
Currently my life seems to resemble a Kung Fu movie, well without the bad dubbing and terrible dialogue. I came out to Penang in Malaysia a month ago, for a three month stint to improve my existing Tai-Chi skills and learn some of the Malay traditional fighting arts. Since I’ve arrived my days have consisted of either jumping around my teacher Nigel Sutton’s living room, dancing across his tiled floor in a vaguely threatening manner, watched but the eyes of the eclectic deities that adorn his home altar. Or alternatively sweating on the bare strip of concrete that runs along the side of the home of Nigel’s Silat teacher Pak Zinual, practicing the moves of traditional White Tiger Maui Thai, meditating kneeling on chains or being hit it the stomach with an axe (thankfully the blunt side). On top of the more physically demanding aspects of my training I’ve been introduced to more subtle mental training and spiritual insights that have added more depth to my practice. Last Friday Pak Zianal (Pak loosely translated means uncle in Malay and is used as a term of respect to an elder) took myself and Nigel to visit two tombs found in Penang that mark the resting place of Sufi saints, the idea being we should ask for there blessing and protection for our training. The first tomb belonged to sheikh nageror, an Imam who reached sainthood by apparently delivering a sermon simultaneously in Penang and India (and yes this was before the advent of television and satellites). We entered his tomb, which is a nondescript building in central Penang, and in hushed reverence we sat outside an iron grill which separated us from the tomb proper. As we sat there the caretaker came and without a word from us opened the door into the small room that contained the burial area and beckoned us inside. Silently we enter the room, kneeling on the cold stone floor, a sheet scattered with flower petals covered the casket and a picture of the mosque in India where he actually said his sermon was propped against the wall next to it. The sense of energy in the room was palpable, it’s difficult to describe but it was like the air was charged with electricity. Both myself and Nigel had brought Keris with us (a wavy bladed knife common to South East Asia and much revered as both a weapon and a symbol of power) and we both took them in our hands drawing the blade slightly out of it’s wooden sheath or Sarong (Pak Zianal had wisely advised us to not take the blade all the way out) saying prayers and asking for blessings. Returning the Keris to the bag we carried with us we stayed for a few minutes more and then left the tomb. Outside we stopped briefly to exchange pleasantries with the caretaker and talked about how we felt. Pak Zianal explained that the fact that we were allowed to enter the room by the caretaker was taken to be a sign that the saint himself was inviting us in, Nigel pointed out that I had been shaking the whole time we’d been in there and said the place had the same effect on him the first time he’d came. Returning to Pak Zianal’s car we drove across town to the second tomb. This one was slightly more remote to say the least; we drove through a Chinese graveyard at the edge of town to the back of the cemetery and parked up outside a Hindu temple to the Goddess Kali. Pak Zianal lead us around the back of the temple to a cool shaded area where the tomb was situated under a protruding boulder, he explained that the saint at this tomb was known as Kabual Ali and he was a Sufi renouncer who used to preach from the spot from where he was buried (where apparently the boulder had grown above the tomb after his burial). Again the metal gate that lead to the tomb was open and we entered the confines, stooping low to avoid hitting our heads on the boulder above. On the tomb (again covered in a cloth strewn with petals) was an offering of coffee (which Nigel later said was probably left by Chinese or Indians, who would often leave offerings at the holy sites of other faiths) and two curve handled walking sticks. We sat in the tomb and performed the same actions as before this time however we felt we were secluded enough to remove the Keris fully, after some time meditating we came out and Pak Zianal suggested we should both perform the Gerak Diri outside the tomb. The Gerak Diri is a form of Silat I have learnt since arriving here, it is akin to Chinese Spirit boxing and involves using mantra and visualization to go into a trance from which the body is allowed to move of its own accord. This movement should ideally come naturally, without the interaction of the conscious mind, so that the body will move itself is a way that is natural to it. It can be used to tap into and enhance existing skills of defense or, in a more esoteric way, allow the practitioner to open himself up to his surroundings and key into areas of power. We both stood outside the tomb, eyes closed, lips mouthing the mantra. I felt a flame ignite in my heart, as though a bonfire had been lit in my chest, energy moving in waves away from my centre, my limbs twitched with the outpouring of energy and I stood there basking in the feelings of warmth. After we had both brought ourselves back to normal consciousness and we began to leave Pak Zianal went back into the tomb and came out bearing the two sticks which he gave to me and Nigel. He felt that these were a gift from the Saint to us and we should them with us and a blessing. I noticed as we walked back to the car that the aches and pains I had been suffering from due to training had vanished and my body felt quite refreshed. Later that night as I knelt in my room I lay the keris out before me and re-entered the Gerak Diri trance, as soon as I drew the blade out I felt that fire ignite in my chest again, radiating outwards like a small sun. This time however I also felt the distinct impression of someone standing behind me just off to the right. Asking Nigel about it the next day he said that was probably the Spirit of the Keris making himself known and that it was a good sign that our trip had been successful. These experiences while not essential to martial skill add a further layer to the martial arts experience that takes it beyond mere kicking and punching. The martial artist needs a well trained mind and senses that are more open and attuned to his environment if he hopes to take his art outside of mere violent action and into something that can help create a more rounded human being.
Adam Lammiman