the impact of martial arts on promoting mental health recovery and on promoting positive mental...

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The Impact of Martial Arts on

Promoting Mental Health Recovery,

Relapse Prevention and on Promoting

Positive Mental Health

By Charlie Bannon,

Social Worker in the field of Mental Health and

Martial Artist

Copyright © Charlie Bannon, January 2016

Introduction:

It is widely accepted in the Irish mental health services, that exercise, at a level that is

manageable to the practitioner’s ability, promotes mental health recovery, relapse

prevention and positive mental health. This is often explained in terms of the positive

impact of endorphins, as well as the positive impact of socialising through exercise. While I

accept this in relation to exercise in general, including exercise related to martial arts, I

would also propose (with an openness to being shown otherwise), as a mental health

professional and as a martial artist, that there is something unique about martial arts when

it comes to promoting mental health recovery and relapse prevention as well as promoting

positive mental health in general. Key to this is that it is taught and practiced in a spirit that

reflects humane values that develop trust and confidence. The purpose of this article is to

explore and document the above assertion, and to propose that martial arts, when taught in

the spirit of humane values, can be regarded as another form of group work, just like yoga,

mindfulness, anxiety management and Wellness Recovery Action Planning (WRAP) (2015),

that can promote mental health recovery, relapse prevention and positive mental health in

a community setting.

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Does anyone agree?

The following are quotes that speak for themselves;

“That martial arts promote mental as well as physical health has come to the

attention of Western scientists only in the last thirty years, with the

acknowledgement that they also embody a system of moral values (e.g. respect

property, be faithful and sincere, exert oneself in the perfection of character), which

together can inculcate physical and mental relaxation, control of mind and body, and

increases self-confidence” (Weiser et al, 1995).

“Evidence of the effectiveness of martial arts in producing affective, cognitive and

behavioural benefits has come from a number of studies. Improvements in self-

esteem (Fuller, 1988), a more positive response to physical challenge (Richman and

Rehberg, 1986, Trulson, 1986), greater autonomy (Duthie, 1978), emotional stability

and assertiveness (Konzac and Boudreau, 1984) and reductions in anxiety and

depression (Cai, 2000) have also been associated with martial arts training.”

(Macarie and Roberts, 2015)

“Martial arts wisdom has it that after consistent practice one becomes less impulsive

and aggressive towards others” (Macarie and Roberts, 2015).

“one form of behaviour modification is martial arts training… … … Among these

benefits are discipline, focus, attention, concentration, and acquisition of physical

skills (Hiter, 2008). According to Graham (2007), martial arts focuses on the holistic

development of mind and body, and Ripley (2003) argued that such an emphasis

distinguishes it from other sports and physical activities. Eastern philosophies, which

permeate martial arts, promote good character and nonviolent conflict resolution

(Back and Kim, 1978). According to Becker (1992), the philosophical principles

behind martial arts help practitioners by providing guidance for daily life.” (Marquez,

2013)

“In one of his blogs (below) he explains why movement therapies are more

important… … , although he believes that his cure came first, allowing him later to

benefit from martial arts. He cautions against martial arts for someone likely to

suffer a psychotic break. I’m not judging the validity of martial arts for someone who

has been diagnosed with e.g., schizophrenia, but it is good to be aware that there

are people who think MA has been helpful in their own particular case.” (West,

2015)

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In relation to having been diagnosed with bipolar, Jackie Collett, MMA (Mixed

Martial Arts) practitioner states, “Mental illness can lead to struggles with self

esteem post diagnosis, as a person acclimates to what is often an entirely new life.

MMA offers a mix of challenging training techniques that provide immediate

achievement and gratification in a world where those outcomes are delayed. … … …

The effective medications patients take are life-savers, but the side effects can be

hellish. Weight gain, dry-mouth, dehydration, constipation and fatigue are just a few.

The intensity of MMA workouts help combat all these problems by: burning

hundreds of calories; demanding the consumption of inordinate amounts of fluids;

keeping the digestive tracts contents moving, and increasing strength, cardiovascular

fitness and energy. The dry mouth and dehydration is distracting, but an

understanding trainer will let a student … … drink as much fluids as needed. … … …

The mat is also a great place to release feelings of irritability and anger in a safe and

controlled environment.” (Collett, 2015)

From the above studies, we can summarise the following,

That martial arts when persistently taught by understanding trainers who embody a

system of moral values in their martial arts system, have positive impacts for

people’s mental health when practiced in a safe environment, and can promote their

mental health recovery when practiced persistently.

When practiced in the above mentioned manner, martial arts can promote the

mental health recovery of people diagnosed with depression, anxiety, bipolar, and

schizophrenia.

Persistent practice of martial arts promotes relaxation, control of mind and body,

increases self-confidence, affective, cognitive and behavioural benefits, promotes

self esteem, promotes more positive responses to challenges, creates greater

autonomy, assertiveness and emotional stability, reduces anxiety and depression,

lessens impulsivity and aggressiveness towards others, promotes discipline, focus

and concentration, promotes good character and non-violent conflict resolution.

Persistent Martial arts practice can help with the management of the side effects of

some psychiatric medications.

There is advice against martial arts training for people who are close to having a

relapse of psychosis. This does not exclude people diagnosed with psychotic illnesses

training in martial arts while their symptoms are stabilised.

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Expanding the Discussion,

The PERMA Framework:

“The question of what constitutes and facilitates mental health or psychological well being

has remained of great interest to martial artists and philosophers alike, and still endures to

this day. It has recently been argued that… … … well-being would characteristically consist of

positive emotion, engagement, relationships, meaning and accomplishment.” Croom (2014).

This constituent framework is known as the PERMA framework, P referring to positive

emotion, R, referring to relationships, E referring to engagement, M referring to meaning

and A referring to accomplishment. Croom (2014), uses this framework to explore the

positive impact of martial arts on psychological well being and mental health.

P, Positive Emotions:

Fredrickson (2006) proposed that “pleasant affective states appear to be critical ingredients

ingredients within the recipe for human flourishing”. Croom (2014) states that

“psychological literature has considered positive emotions to be an important characteristic

component of psychological well being”. Also Berridge and Kringelbach (2011) explain that

characteristically, well being consists of “at least two crucial ingredients: positive affect or

pleasure (hedonia) and a sense of meaningfulness or engagement in life (eudaimonia).”

Vallerand (2012) states that during the engagement in an activity that takes place on a

regular and repeated basis, positive emotions are cultivated by the participants, as well as

“passion [that] contributes to sustained psychological well being while preventing the

experience of negative affect, psychological conflict, and ill-being.” Croom (2014) states that

since positive emotions contribute to well being and that practicing martial arts can

contribute to positive emotions, the practice of martial arts can contribute to well being. He

refers to several studies to support this including the following;

Toskovic (2001) found that people participating in martial arts experienced

significant improvements compared to controls evaluating “Tension, Depression,

Anger, Fatigue, Confusion and Vigour, and that these people’s involvement in

dynamic martial arts practice “achieves the necessary parameters that begin to

induce positive mood state changes”.

Ziaee et al (2012) found that people participating in the practice of karate,

experience significantly lower scores on instrumental anger and higher scores on

anger control, when compared to non participants.

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Also, Bodin and Martinsen (2004) found in relation to people diagnosed with clinical

depression, that “During martial arts, statistically significant increases in positive

affect, reductions in negative affect and state anxiety, and increased self-efficacy

were observed.”

Given the above discoveries in relation to positive emotion, Croom (2014) concludes that

“there are good grounds for maintaining that practicing martial arts” can make a positive

contribution to well being.

E, Engagement:

Another term used by Croom (2014) to describe engagement is “flow experience”. Flow

experience is described in a number of ways. For example,

A good life characterised by “complete absorption in what one does” (Rich, 2013).

“A state of mind characterised by focused concentration and elevated enjoyment

doing intrinsically interesting activities” (Strati et al, 2011).

“Flow experiences have been considered to characteristically occur under conditions

of “perceived challenges, or opportunities for action, that stretch (neither over

matching or underutilizing) existing skills; a sense that one is engaging challenges at

a level appropriate to one’s capacities” [Nakamura and Csikszentmihaliy, 2002] or

conditions of “Clear proximal goals and immediate feedback about the progress that

is being made” [Nakamura and Csikszentmihaliy, 2002].” (Croom, 2014).

Several features that are characteristic of flow experience include “intense and

focused concentration on what one is doing in the present moment”, the “merging

of action and awareness”, “a sense that one can control one’s actions; that is, a

sense that one can in principle deal with the situation because one knows how to

respond to whatever happens next” and “Experience of the activity as intrinsically

rewarding such that… the end goal is just an excuse for the process” (Croom, 2014).

Taking a scientific perspective, of the neurocognitive mechanisms underlying flow

experience, “human psychological information processing involves cognitive systems

for processing both explicit reason based knowledge, … … … and that what is unique

about flow experience is that it involves a state of “transient hypoforntality”

[Dietrich, 2004] that enables “the temporary suppression of the analytical and meta-

conscious capacities of the explicit system” [Dietrich, 2004]. Importantly Dietrich

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(2004) also mentioned the “sensory-motor integration skills that seem to typify

flow” since the previously relevant learning or training by an agent of “a highly

practiced skill” – such as the skill of performing an exemplary execution of forms or

kata during martial arts practice, which can only be performed by a martial artist

once they have endured repeated rehersal and acquired the requisite bodily

sedimentation of know-how” (Croom, 2014), is a prerequisite for flow experience.

Croom (2014) concludes that while flow experience contributes to well-being, and that

while the practice of martial arts involves flow experience, the practice of martial arts

contributes to well being and positive mental health.

R; Relationships:

“We value, and are right to value, friendship so highly because it is only in and through

intimate friendship that we can come to know ourselves and to regard our lives constantly

as worth living” (Cooper, 1977b).

As mental health professionals, we are aware that one of the non-medical solutions to

mental health recovery, is social integration and perceiving one’s self to feel valued as a

human being. Conversely, we are also aware that one of the major contributors to mental

health relapse is social isolation and its close relative, loneliness. “Existing evidence supports

the hypothesis that the need to belong is powerful, fundamental, and extremely pervasive

… … … Lack of attachments is linked to a variety of ill effects on health, adjustment and well-

being” (Baumiester et al, 1995).

Also as mental health professionals, we are aware that people living in circumstances of

difficult relationships can experience ill effects on their mental health as a consequence, and

that positive and supportive relationships can promote mental health recovery. Positive

relationships are “especially important for resilience and well-being (Noble et al, 2012).

Roffey (2012) states that experiencing positive feelings in our interactions with our friends,

boost our resilience, our confidence, and our positive sense of self. Therefore, “Friendship is

critical for our psychological health” (Cove et al, 2005).

Croom states that “several studies have in fact suggested that practicing martial arts can

contribute to positive relationships” (Croom, 2014). For example,

“The couples and families consistently reported that martial arts study facilitates

marital and family development” (Lantz, 2002).

“juveniles at high risk of violence and delinquency showed decreased violence and

positive changes in psychological risk factors after being required to take a school-

linked course in traditional martial arts… … improved significantly in the areas of

resistance to rules, impulsiveness, and inappropriate social behaviour… … self

reported happiness and schoolwork and on measure of attention” (Zivin et al, 2001).

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Daniels and Thornton (1992) report that increased martial arts training is associated

with low scores of hostility, both in the assaultive and verbal senses, and they state

that “this effect may be peculiar to the martial arts… … … the association between

martial arts and low levels of hostility increases in strength with the number of years

spent practicing the martial arts”.

“After receiving kata-based treatment, the participants of the exercise group

demonstrated a substantial improvement in social interaction… … … social

dysfunction decreased from baseline levels by a M of 40.32%” (Movahedi et al,

2013).

Given the above, Croom states that “martial arts can function as a useful means for

positively influencing relationships” (Croom, 2014).

M, Meaning:

“Experiencing life as meaningful seems to be a major component of human well-being, and

a major source of motivation for human action” (De Muijnik, 2013). “When individuals talk

of finding meaning in their lives… … they seek to interpret their own actions and experiences

in terms of an existentially meaningful life story [that] depict actions and decisions as

following from important, stable values and contributing to fulfilment of one or more crucial

goals”(Crescioni and Baumeister, 2013). Croom (2014) finds that;

“Both purpose in life and reasons for living had inverse effects on depression, the

higher the purpose in life and reasons for living, the lower the depression, and the

lower the relationship between depression and suicidal ideation/behaviour” (Wang,

2007).

Purpose in life and reasons for living were found to be important predicators of

suicide and may reduce the likelihood of suicidal thoughts and behaviours” (Wang,

2007).

“… the more meaning in life people reported, the greater well-being they

experienced, at all life stages” (Sterger et al, 2009).

Also, Frankl states that;

“… the search for meaning is a distinctive characteristic of being human. No other

animal has ever cared whether or not there is a meaning to life. (Frankl, 1978).

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Frankl (1978) states that humanity is “always reaching out for meaning”, searching

for what he calls the “will to meaning”. He calls this “search for”, or, “will to

meaning”, as humanity’s “primary concern”.

As meaning can contribute to well being, martial arts with its philosophical foundations can

contribute to meaning, and therefore can contribute to well-being (Croom, 2014). Croom

found in his research that,

“my martial arts training has played a key role in my conception of who I am, what

my goals are and what I expect to accomplish. This is also true for many of those

who I train with[…]. People like us find the study of martial arts so rewarding and

meaningful” (Krien, 2010)

“The study of martial arts can be a very valuable addition to the lives of people who

are concerned about living a meaningful life” (Krien, 2010).

“[Martial arts] practice is a practice to learn a certain state of being. Aikido is no

longer what you do on the mat, Aikido is what you do. In Aikido you have some crazy

attacker coming at you, and your goal is to be relaxed and centred and calm and able

to absorb and join with, just be there with that energy, in a way that can accept and

redirect it. A lot of what you do in therapy is the same thing – just be there and not

be overwhelmed by what’s going on, and that has a very calming effect” (Faggianelli

and Lukoff, 2006).

“Women’s self concept is profoundly altered when physically empowering activities

such as the martial arts are practiced … … healing from incest, rape and other forms

of violence is facilitated by martial arts/self defence training.” (Guthrie, 1995)

Participants to Fullagar’s research into people recovering from depression showed

that “walking outdoors and martial arts (e.g.tai chi, tae kwon do, karate) as the

leisure activities they practiced for the purpose of recovering from depression. … …

Leisure figured as a site of identity transformation where women enacted creative,

embodied, and connected subjectivities. … … The recovery practices adopted by

[these] women were significant not because of the “activities” themselves but in

terms of the meanings they attributed to their emerging identities”.

Croom (2014) concludes that as meaning can contribute to well-being, and as martial arts

practice can contribute to meaning, martial arts practice can contribute to well-being.

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A, Accomplishment:

Accomplishment is considered to be an important characteristic of mental well being.

“Many people are motivated to achieve, to have mastery, to have competence… … All other

things being equal, a life with some achievements in it is more meaningful that one without

any achievements” (James, 2005). For example;

Kaplan and Maher (1999), investigated the role played by achievement in facilitating

the psychological well-being of students and reported that “Pursuing task goals was

found to have a significant positive relationship with all indices of well-being”.

Avey et al (2011) studied the influence of achievement on “Psychological Capital

(PsyCap)” on employees in various work places. “PsyCap” consists of “the

psychological resources of hope, efficiency, resilience and optimism” (Avey et al,

2005). They reported that employees with “PsyCap” are “significantly and strongly

related to employee attitudes generally considered desirable by human resources

management” which includes “job satisfaction, organisational commitment, and

psychological well-being at work” (Avey et al, 2005).

There is a “significant relationship between happiness and achievement motivation”

(Hassanzadeh and Mahdinejad, 2013).

Croom (2014) acknowledges the relationship between achievement and well being, and

that as martial arts practice can lead to many accomplishments, martial arts practice can

contribute to well-being. For example;

“Martial arts provide a lifetime of opportunities for self improvement. The

study of a traditional martial art provides a framework in which to situate

one’s continual development as a human being. The emphasis on striving for

perfection of both mind and body make the dojo an ideal place to continue to

recreate ourselves by going beyond our current understanding and abilities.”

(Krien, 2010).

“a martial artist’s commitment to martial arts practice, and the consequent

conditions for training and testing that this often results in, may come to

influence the martial artist’s sense of accomplishment.” (Crome, 2014)

“Rankings within the martial arts offer students concrete status and

recognition. Unlike many dysfunctional homes, the training programme

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provides consistent, positive reinforcement for altruistic and focused

behaviour. Out of control behaviour is quickly discouraged and, more

importantly, acceptable behaviours are clearly presented and easy to follow.

Belt tests, patches and special rewards, combined with an encouraging

milieu, provide an antidote to negative family, community, and school

experiences” (Twemlo and Sacco, 1998).

Ko et al (2010), investigated what motivated martial artists to practice martial

arts. They found that practitioners were “attracted by personal growth

opportunities offered in martial arts training” and also that “Other than

cultural learning, all growth-related factor means were high (i.e.

achievement, self-esteem and value development). In other words, martial

arts practitioners perceive that personal improvement is the most important

benefit of martial arts training.” (Ko et al, 2010).

Crome (2014) concludes that as achievement is an important component of well-being, and

that as achievement is a constituent component of martial arts practice, martial arts can

contribute to well-being.

Croom’s conclusion in relation to the PERMA framework (2014)

As documented above, Croom (2014) concludes that martial arts practice can be used to

positively influence psychological well-being and positive mental health. In his own words,

“practicing martial arts can positively influence all five of the characteristic components of …

… (PERMA), and consequently, that there is good reason to believe that practicing martial

arts can positively contribute to one flourishing with greater psychological well-being or

mental health.” (Croom, 2014).

Analysis and Reflections:

Experience as a mental health professional and as a martial artist:

At this time of writing, I have five years of experience working as a mental health

professional in a Social Work role on a multidisciplinary community based team. Under the

Irish national policy on mental health, Vision for Change (2006), I am tasked with the

promotion of positive mental health, of mental health recovery and of relapse prevention. I

also have fifteen years of experience as a practicing martial artist in two main styles of

martial arts, i.e. Kung Fu and Kenpo Karate. During these fifteen years, I have witnessed the

contribution that martial arts has made in promoting positive mental health, but until now,

this experience has remained undocumented. There are many ways in which mental health

recovery, relapse prevention and positive mental health can be promoted, and I would not

undermine, in any way, the multitude of various roles played by my colleagues of various

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disciplines, communities, families or people who experience or have experienced mental ill

health themselves, in promoting these aims. The purpose of this writing, is to outline how

martial arts practice can also make its contribution towards the same aims in mental health,

in combination with other methods. As a Social Worker in the Mental Health Profession, it is

included in my role to explore and apply methods of mental health recovery and relapse

prevention and positive mental health in a way that links to wider social systems. In my role

as a member of the European Kenpo Karate Association (EKKA) (EKKA, 2015), it is important

to reflect an essential value of EKKA by being of service to the community. I see no conflict

between either role in terms of promoting positive mental health, mental health recovery or

relapse prevention.

The Importance of Values and Leadership:

Do all martial arts promote positive mental health, mental health recovery and relapse

prevention? It would appear that the answer is yes, in so far as the style of martial arts

practiced, does not matter. However, experience would advise me that the attitude and

values of the leadership within the martial arts organisation are at the root of success. For

example if the leadership of a martial arts organisation has no difficulty with or is involved in

criminal activity, they have nothing to offer in terms of the attitude or values associated

with Vision for Change, the mental health professions including Social Work or the EKKA.

The same can be said of a leadership that promotes violence, aggression, that is impatient,

power seeking, or is narrow-minded. In my experience at the Celbridge Kenpo Karate

Accademy, run by Mr Ed Downey, 8th Degree Black Belt and Chief Instructor of EKKA, the

values and attitude lived and promoted by Mr Downey in his 42 year involvement in Kenpo

Karate, mental health recovery, relapse prevention and positive mental health are

promoted, though this has not been documented until now. At the heart of these values

and attitude, is a genuine and sincere concern for the well-being of the people attending

training at the Academy as well as a respectful attitude towards practitioners and their

families who come in contact with the Academy. I will now expand on this.

Personal Development: Developing consciousness to choose responsibly in the

management of a crisis, rather than reacting through “fight” or “flight”

The title of this section in the analysis and reflections, expresses not only one of the aims of

Kenpo Karate, but also expresses one of the aims promoted by both Mindfulness and by

Viktor Frankl’s Logotherapy. Time spent in the Celbridge Kenpo Karate Accademy, is on the

development on the practitioner’s ability as a martial artist, which incorporates the

practitioner’s own personal development. When I joined this club five years ago, Mr

Downey was keen to emphasise that Kenpo Karate is not really about self defence, but that

it’s about personal development using Kenpo Karate as a means to get there. Of course, it’s

up to each member what they want to make of that approach, but Mr Downey is always

keen to let members of the association know that they have this option. To put it another

way, Mr Downey says that Kenpo Karate is about life, and how one lives one’s life. We may

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go through life without ever being physically attacked, but we can be sure that life will

challenge us, and as Viktor Frankl, Psychiatrist, Neurologist and Philosopher has stated, the

attitude we adopt when faced with life’s challenges is for us to choose (Frankl, 1978). I

would ask, how can we make choices of attitude when faced with a crisis if we are not

conscious of the options? Often we will go into fight or flight mode. As a martial artist under

Mr Downey’s system, we become conscious of alternative options, and in the words of

Frankl, to be conscious is to be responsible (Frankl, 1978). This development of

consciousness, and therefore responsibility for one’s actions, provides alternative responses

other than fight or flight. It gives one a sense of being in control while one is faced with a

crisis, and the development of control when faced with a crisis also develops self-confidence

and self-esteem. As mental health professionals, we are used to meeting people in crises.

We can often see situations whereby, people, often lacking confidence and self-esteem are

seeking control of the fearful situation they are in. A combination of talking therapies, living

skills, engagement with services and the community as well as medication, is often what

supports the person to manage their situation, and in many cases, it is no exaggeration to

say that this often saves lives. Faggianelli and Lukoff (2006) and West (2015) quoted above,

refer to martial arts as a “movement therapy”. Let’s consider this for a moment and explore

the principals that martial arts have, in terms of managing a crisis, that can promote mental

health recovery, relapse prevention and positive mental health.

Being in control despite facing a crisis:

“It goes without saying that a man [or woman] should not be subjected to too much

tension. What he [or she] needs is rather a moderate amount, a sound amount, a good

dosage of tension. Not only too great demands, but also on the contrary, the lack of

challenges, may cause disease. … … … man needs a specific tension, namely, the kind of

tension that is established between a human being, on the one hand, and, on the other

hand, a meaning he has to fulfil. In fact, if an individual is not challenged by any tasks to

complete, and is thus spared the specific tension aroused by such tasks, a certain type of

neurosis – noogenic neurosis – may ensue. Thus it emerges that man [as in humanity] is not

just in search of tensions per se, but in particular, in search of tasks whose completion might

add meaning to his existence. Man [i.e., humanity] is basically motivated by what I call the

“will to meaning”” (Frankl, 1978). This quote from Frankl relates well to discoveries made by

Anthropologist, Mircia Eliade (Eliade, 1981). He discovered that “traditional societies”

(societies not impacted on by modern consumerism) of ancient and modern times (such as

isolated tribal societies), faced their members with a series of controlled crises, in order to

bring out the latent potential within individuals, so that when difficulties in life arose, they

would have the confidence and ability to face them. This type of education impacted in a

process of “becoming”, i.e., becoming who one already potentially is, or in other words,

awakening the unpotentialised qualities and strengths that a human being already has.

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In practicing martial arts, or Kenpo Karate, at the Celbridge Kenpo Karate Accademy (EKKA

Headquarters), one prepares for a crisis that could arise, i.e. it is possible that the person

training could be attacked in the street. If faced with such a situation, Mr Downey insists

that using karate to defend one’s self is a last resort. One has the option of running away.

This is not “flight” as we commonly understand it, i.e. as an instinctive reaction. Rather, it is

a conscious response. If one, for example has an injury that prevents them from running,

one has the option of smiling, and asking the potential aggressor if there has been a

misunderstanding that could be resolved. When an aggressor has the intention of imposing

fear, and the response they get is a smile and a calm voice, it could destabilise their intent.

Also, by assertively saying “No!” to a potential attacker who intends to impose fear, they

may hesitate for a moment, long enough for one to get away. If facing an attack is

completely unavoidable, Kenpo Karate offers many options in terms of techniques to deal

with the crisis, including techniques that control the attacker rather than injure them.

Realising that one is not in control as an attacker may be enough to diffuse the situation.

Persistent practice of Kenpo Karate gives one a sense of control when faced with a crisis,

and applying the principles of that sense of control when faced with other life crises, gives

one a sense of control and confidence to face life and its challenges. In fact, crises (a word of

Greek origin meaning “opportunity”), as “a moderate amount, a sound amount, a good

dosage of tension” (Frankl, 1978) are created within the practice of Kenpo Karate, through

sparring, in a controlled and safe environment. This draws out the latent qualities of the

practitioner, in order to develop their confidence in facing these crises. In the sparring

experience, one has no idea what their opponent will do, nor does one know what they are

going to do until the situation unfolds. One is required to be calm and present in the

moment in order to deal with the situation, and passivity and aggression are overcome.

These principles are also the same principles to be found in the practice of mindfulness, i.e,

being present in the moment, not judging the situation, responding consciously rather than

reacting, accepting the reality one is faced with, dropping the story (e.g. I could never do

that, I deserve this, why me? etc…), simply being, in the moment (Mindfullness Clinic, 2015).

Developing a sense of control through the medium of controlled crises (or controlled

opportunities), as practiced through Kenpo Karate, gives a sense of control for those faced

with other crises presented by life. When crises arise, rather than them simply being

experiences of suffering, they draw out the attitude and latent potential of the Kenpo

Karate practitioner to manage and overcome these crises, thereby “conquering” them, even

in part if not wholly. To put it another way, in overcoming the unavoidable suffering of a

crisis, even in part, one adds meaning to the experience and may identify the self,

potentially, as a conqueror of crises rather than a victim of circumstances. The term

“conqueror” does not imply aggression, but overcoming one’s own fears, perceived

limitations and lack of self belief. The experience of facing the crises with an “attitude” of

“responsibility” becomes what Frankl (1978) calls making an “achievement” out of one’s

lived experience of “suffering”. This applies even if the crises are not completely overcome,

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and, it adds to the practitioner’s sense of self worth, esteem and meaning as to how they

view themselves, and what attitude they take in their ability to face the challenges of life.

When understood in this way, Kenpo Karate is an active philosophy to be lived rather than

intellectualised, and may also be viewed as a “movement therapy” (Faggianelli and Lukoff,

2006, and West, 2015).

How the PERMA Framework applies to Kenpo Karate:

Practitioners of Kenpo Karate under Mr Downey develop an incredible sense of trust in each

other. One finds one’s self in vulnerable situations while self defence techniques are being

practiced on one’s self, and also, when one is practicing the same techniques on their

training partner, one has their training partner in vulnerable situations. Looking to the

PERMA framework, the development of trust (P) is an incredibly positive emotion, and a

great sense of camaraderie and friendship (R) can develop. This also implies a strong sense

of engagement (E) with training partners and “flow experience”. With regard to meaning, I

have found that you can’t fake yourself when practicing Kenpo Karate. In terms of being in

control in a crisis, as described above, in order to achieve this, initially one may be faced

with one’s fears or lack of self confidence. By developing trusting training relationships in a

supportive environment, it is possible with persistent training to overcome these

limitations, and develop one’s self as a confident martial artist and human being (M). While

one may one day achieve a black belt through persistent training, Mr Downey sees more

achievement in the development of a confident human being (A) through Kenpo Karate. So

it is agreeable to say that the PERMA framework is consistent with the practice of Kenpo

Karate under Mr Downey’s values based training system.

Has Mr Downey’s training system made any contribution to promoting positive mental

health?

This article will not give away the confidentiality of any conversations held in relation to

mental health at the Celbridge Kenpo Karate Accademy. However, as it is a safe

environment in which to discuss mental health, I can confirm, with the consent of certain

members of EKKA, that Mr Downey’s system has helped them to manage Post Traumatic

Stress Disorder, Depression, Suicidality, Anxiety, Agoraphobia, Feelings of Worthlessness,

Low self-esteem, Bereavement, Difficult Relationships and Social Isolation. It should be

pointed out that those supported through Mr Downey’s system do not reject other mental

health supports in the community, and that these and Mr Downey’s training system

complemented each other in the promotion of positive mental health outcomes.

Self Determination and Respect for the Individual:

Individual choice is crucial in order to progress as a martial artist, just as it plays a major role

in mental health recovery, relapse prevention and the promotion of positive mental health.

Martial arts practice must be an individual choice, and the progress rate of the martial artist

15

is down to their individual commitment. As Mr Downey states, this can not be imposed. I

have noticed that Mr Downey treats every individual with respect, whether they come to a

point where they choose to leave, in which case the option of returning is made clear, or if

they wish to proceed to the next level in their training. He has stated, that it is important to

meet every individual where they are, and allow them to progress at their own pace. I have

also heard him advise other instructors under his guidance, as he passes his training system

on to them, to be conscious of the fact that every individual can do whatever is “their own

best, and not somebody else’s best”, and that it is important to be mindful and respectful of

the uniqueness of every individual they teach or train with. In this way, everyone

experiences being respected when they come to training.

Positive Training Atmosphere, the “Good Vibes” Factor:

The above may give the impression that the Celbridge Kenpo Karate Academy is a mental

health project. It is not defined in that way however. Members of this club attend due to

their enthusiasm for martial arts and to develop their proficiency in Kenpo Karate in

particular. There is an outstanding positive atmosphere or “feel good factor” in the

Academy, and it is an organisation that has had many positive impacts for individuals and

families in the community, and this has not gone unnoticed in many Kenpo Karate clubs

across Europe, the USA and Chile, who attend the EKKA European Kenpo Karate Camp on an

annual basis. It just so happens that positive mental health promotion and mental health

recovery are among the many positive consequences of practicing Kenpo Karate in this

Accademy.

Conclusion:

Having looked to academic research and using my experience as a martial artist and a

mental health professional, I conclude that martial arts, including martial arts as practiced

under the system provided by Mr Ed Downey, EKKA chief Instructor, and Chief Instructor of

the Celbridge Kenpo Karate Academy, promotes positive mental health, mental health

recovery and relapse prevention, and is related to the PERMA framework. There is every

reason to state that martial arts practiced in this manner, can be defined as a “movement

therapy” (Faggianelli and Lukoff, 2006, and West, 2015), and can be adopted by mental

health services along with existing programmes, in the promotion of positive mental health,

mental health recovery and relapse prevention. In this way, martial arts can be viewed as a

valid form of therapeutic group work, within mental health services, as is yoga, mindfulness,

anxiety management and Wellness Recovery Action Planning (WRAP) (2015).

16

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