孔The Book of Kong
Seeking That Which Was Lost · Book XIII

The Book of Kong

on Confucius, on training, on what holds when the body cannot

Confucius died in 479 BC, in a small Chinese kingdom that did not know what to do with him. His name was Kong. He believed his work had failed. His teaching, twenty-five centuries later, is still doing work in the lives of people on every continent on Earth.

S Y Kelake · Shifu, 4th Duan · Ren Yi Wu Kwan Tang Sou Dao

A book about a teacher, and about being taught

A syllabus on the edge of a bed

The Book of Kong is a personal reckoning with Confucius. Shifu came to him by way of a martial arts class in Essex at twenty-three, without knowing he was meeting Confucius at all. The school's syllabus opened on two of the Master's words, Ren and Yi, and seven principles that were Confucian in their plainest possible form.

Across thirty years of training, family life, and the storm of a terminal cancer diagnosis at forty-three, the principles did their slow patient work. The book sets out what that work produced, and what is still worth carrying.

This book is what happened when one of his students looked up.

The old man who failed

Who was Master Kong?

He was born in 551 BC, in the small state of Lu, in what is now Shandong province on the eastern coast of China. His family had once been minor nobility but had fallen on hard times by the time he was born. His father died when he was three. His mother raised him in poverty.

He kept the accounts of a granary and managed livestock for a local official, and by his twenties he had begun to teach. He spent the middle of his life travelling from court to court looking for a ruler who would put his ideas into practice, and never found one. After his death his students gathered what they remembered him saying into the Lunyu 論語, the Analects: a short book that went on to shape China, Korea, Japan and Vietnam for more than two thousand years.

The man who produced it died believing he had wasted his life.

孔丘Kong Qiu

His given name. Kong is the family name, and the 孔 on the cover of the book.

仲尼Zhongni

His courtesy name, the name used by those who knew him as an adult.

孔夫子Kong Fuzi

Master Kong, as his disciples came to call him. Seventeenth-century Jesuit missionaries Latinised it as Confucius, a name he never heard spoken.

A whole life in six lines

15I set my heart on learning.
30I took my stand.
40I no longer had doubts.
50I understood the decree of Heaven.
60My ear was attuned.
70I followed my heart's desire without overstepping the line.

The Master said, The Analects 2.4. These lines open Chapter Two of the book, and two of them return to open Chapters Seventeen and Twenty.

Music in a besieged city

Near the city of Kuang, a mob mistook him for a man they wanted dead and held him and his students for days. His students were frightened. Confucius got out his lute, sat down, and played, and kept teaching.

The mob could kill the body. The mob could not reach the man inside the body. He has been quietly building, for forty years, an inside that does not depend on the outside.

Just do it, and go home

Master Cook, at the end of hard sessions when his students were too tired to do the last set of forms properly:

He would say: just do it. Don't try to do it well. Don't try to feel anything about it. Do not, for the love of God, think about how it looks. Just do it, and then go home, and trust that the doing is doing something whether you can see it or not.

He did the work. He did not see it land. He trusted that the doing was doing something. And it was.

He is patient. He can wait. He has nothing else to do.

Part Two · The Words on the Door

Seven principles, and the old words behind them

The school Shifu trained in, Ren Yi Wu Kwan Tang Sou Dao 仁義武館唐手道, founded by Grandmaster M K Loke, set seven principles in its syllabus. They were given not as advice but as commitments, the conditions of entry. Part Two of the book takes them one at a time and opens each into the older Confucian word that lives behind it.

仁

Ren 仁 is to be humble and respectful. This means to be quietly pleased with your own standards, and not to be contemptuous of less qualified students, nor envious of those more senior.

義

Yi 義 is to be dutiful, responsible, and loyal. The person without Yi cannot accept responsibility for their own actions or situation.

From the syllabus of the Ren Yi Wu Kwan Tang Sou Dao, as written by Grandmaster M K Loke

仁義Ren Yi Wu Kwan
Chapter One · The bowl of rice

Being taught by lunch

The book opens not with Confucius but with a Japanese child saying itadakimasu before a meal, ten thousand times before anyone explains what it means. The small ritual quietly forms the person doing it. Confucius had a word for it.

Li is a small daily form that quietly forms the person doing it. Li is itadakimasu. Li is the seven principles in the syllabus. Li is the bow at the start of training and the bow at the end.

A culture that has its Li in working order does not need to lecture its children, because its children are already being taught by lunch.

The shape of the book

Four parts, twenty chapters

Each chapter carries a single character, opens with the words that began it, tells its story plainly, and ends with a reflection.

Part One

The Finger and the Moon

In which a syllabus, a bowl of rice, an old Chinese teacher, and the world he lived in are placed quietly on the table before us.

  1. 1禮The Book in the Bag
  2. 2子The Old Man Who Failed
  3. 3道Two Ways of Misreading a Teacher
  4. 4變The World That Made Him
Part Two

The Words on the Door

In which the seven principles of Grandmaster M K Loke’s school are taken one at a time, and each is opened into the older Confucian word that lives behind it.

  1. 5忠The Society You Are In
  2. 6孝The Hands That Raised You
  3. 7敬Those Who Have Walked the Road Before
  4. 8君子The Person You Are Building
  5. 9謙The Quiet Inside
  6. 10中The Right Speech in the Right Room
  7. 11義Owning the Story
  8. 12傳Carrying What Was Given
Part Three

The World That Forgot

In which the long Confucian diagnosis is laid quietly next to the contemporary West, and the reader is invited to see what has been lost, without despair.

  1. 13家The Family Hollowed Out
  2. 14孤The Loud and Lonely Crowd
  3. 15亡The Cycle the Romans Saw
  4. 16修The Repair from Below
Part Four

Standing in the Storm

In which the principles, the diagnosis, and the practice are put to the test of what they actually produce when the conditions are hardest.

  1. 17命The Day the Body Stopped Being Yours
  2. 18柔Tai Chi at the Edge of the Bed
  3. 19八極The Form That Came Looking for Me
  4. 20生On Living Through

信 A Letter to the Reader Who Has Come This Far · About the Author

Part Four · Standing in the Storm

What holds when the body cannot

The writer received, in 2014, a diagnosis that was not negotiable. The diagnosis was terminal.

The body was given a small number of months, in the initial reading, and a slightly larger number of months in the second reading, and there is no need now to be coy about the fact that the months have, by the grace of medicine and the support of people the writer loves and a long unanticipated outpouring of practice that the writer did not know was already in him, extended, into years, into more than a decade, into the present pages.

Part Four follows the year of treatment, the practice that paused, the return to training years later, and the form that came looking for him as the body changed.

Grandmaster M K Loke, 2019

Train it like Tai Chi. Do not push. Flow. Just do.

What looks like a problem is, in fact, a solution.

Look inside

Read the opening

Chapter One: The Book in the Bag
禮

Chapter One · The Story, Plainly Told

I was twenty-three years old on the Saturday evening I first read those words. My first lesson, eighteen months earlier, had been on a Saturday afternoon at a small club in Witham, in Essex. The instructor was Master Chris Cook, and within a few weeks of meeting him, almost without any conscious decision on my part, he had become my teacher in a way that words like 'teacher' do not quite reach for.

I read those two paragraphs more than once. I do not now remember whether they were read aloud, but I remember the feeling of reading them, which was a feeling that does not happen often. The feeling was: someone has put into clean plain words a thing I did not know I had been looking for. The meaning in their fullest sense was not yet available to me. I did not know that they were two of the oldest words in one of the oldest moral conversations human beings have ever had. I did not know, sitting on the edge of that bed, that I had just been introduced, by a martial arts syllabus written in Britain by a grandmaster from Malaysia, to a man who had lived two and a half thousand years before either of us in a small kingdom in China. That would not be clear for some years yet.

But the book was in the bag. And the bag was by the door. And the next training session was on Thursday.

He came to me by accident, through a martial arts syllabus, on the edge of a bed, at twenty-three. Grandmaster M K Loke, who put the syllabus into my hands, did not lecture me on him. He simply named the school after two of his words, and let the words do their work, and trusted that, in time, a few of his students would look up from their training long enough to ask where the words had come from. This book is what happened when one of his students looked up.

Come and sit down. There is rice on the table. We will say the word together, and then we will eat, and then I will tell you about the old man who has been quietly teaching me for thirty years.

From the closing letter: A Letter to the Reader Who Has Come This Far

A teacher in a small kingdom, twenty-five centuries ago, sat down with a student and talked about how to live. The teacher did not know that the talk would last twenty-five centuries. The teacher did not know that the talk would reach you. The teacher believed his work had failed. The teacher did the work anyway.

The work has reached you. The work is now yours.

Take it. Carry it. Do with it what your particular life will let you do with it. Be patient. Be quiet. Be willing to be formed slowly, by the small daily work, in ways you will not be able to see. Be one of the small good people the long teaching has always been trying to produce. Do not measure your progress. Do not advertise your work. Do not, above all, be in a hurry. The work has been carried across twenty-five centuries by people who were not in a hurry. The work will be carried by you, if you are willing to carry it, in the only way the work has ever been carried, which is one small careful day at a time.

The teacher's name was Kong. The student is, in this moment, you.

Begin where you are.

The book

About this edition

Cover of The Book of Kong by S Y Kelake
Title
The Book of Kong: on Confucius, on training, on what holds when the body cannot
Author
S Y Kelake, Shifu, 4th Duan, Ren Yi Wu Kwan Tang Sou Dao
Series
Seeking That Which Was Lost, Book XIII
Contents
Four parts, twenty chapters, a closing letter and a short further-reading list
Length
About 69,000 words, ebook
For
Adolescents and adults who have been kept from the great teachings, and who would like to know what is still worth carrying

Walk on from here