Currently, as my perceptions indicate, the martial arts are a distinct set of systems or styles and they concern those laws or basics that they operate within those systems or styles. The laws or basics are not applicable to other systems or styles.
In order to make the martial arts whole and "one" it takes recognition of one law whose expression is both a dialectical harmonization of yin-yang within each system and style that is unifying of all the parts that exist into one.
Until then each system or style will remain antagonistic and separate with conflict between one another but to assimilate the common thread of the fundamental principles of martial systems creates a bonding agent pulling all the systems and styles into one common culture and belief systems that promote unity as a whole holistic symbiotic martial system. It creates a harmonious whole, wholehearted martial art.
Modern karate-ka have this image of karate that lacks a universal theme through and integrating all its systems and styles, this is a means to overcome this limitation.
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I Ching, Trigrams and Martial Systems
The lines of the I Ching hexagrams do reference the marital systems we practice today. This is yet another symbolic connection one see's, hear's, and feel's toward what they do to find balance along the path. The six lines begin at the bottom when reading/interpreting. The first line relates to causes outside the individual and requires "sensing" to perceive with an open-mind.
The second line called the official line is the next level of the individuals responsibility for their life and to create the reality that is reality. This is the thinking stage. In martial systems we attempt to make all of the thinking be accomplished in the dojo and not in combat. Thinking slows the mental processes and delays actions necessary to circumvent or deal correctly with conflict.
Your motivation shows in line three where your feelings are determined and the totality of the three lines for the lower trigram of the hexagram are representative of your attitude toward your inner world, your self. Your open-minded ability speaks to your attitude and your attitude holds great sway on how your attitude is applied and displayed to the outer world where the upper trigram and lines four, five and six are relevant.
The third line when holistically and symbiotically applied with line one and two lead you to the fourth line. The line is the karma of the body, your direction which is not necessarily out of your control. There are aspects that are not and you hopefully dealt with them in the lower trigram. The body leads to the soul that is governed by the heart and your mind. This is a stage where your maturity resulting from the previous lines and your practices in martial arts comes into play for it should have permeated your very being, your soul, to achieve the proper and correct mastery to the level you reach at any given moment.
The final line, line six, is the line that speaks to the results of the hexagram. You entered into this divination with a specific question and solid result that you wish to implement, step by step in detail, that will be either confirmed or denied as appropriate from your spirit as the answer to the moment. Your spirit is the wholehearted commitment you give to your question and answer.
Your spirit must be totally and completely committed as that is the only way to succeed for to have any doubt no matter how much and how hard you practice and train would result in a freeze and a resulting defeat, damage and even death. The spirit and essence of the I Ching and the divination of the hexagram toward your questions and strategies/tactics means absolute commitment in spirit or the mind will balk at the crucial moment.
In this way you take total and absolute responsibility first within yourself for all aspects of your life in and out of the dojo then you, you alone, create the body, soul and spirit that is committed to the path you, only you, choose with the aid of the I Ching as our mentor, guide and confidant.
The second line called the official line is the next level of the individuals responsibility for their life and to create the reality that is reality. This is the thinking stage. In martial systems we attempt to make all of the thinking be accomplished in the dojo and not in combat. Thinking slows the mental processes and delays actions necessary to circumvent or deal correctly with conflict.
Your motivation shows in line three where your feelings are determined and the totality of the three lines for the lower trigram of the hexagram are representative of your attitude toward your inner world, your self. Your open-minded ability speaks to your attitude and your attitude holds great sway on how your attitude is applied and displayed to the outer world where the upper trigram and lines four, five and six are relevant.
The third line when holistically and symbiotically applied with line one and two lead you to the fourth line. The line is the karma of the body, your direction which is not necessarily out of your control. There are aspects that are not and you hopefully dealt with them in the lower trigram. The body leads to the soul that is governed by the heart and your mind. This is a stage where your maturity resulting from the previous lines and your practices in martial arts comes into play for it should have permeated your very being, your soul, to achieve the proper and correct mastery to the level you reach at any given moment.
The final line, line six, is the line that speaks to the results of the hexagram. You entered into this divination with a specific question and solid result that you wish to implement, step by step in detail, that will be either confirmed or denied as appropriate from your spirit as the answer to the moment. Your spirit is the wholehearted commitment you give to your question and answer.
Your spirit must be totally and completely committed as that is the only way to succeed for to have any doubt no matter how much and how hard you practice and train would result in a freeze and a resulting defeat, damage and even death. The spirit and essence of the I Ching and the divination of the hexagram toward your questions and strategies/tactics means absolute commitment in spirit or the mind will balk at the crucial moment.
In this way you take total and absolute responsibility first within yourself for all aspects of your life in and out of the dojo then you, you alone, create the body, soul and spirit that is committed to the path you, only you, choose with the aid of the I Ching as our mentor, guide and confidant.
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Body-Mind Conundrum
It takes the physical to draw one into martial arts. It takes the mind to achieve mastery of the martial arts. It takes the mind to achieve anything of note. The body must rely on the mind to reach beyond its perceived limitations. When the body is at the end of the road it takes the "mind" to gather intestinal fortitude and will to drive past the self-imposed physical limitations and go beyond the stars and into infinity.
Western martial artists usually begin the path because of the physical. The fitness and the spectacular physical manifestations of the particular system, style or art. The often unseen trait is the mental ability of the practitioner whose demonstration of the art incites another to take up the sword. The thought is that achieving the physical simply takes physical effort. The achievement of greater physical ability comes from and is attributed solely to the mind.
Sometimes it takes a physical challenge to achieve the proper mind-set that takes the body beyond perceive limitations to set new goals that are meant to be exceeded. This is what was taught in the Marines, this is what should be taught in martial arts.
It is our duty to lead a karate-ka to "see," "hear," and "feel" the mental techniques, to allow them to enhance and build those techniques. Does your training address the primary trait of mental techniques? Another way to consider this, is it the body or mind that breaks the "freeze" in a conflict?
Western martial artists usually begin the path because of the physical. The fitness and the spectacular physical manifestations of the particular system, style or art. The often unseen trait is the mental ability of the practitioner whose demonstration of the art incites another to take up the sword. The thought is that achieving the physical simply takes physical effort. The achievement of greater physical ability comes from and is attributed solely to the mind.
Sometimes it takes a physical challenge to achieve the proper mind-set that takes the body beyond perceive limitations to set new goals that are meant to be exceeded. This is what was taught in the Marines, this is what should be taught in martial arts.
It is our duty to lead a karate-ka to "see," "hear," and "feel" the mental techniques, to allow them to enhance and build those techniques. Does your training address the primary trait of mental techniques? Another way to consider this, is it the body or mind that breaks the "freeze" in a conflict?
Hidden Bunkai
I have a hard time with this one. I firmly believe noting is actually hidden or secret in karate. Most of karate in the seventies and eighties had no real bunkai at all. I can speak more specifically toward Isshinryu because most of the Marines who attended the honbu dojo in the sixties, seventies and even eighties only remained on the island for a tour of duty, about 9 to 13 months in most cases. Therefore they focused on learning the moves of the kata and if they discussed bunkai it was cursory.
The requirements for earning a black belt were to learn the kata of empty hand and a few other things and then participate in contests. I am paraphrasing for brevity and know that there are and were some who spent far more time and effort to learn more but I am speaking of most.
Those who stayed and learned to dance the dance of Isshinryu to gain a black belt came back to the states and opened dojo. It was others who either created their own bunkai or learned from other systems what bunkai were that began the bunkai story here in the west. It is wonderful that this humble beginnings led others to seek out "more" where bunkai became "more."
But, it is not about any hidden bunkai. No one actually hid anything. They either passed along bunkai to practitioners or they did not. Often in that culture you had to spend a good deal of time in the dojo before you were accepted and then provided bunkai for the system. In that culture you practice things for long periods of time to gain acceptance and entrance to more personal mentoring, instruction or teachings. They didn't waste their time unless you were proven or so I am to understand from my studies of the culture of those area's, i.e. Japan, Okinawa and China.
Anyway, I guess that it sounds "coo" and gives the perceptions of "acceptance and validation" to believe that you have earned the right to learn the "hidden" or "secret" techniques of a system. Sigh ... nothing is hidden as if it were necessary to protect some secret but it is either taught or not taught, no hidden/secret.
Then again, it is my view, my perception and my theory ......
The requirements for earning a black belt were to learn the kata of empty hand and a few other things and then participate in contests. I am paraphrasing for brevity and know that there are and were some who spent far more time and effort to learn more but I am speaking of most.
Those who stayed and learned to dance the dance of Isshinryu to gain a black belt came back to the states and opened dojo. It was others who either created their own bunkai or learned from other systems what bunkai were that began the bunkai story here in the west. It is wonderful that this humble beginnings led others to seek out "more" where bunkai became "more."
But, it is not about any hidden bunkai. No one actually hid anything. They either passed along bunkai to practitioners or they did not. Often in that culture you had to spend a good deal of time in the dojo before you were accepted and then provided bunkai for the system. In that culture you practice things for long periods of time to gain acceptance and entrance to more personal mentoring, instruction or teachings. They didn't waste their time unless you were proven or so I am to understand from my studies of the culture of those area's, i.e. Japan, Okinawa and China.
Anyway, I guess that it sounds "coo" and gives the perceptions of "acceptance and validation" to believe that you have earned the right to learn the "hidden" or "secret" techniques of a system. Sigh ... nothing is hidden as if it were necessary to protect some secret but it is either taught or not taught, no hidden/secret.
Then again, it is my view, my perception and my theory ......
The Winter Years
The winter years is in reference to age. The winter years are 60 years and more. Recently in other blogs I have read sadly about those who have reached their winter years passing to that greater dojo and it reminded me that many of our leaders in the martial arts are reaching those winter years and later which means our time with them will be limited.
We often forget that our time in this particular existence is limited. That limit varies yet it often hits around the seventies or eighties with a few who have reached over one hundred.
If you have someone who is in the later winter years and remains among us to guide and mentor make sure you remember and give respect and thanks to them because once they pass the gate into the great dojo it will be late, too late. In my case I have been in contact with my Sensei who has reached 75 years. We are getting together here in the next few weeks to reminisce and practice. What will you do for your Sensei or Martial Leader?
Read also "The Winter Years."
We often forget that our time in this particular existence is limited. That limit varies yet it often hits around the seventies or eighties with a few who have reached over one hundred.
If you have someone who is in the later winter years and remains among us to guide and mentor make sure you remember and give respect and thanks to them because once they pass the gate into the great dojo it will be late, too late. In my case I have been in contact with my Sensei who has reached 75 years. We are getting together here in the next few weeks to reminisce and practice. What will you do for your Sensei or Martial Leader?
Read also "The Winter Years."
Youth in Karate
I will post strictly to karate. I often wonder whether mentoring young adults in karate is a good thing. I never allowed young adults into my training at the various military installations where I trained and practiced under the MWR (Moral, Welfare and Recreation formally Special Services for the old guard).
I always felt that a certain amount of discipline and maturity were a prerequisite for attending and studying karate-jutsu-do. I do know many who have taken on the gargantuan task of teaching children/young adults, i.e. ages 4 years to 16 years. It takes a very special type person to guide and mentor any child/young adult and I know instinctively I am not one of them.
Sometimes when I drive by the local Kung Fu studio who specialized in youngsters I wonder at the ability of the leaders and wonder if the efforts are in line with the essence of the budo system, if that is what they are providing. Are the changes that may be required to present karate to youngsters such that is gives them the inaccurate impression of what karate correctly, truly is? Do they assume what they are learning is good for defense/protection or are they aware that what they are leaning is a sport, the two are different and take different requirements to pass along the system.
I feel it is a wonderful gift they are passing along to these young people but also am concerned that what they are passing along is actually balanced in both the physical and spiritual (not religious spiritual).
SueC posted today on her efforts at local schools to pass along the gift of karate to young adults ages 4 to 9 years and although I don't personally know her I do believe her efforts are balanced and find it wonderful that she is one of those special karate-ka who can do this with youngsters for this will carry with those kids "forever," their entire lives and making a difference.
I still ask the questions for those other unknowns for the edge of that blade is as sharp as a katana and does cut both ways. Since we can reach many in such situations, i.e. young adults in local schools, it is imperative the essence and message is morally and spiritually correct in its conveyance otherwise I ask the question, "are we benefiting or creating something detrimental to the person, the group and to society?"
I guess you can see why it has always been a conundrum for me, mentoring young fledgling adults still forming their beliefs and perceptive filters. Kudo's to SueC and her wonderful efforts with the young.
I always felt that a certain amount of discipline and maturity were a prerequisite for attending and studying karate-jutsu-do. I do know many who have taken on the gargantuan task of teaching children/young adults, i.e. ages 4 years to 16 years. It takes a very special type person to guide and mentor any child/young adult and I know instinctively I am not one of them.
Sometimes when I drive by the local Kung Fu studio who specialized in youngsters I wonder at the ability of the leaders and wonder if the efforts are in line with the essence of the budo system, if that is what they are providing. Are the changes that may be required to present karate to youngsters such that is gives them the inaccurate impression of what karate correctly, truly is? Do they assume what they are learning is good for defense/protection or are they aware that what they are leaning is a sport, the two are different and take different requirements to pass along the system.
I feel it is a wonderful gift they are passing along to these young people but also am concerned that what they are passing along is actually balanced in both the physical and spiritual (not religious spiritual).
SueC posted today on her efforts at local schools to pass along the gift of karate to young adults ages 4 to 9 years and although I don't personally know her I do believe her efforts are balanced and find it wonderful that she is one of those special karate-ka who can do this with youngsters for this will carry with those kids "forever," their entire lives and making a difference.
I still ask the questions for those other unknowns for the edge of that blade is as sharp as a katana and does cut both ways. Since we can reach many in such situations, i.e. young adults in local schools, it is imperative the essence and message is morally and spiritually correct in its conveyance otherwise I ask the question, "are we benefiting or creating something detrimental to the person, the group and to society?"
I guess you can see why it has always been a conundrum for me, mentoring young fledgling adults still forming their beliefs and perceptive filters. Kudo's to SueC and her wonderful efforts with the young.
I was reading the Kowakan blog this morning and came across the following quote by Mario McKenna Sensei alias Bechurin. It speaks toward another way of viewing a "traditional or classical" form of martial system.
"Its my own opinion that the only real “tradition” found in Okinawa Karatedo is the tradition of change. Each subsequent generation adds, eliminates, or modifies the tradition they inherit from their teacher(s). ... Kowakan Blog by Bechurin "Change is Inevitable but when & how are everything."
Read also: "So what did you think you were practicing?"
I find this to be interesting and solid in theory. It actually speaks well toward the obvious when you start to take a closer look at the systems and their evolutions through the times and practitioners who became the new masters as the old ones passed to the great dojo. Read the two links above and consider the truth to McKenna Sensei's words, "So what do you think you were practicing?"
Speaking for Isshinryu as a practitioner and not an authority I find the historical information, note I didn't say facts, that Tatsuo-san was always changing things and he often did kata different, i.e. slight differences but different. This would support this hypothesis of McKenna Sensei, yes?
Let me add as a sort of addendum that my research on culture and beliefs of Japanese, Okinawan and Chinese is that often they took what was best of other things of interest to them and made them into something unique to their particular cultures and beliefs. I found too many connections and similarities in all three from my studies that I have come to believe this as true and correct.
It begs the question, "Why do westerners feel strongly that our practice MUST be EXACTLY as the system master taught?" Is it to feel that connection to a large entity and does it reflect our instincts for survival, i.e. attach ourselves to a like-minded group for greater strength and survival, etc.? Is is to feel connected to something as McKenna Sensei states in his post?
Thanks to McKenna Sensei for the inspiration and information - great!
"Its my own opinion that the only real “tradition” found in Okinawa Karatedo is the tradition of change. Each subsequent generation adds, eliminates, or modifies the tradition they inherit from their teacher(s). ... Kowakan Blog by Bechurin "Change is Inevitable but when & how are everything."
Read also: "So what did you think you were practicing?"
I find this to be interesting and solid in theory. It actually speaks well toward the obvious when you start to take a closer look at the systems and their evolutions through the times and practitioners who became the new masters as the old ones passed to the great dojo. Read the two links above and consider the truth to McKenna Sensei's words, "So what do you think you were practicing?"
Speaking for Isshinryu as a practitioner and not an authority I find the historical information, note I didn't say facts, that Tatsuo-san was always changing things and he often did kata different, i.e. slight differences but different. This would support this hypothesis of McKenna Sensei, yes?
Let me add as a sort of addendum that my research on culture and beliefs of Japanese, Okinawan and Chinese is that often they took what was best of other things of interest to them and made them into something unique to their particular cultures and beliefs. I found too many connections and similarities in all three from my studies that I have come to believe this as true and correct.
It begs the question, "Why do westerners feel strongly that our practice MUST be EXACTLY as the system master taught?" Is it to feel that connection to a large entity and does it reflect our instincts for survival, i.e. attach ourselves to a like-minded group for greater strength and survival, etc.? Is is to feel connected to something as McKenna Sensei states in his post?
Thanks to McKenna Sensei for the inspiration and information - great!
Isshinryu no Gokui to Isshinryu no Megami - Connections
"A person's heart is the same as Heaven and Earth while the blood circulating is similar to the Sun and Moon yet the manner of drinking and spitting is either soft or hard while a person's unbalance is the same as a weight and the body should be able to change direction at any time as the time to strike is when the opportunity presents itself and both the eyes must see all sides as the ears must listen in all directions while the mind must grasp all the tactual data not seen on all sides and not heard in any direction." - Isshinryu no gokui or Isshinryu Karate Koan
The symbol, Isshinryu no Megami, does depict heaven and earth, i.e. the three stars reside within the heavens above and the sky in this form creates a view port to that heaven and the stars. The earth is alluded to as below the turmoil of the water, the ocean. Since the symbol is used for those who practice the system of karate or Isshinryu the person, being non-specific to male or female, is represented by the goddess in the symbol. It, the goddess, is comprised of both hard and soft which is yin-yang or in-yo in Japanese.
You can reach a bit in symbological fashion that the closed hand, being hard and being yang, is also representative of the male or man often a part of several of the gokui but also underlying the other gokui to connect the practice to person's or humans.
You can look to the turbulance of the water as representative or symbolic of the blood circulating, i.e. the ebb and flow of the water causing the flow itself in a turbulent fashion which is also symbolic of the ebb and flow, the in-yo, the yin-yang of life itself which is in constant flux, as is the water, and changes from yang-to-yin in a circular, apparent but actually spirally helix motion, manner as the changes of the yin-yang symbol.
Again the hands represent the hard and soft which is also symbolized in the references to spitting and drinking which are both hard and soft yet as the same time one yet two as they both are dependent on one another in a singular manner but cohesive as both are born of the human, person, mouth which is also symbolic as taking in sustenance as we would take in instruction to learn while expelling the toxins of the body as our outward breath expels carbon dioxide, a poison to humans, like we try to expel those incorrect and bad habits often attained in less than diligent wholehearted practice and training. We can look to drinking and drinking in knowledge and spitting as spitting out the garbage of instruction.
We see the face of the megami and connect the above to this symbolic aspect of both the gokui and the megami. Now take the time to connect the remainder of the gokui in a separate form then bring it all back into a wholehearted cohesive form.
The turbulent waters and the position of the arms and hand tell us symbolically of the importance of balance and if the hands or body are misused then the turbulence of the water will drown us in hate, despair, anger, and defeat. We would sink like a weight into the water and drown.
The water movement requires us to constantly change our Kamae to keep balanced and leaves us the feeling that it is all transitional in nature as the movement of the water and the person to keep balanced. Our ability to either strike or not strike is the balance of both the open and closed hands of the megami. As we are moved and move according to the moment which is influenced by the movement of the water and the air, i.e. the dark skys and apparent wind also causing us to adjust on the fly, we change our directions looking for opportunities to avoid and apply our abilities. We move with the nature of earth and heavens to see everything, to hear all sounds even those hidden by the water's turbulence and the skies/winds howling to achieve readiness and proper kamae.
We feel when the darkness is darkness the movement of nature with the water and the wind to achieve a tactile connection to the earth, the water, the sky, the wind and the turbulent moments to achieve proficiency, etc.
All this and more are represented in this symbol to give us a means to grasp things from all sides and any direction to feed the mind and allow the mind to learn, adjust and to change accordingly. To seek the journey of perfection within our system, our art and our lives.
This is the doorway provided by the symbological aspects of the Isshinryu-no-megami and the Ken-po Goku-i, warranting recognition of its importance and implementation into training and practice. These and others are "the connections."
Learn the Plenty to Find the Few
In martial systems we constantly discuss things like how many techniques for self-defense we learn and know, how many kata are in our system, and how many black belts we have but is this actually the goal of a martial system?
My theory again, I think not. I do believe there is a purpose to teaching, learning and practicing the many things. It is to find the few things we need in our application of martial systems, not the practice but rather the training focus we need to "make it work" in a budo or fighting sense.
There is no real way one Sensei or even several Sensei can convey to a deshi what they, the deshi that is, needs for their proficiency for budo, i.e. combat, fighting, defense, protection aspects. They can provide the many things they are knowledgeable of and then "let the deshi" search, experiment and find what works for them.
It is the responsibility of the deshi to gather the plenty into their repertoire and discover through trial and error that which makes the system their own (to find the few) and allows them to achieve proficiency. You cannot learn my way, your Sensei's way or the way of the old masters but you can try to reach the same level of knowledge, understanding and self-proficient way that they achieved in their time.
Learn the plenty then find the few - a sound philosophy for learning, training and applying your system.
My theory again, I think not. I do believe there is a purpose to teaching, learning and practicing the many things. It is to find the few things we need in our application of martial systems, not the practice but rather the training focus we need to "make it work" in a budo or fighting sense.
There is no real way one Sensei or even several Sensei can convey to a deshi what they, the deshi that is, needs for their proficiency for budo, i.e. combat, fighting, defense, protection aspects. They can provide the many things they are knowledgeable of and then "let the deshi" search, experiment and find what works for them.
It is the responsibility of the deshi to gather the plenty into their repertoire and discover through trial and error that which makes the system their own (to find the few) and allows them to achieve proficiency. You cannot learn my way, your Sensei's way or the way of the old masters but you can try to reach the same level of knowledge, understanding and self-proficient way that they achieved in their time.
Learn the plenty then find the few - a sound philosophy for learning, training and applying your system.
Dishonor my belt???
I don't get this one, the comment in an essay about a black belt oath. I can only guess that this is some western concept that embellishes what a training facility is teaching, practicing and preaching to its practitioner.
This kind of misuse of communications tends to send the "wrong message." The belt I have is not something that warrants my endangering my life over, it is just a combination of materials in a shape and color that symbolize something about my system and my proficiency within that system. It is not some symbolic item that warrants dying over for the sake of honor.
How can a person "dishonor" some inanimate object. There is literally noting inanimate that I would put before my life and the life of my clan, tribe or societal connections. Isn't this a bit misguiding to a fledgling novice practitioner?
This kind of misuse of communications tends to send the "wrong message." The belt I have is not something that warrants my endangering my life over, it is just a combination of materials in a shape and color that symbolize something about my system and my proficiency within that system. It is not some symbolic item that warrants dying over for the sake of honor.
How can a person "dishonor" some inanimate object. There is literally noting inanimate that I would put before my life and the life of my clan, tribe or societal connections. Isn't this a bit misguiding to a fledgling novice practitioner?
Animal in Us
Rory Miller presents some excellent material on things like sense usage, practice, survival, meeting your lizard and sport. Take a moment to "read More Efficient Animal," by Mr. Rory Miller of Chiron Blog.
Pay attention to the use of sight and touch, being a different species and any sport is a contest quotes.
Pay attention to the use of sight and touch, being a different species and any sport is a contest quotes.
Group Rituals
Ah-ha moment. One that crops up in the subconscious and today out in the open because of the quote by Clarke Sensei of the Shinseidokan Dojo blog. The idea that one can truly learn to fight in a group environment without the personal one-on-one relationship of the Sensei to the practitioners.
Much like most teaching environments the greater the ratio of teacher to student the greater the loss of quality instruction to learning. In the most advantageous situations of mentoring the ratio should be no-more-than five to one, i.e. five practitioners to one Sensei and that is stretching it a lot. The ideal is three to one, i.e. three students to one Sensei.
This ratio seems, to my perception and limited experience, to work well so that you don't fall into a routine with only the one practitioner/novice to the same Sensei. The other two add enough perceptive differences to allow some additional challenges.
You might argue the the larger training group would provide a wider range of different challenges but remember that a large group without the proper ratio will lose more than it gains. Also, don't forget that just because one is a Sho-dan and in associate/assistant instructor status does not mean they are qualified to meet this ration, i.e. one sho-dan for each three to five practitioners with an overall larger dojo group, etc.
When you get lost in the crowd it becomes difficult to see the value of training from within your own self, your own heart and your own mind because you spend to much time trying to find and follow the correct path where in the right situation you can find it and then blaze that trail on your own with proper mentoring.
The group tends to fall into rituals that promote ease of conducting larger groups in sessions. It creates an environment where the dojo Sensei spreads themselves thinly losing the true connection necessary to transfer karate or any martial system.
Much like most teaching environments the greater the ratio of teacher to student the greater the loss of quality instruction to learning. In the most advantageous situations of mentoring the ratio should be no-more-than five to one, i.e. five practitioners to one Sensei and that is stretching it a lot. The ideal is three to one, i.e. three students to one Sensei.
This ratio seems, to my perception and limited experience, to work well so that you don't fall into a routine with only the one practitioner/novice to the same Sensei. The other two add enough perceptive differences to allow some additional challenges.
You might argue the the larger training group would provide a wider range of different challenges but remember that a large group without the proper ratio will lose more than it gains. Also, don't forget that just because one is a Sho-dan and in associate/assistant instructor status does not mean they are qualified to meet this ration, i.e. one sho-dan for each three to five practitioners with an overall larger dojo group, etc.
When you get lost in the crowd it becomes difficult to see the value of training from within your own self, your own heart and your own mind because you spend to much time trying to find and follow the correct path where in the right situation you can find it and then blaze that trail on your own with proper mentoring.
The group tends to fall into rituals that promote ease of conducting larger groups in sessions. It creates an environment where the dojo Sensei spreads themselves thinly losing the true connection necessary to transfer karate or any martial system.
Teaching Martial Systems
I had to post again on teaching. It does not matter what discipline but for this post and of course this blog we will be discussing karate, Okinawan Isshinryu, a branch of Shorin-ryu.
I won't teach anymore. Why? Because although my credentials are certified by both the Marines and the Navy when it comes to the extent and complexities of teaching a martial art that may or could get a person either hurt or killed it is important that the mentor, the guide, the instructor have the ability to lead the entire spectrum of necessary instruction.
Verbal and Physical methods, the art of self-talk, the art of tactical language, the art of avoidance, the sense modes, suppositions, the differences of individuals as to leaning requirements, i.e. sight, hearing and tactile/touch, etc. Then there is the knowledge of the system being taught and all that entails. The list here goes on and my blogs, all of them, contain many postings on many aspects of teaching.
Teaching anything is serious business and teaching martial arts is even greater as to consequences so it is something a person or a perspective practitioner should consider before venturing into a training facility.
Is this why so much of martial arts today is more or less a system of dancing, exercise and club oriented environment for social gatherings? All very good in their proper places but not for budo.
I won't teach anymore. Why? Because although my credentials are certified by both the Marines and the Navy when it comes to the extent and complexities of teaching a martial art that may or could get a person either hurt or killed it is important that the mentor, the guide, the instructor have the ability to lead the entire spectrum of necessary instruction.
Verbal and Physical methods, the art of self-talk, the art of tactical language, the art of avoidance, the sense modes, suppositions, the differences of individuals as to leaning requirements, i.e. sight, hearing and tactile/touch, etc. Then there is the knowledge of the system being taught and all that entails. The list here goes on and my blogs, all of them, contain many postings on many aspects of teaching.
Teaching anything is serious business and teaching martial arts is even greater as to consequences so it is something a person or a perspective practitioner should consider before venturing into a training facility.
Is this why so much of martial arts today is more or less a system of dancing, exercise and club oriented environment for social gatherings? All very good in their proper places but not for budo.
Health in Martial Arts
First and foremost, this is to my view, belief and perception to be the one most important martial word, character and ideogram I have ever posted on to date. So, please read it carefully and take heed.
Tosho [図書]: The characters/ideograms mean "books." The first character means, "map; drawing; plan; unexpected; accidentally," and the second character means, "write." I am not sure but together it means books. Books in the sense for this particular post two books that will enlighten, entertain and educate the individual toward a more healthy and fit life - two important aspects of any discipline be is sport, martial or economic (i.e. jobs, work, etc.).
The two are:
Bibliography:
Kessler, David A. "The End of Overeating: Taking Control of the Insatiable American Appetite." Rodale Books. New York. 2009.
Campbell, T. Colin and Campbell, Thomas M. II. "The China Study: The Most Comprehensive Study of Nutrition Ever Conducted and the Startling Implications for Diet, Weight Loss, and Long-term Health. BenBella Books, inc. Texas. 2006.
The second book is the most important of the two. This one was earth shaking for me. I had an incident a few years back and was told to go on medications, etc. and I refused. I already knew there had to be some way around those recommendations and all they would subject to my mind and body as to complications, etc.
I changed my diet but even then it was not enough even when the specialist said diet would not do it. Now, today, I have come to the conclusion that I would refuse both bypass heart surgery and/or angioplasty, etc. along with the drugs and am moving to the diet explained in the China Study. I am almost totally on a plant based diet except for fish. I am going to move away from fish as well and get what I need and what the body truly desires from a plant based whole food diet.
This is something I believe wholeheartedly and the first time I have seen the facts and figures in print that say, this stuff is meant to be how I nourish my body. The stories involved are inspiring and bring me great hope for a long, healthier and happier life way into the hundreds. I want to be a karate-ka who exceeds the hundred ten years mark.
The first book is a real eye-opener to the state of western diets.
Tosho [図書]: The characters/ideograms mean "books." The first character means, "map; drawing; plan; unexpected; accidentally," and the second character means, "write." I am not sure but together it means books. Books in the sense for this particular post two books that will enlighten, entertain and educate the individual toward a more healthy and fit life - two important aspects of any discipline be is sport, martial or economic (i.e. jobs, work, etc.).
The two are:
Bibliography:
Kessler, David A. "The End of Overeating: Taking Control of the Insatiable American Appetite." Rodale Books. New York. 2009.
Campbell, T. Colin and Campbell, Thomas M. II. "The China Study: The Most Comprehensive Study of Nutrition Ever Conducted and the Startling Implications for Diet, Weight Loss, and Long-term Health. BenBella Books, inc. Texas. 2006.
The second book is the most important of the two. This one was earth shaking for me. I had an incident a few years back and was told to go on medications, etc. and I refused. I already knew there had to be some way around those recommendations and all they would subject to my mind and body as to complications, etc.
I changed my diet but even then it was not enough even when the specialist said diet would not do it. Now, today, I have come to the conclusion that I would refuse both bypass heart surgery and/or angioplasty, etc. along with the drugs and am moving to the diet explained in the China Study. I am almost totally on a plant based diet except for fish. I am going to move away from fish as well and get what I need and what the body truly desires from a plant based whole food diet.
This is something I believe wholeheartedly and the first time I have seen the facts and figures in print that say, this stuff is meant to be how I nourish my body. The stories involved are inspiring and bring me great hope for a long, healthier and happier life way into the hundreds. I want to be a karate-ka who exceeds the hundred ten years mark.
The first book is a real eye-opener to the state of western diets.
Earning Many Black Belts for Many Systems, Styles or Branches
The old stories abound on how masters of old would study one kata for years to learn it. Today, you hear stories or resumes that a person has a black belt in this system, a black belt in that system and a black belt in the system, how can this be if it truly takes years to learn even one kata and all its accouterments?
I have a theory! Lets just say that those who hold black belts, kuro obi, in many systems actually knows each of them to the depth and breadth the traditionalists speak of to truly know karate or any martial system. I won't bore you with facts and figures that would disprove the possibility and I won't preach that those who "know" many systems or styles is actually only knowledgeable of the mere surface movements of same, that would be unfair as there are those out there who have the depth and breadth of many systems and rightly so.
I hypothesize that if a person comes to truly know, understand and practice a system, style or branch down to its deepest depth and to the edge of its widest breadth that they have found, learned and truly understand the fundamental principles of martial systems. Once you know the one then the others are merely and adjustment to fit the style, system or branch of martial art.
Take a close look at Isshinryu, Gojuryu, Shorinryu and tell me you don't see a lot of similarities in the techniques, kata and overall practice. At their core the fundamental principles of martial systems are fundamentally the exact same thing. Body alignment is body alignment but how the body alignment is applied is the only variation. Generation of power is generation of power applied is the only variation between the systems, styles or branches. This is a fundamental truth of all martial arts.
This means that one system, style or branch is fundamentally no different than any other system, style or branch in the light of fundamental principles but the signature of each is unique and individualized by the person who created the system, style of branch.
Isshinryu, my style/branch, can be seen as the same as goju and shorin, the father and mother of the child Isshinryu or the one heart way. It's uniqueness comes from Shimabuku Tatsuo Sensei as he blended those two into the one unique personalized version or variation he calls Isshinryu.
Hey, this ain't rocket science you know. ;-)
I have a theory! Lets just say that those who hold black belts, kuro obi, in many systems actually knows each of them to the depth and breadth the traditionalists speak of to truly know karate or any martial system. I won't bore you with facts and figures that would disprove the possibility and I won't preach that those who "know" many systems or styles is actually only knowledgeable of the mere surface movements of same, that would be unfair as there are those out there who have the depth and breadth of many systems and rightly so.
I hypothesize that if a person comes to truly know, understand and practice a system, style or branch down to its deepest depth and to the edge of its widest breadth that they have found, learned and truly understand the fundamental principles of martial systems. Once you know the one then the others are merely and adjustment to fit the style, system or branch of martial art.
Take a close look at Isshinryu, Gojuryu, Shorinryu and tell me you don't see a lot of similarities in the techniques, kata and overall practice. At their core the fundamental principles of martial systems are fundamentally the exact same thing. Body alignment is body alignment but how the body alignment is applied is the only variation. Generation of power is generation of power applied is the only variation between the systems, styles or branches. This is a fundamental truth of all martial arts.
This means that one system, style or branch is fundamentally no different than any other system, style or branch in the light of fundamental principles but the signature of each is unique and individualized by the person who created the system, style of branch.
Isshinryu, my style/branch, can be seen as the same as goju and shorin, the father and mother of the child Isshinryu or the one heart way. It's uniqueness comes from Shimabuku Tatsuo Sensei as he blended those two into the one unique personalized version or variation he calls Isshinryu.
Hey, this ain't rocket science you know. ;-)
The Dualistic Monism Doctrine of Martial Arts
A doctrine that says, i.e. monism, that reality consists of a single basic substance or element. It is that which speaks toward a singular energy. Dualistic is the doctrine of duality such as hot and cold, hard and soft, etc. When coupled this explains that the great tai chi, the one, created by singular energies the duality of yin-yang that has grown evolutionarily represented by the I Ching, i.e. the trigrams and hexagrams, etc.
Dualistic Monism governs all life in the universe. It is not cut and dry as hot vs. cold. It does comprise "change" that vacillates from extremes such as hot and cold. There is never a stationary yin or yang for change has its own dynamic that causes things to shift from one to the other through the processes of yin-yang.
The martial arts also receives its direction from dualistic monism. It is a singular practice that creates equilibrium of the body-mind. It is governing the body-mind to create a steady ebb and flow that is controlled to some extent through a physical-mental practice that is repetitive and fluid. There is no conflict between the extremes but a coexistence or symbiotic relation where they remain a distinct energy but work symbiotically to create either good or evil and all the stages or levels between.
Dualistic Monism governs all life in the universe. It is not cut and dry as hot vs. cold. It does comprise "change" that vacillates from extremes such as hot and cold. There is never a stationary yin or yang for change has its own dynamic that causes things to shift from one to the other through the processes of yin-yang.
The martial arts also receives its direction from dualistic monism. It is a singular practice that creates equilibrium of the body-mind. It is governing the body-mind to create a steady ebb and flow that is controlled to some extent through a physical-mental practice that is repetitive and fluid. There is no conflict between the extremes but a coexistence or symbiotic relation where they remain a distinct energy but work symbiotically to create either good or evil and all the stages or levels between.
Loyalty and Respect - The Dojo
The dojo is not a place to play, it is a serious place of practice. The balance achieved in the dojo between Sensei and Deshi or Senpai and Kohai are governed by both loyalty and respect. Loyalty infused with respect is the foundation on which a dojo relationship and culture are built. One must be loyal to themselves, the dojo, the Sensei and by contribution to self our family, associates, neighbors, etc.
Chusei and Soncho are the hallmark of a traditional dojo culture and belief system. Once a practitioner or deshi has established and developed over time the loyalty bonds and the continues to nurture that relationship by correct and right behavior then the relationship is forged of steel and endures all types of hardships, trials and tribulations.
Love and other emotions are fleeting, ebbing and flowing and constantly in flux, chaotic and sometimes confusing. It is loyalty with underlying respect that builds the foundation of the dojo and warrants consideration in training and practice.
I can love a person, then hate them, then love them all in the same moment but loyalty with a foundation of respect once built remains standing through all the emotions that fleet through our lives at every moment every day. To develop such a foundation, such a strong bond of support and allegiance that speaks to the quality of loyalty bestowed on another person, someone or something is awesome.
Chusei and Soncho are the hallmark of a traditional dojo culture and belief system. Once a practitioner or deshi has established and developed over time the loyalty bonds and the continues to nurture that relationship by correct and right behavior then the relationship is forged of steel and endures all types of hardships, trials and tribulations.
Love and other emotions are fleeting, ebbing and flowing and constantly in flux, chaotic and sometimes confusing. It is loyalty with underlying respect that builds the foundation of the dojo and warrants consideration in training and practice.
I can love a person, then hate them, then love them all in the same moment but loyalty with a foundation of respect once built remains standing through all the emotions that fleet through our lives at every moment every day. To develop such a foundation, such a strong bond of support and allegiance that speaks to the quality of loyalty bestowed on another person, someone or something is awesome.
Bushido: The Seven Virtues of the Samurai
First, the seven virtues:
義 - Gi - Rectitude (Right Decisions)
勇 - Yu - Courage
仁 - Jin - Benevolence
礼 - Rei - Respect
誠 - Makoto - Honesty
名誉 - Meiyo - Honor
尽忠 - Chugi - Loyalty
First, the bushido code most of westerners have been exposed to is one written by a Japanese who had not been an actual samurai, i.e. the dual sword wielding kind who we would consider Musashi like. I am not a "koryu" practitioner nor am I any expert on this other than my understandings and perceptions as a westerner.
Today I read a group of posts on "honor." Some spoke directly from an interpretation of honor or Meiyo as to the bushido virtues while others spoke of the military, etc. All from their personal exposure and perceptions - like mine. I would ask, who's honor? Who's interpretation? Who's perceptions?
I can speak from a military view as a Marine. I can also speak toward it some what as a martial artists, i.e. karate-jutsu-do of Okinawa. I can also speak from my views as a person influenced by all the above. To a point ......
I even created my own code for me. The real trick as with all things of martial origins is to actually "live" the code not just know the code. Then where does this code enter into the picture when your confronted with violence? Would your belief in this "code" open you to damage or would you then subvert that code by dropping it off at the front door in return for "permission" to do what is required to remove damage and reach safety?
Another view, does the code cover things like social and anti-social violence and what they entails, i.e. damage or even death, arrest and prosecution, civil suits, medical bills, disabilities, etc.?
Is this code merely a selling point or some rhetoric that allows you to sound cool to those not in the know? If you feel a need to adapt a code then using these as a source to begin may be beneficial but remember that the code must be "today's code," not some ancient code of feudal samurai that may or may not apply to today's societal bindings. Just because you can recite them or have them read to you in training does not make one a samurai or one of the code, the seven virtues of the samurai, Bushido.
義 - Gi - Rectitude (Right Decisions)
勇 - Yu - Courage
仁 - Jin - Benevolence
礼 - Rei - Respect
誠 - Makoto - Honesty
名誉 - Meiyo - Honor
尽忠 - Chugi - Loyalty
First, the bushido code most of westerners have been exposed to is one written by a Japanese who had not been an actual samurai, i.e. the dual sword wielding kind who we would consider Musashi like. I am not a "koryu" practitioner nor am I any expert on this other than my understandings and perceptions as a westerner.
Today I read a group of posts on "honor." Some spoke directly from an interpretation of honor or Meiyo as to the bushido virtues while others spoke of the military, etc. All from their personal exposure and perceptions - like mine. I would ask, who's honor? Who's interpretation? Who's perceptions?
I can speak from a military view as a Marine. I can also speak toward it some what as a martial artists, i.e. karate-jutsu-do of Okinawa. I can also speak from my views as a person influenced by all the above. To a point ......
I even created my own code for me. The real trick as with all things of martial origins is to actually "live" the code not just know the code. Then where does this code enter into the picture when your confronted with violence? Would your belief in this "code" open you to damage or would you then subvert that code by dropping it off at the front door in return for "permission" to do what is required to remove damage and reach safety?
Another view, does the code cover things like social and anti-social violence and what they entails, i.e. damage or even death, arrest and prosecution, civil suits, medical bills, disabilities, etc.?
Is this code merely a selling point or some rhetoric that allows you to sound cool to those not in the know? If you feel a need to adapt a code then using these as a source to begin may be beneficial but remember that the code must be "today's code," not some ancient code of feudal samurai that may or may not apply to today's societal bindings. Just because you can recite them or have them read to you in training does not make one a samurai or one of the code, the seven virtues of the samurai, Bushido.
My System has a Atomic Back-fist ....
Once, long ago, say around 85 this black belt started a training regimen at the same location where I happened to have a dojo. He took the space the two hours before my allotted time for same space. He and I began to work for the last fifteen minutes of his space time. He kept talking about how powerful his back-fist was and kept zinging them into my face.
I asked him to go ahead and hit me with all he had in his back-fist to my face. He kept saying he couldn't or he would break my cheek. I said go ahead and we got on the floor and zing, snap, splat on my right cheek. I smiled when he turned back to see if I was still standing. He was absolutely shocked.
Now, yes, his fist hurt but it caused no "damage." None, zilch, nothing. He could not understand why because he had been using this his entire time as a karate-ka. I said to him, body mechanics. Now, understand that was in 85 and no one had broken down in fine details what that actually meant because today I don't care for using body mechanics but none the less this guy had not concept of power and how to apply it. I suspected rightly so that he spent a good deal of time either sparring for points or competing in tournaments for points.
His back fist was lightening fast and got in and out the same, fast. He could score points fast but .... now it is that butt that gets you every time.
The moral of this story: "You are getting screwed by your 'self-defense' training?" by Marc MacYoung. I provide this link because he has the experience and expertise so you may take his stuff to the bank, it is cold hard cash. Really well posted on such things for the moral of my story is to lead you to his and then to "think" about what you perceive as your system and its benefits toward self-defense.
What if? The "what if monkey." What if this guy in 85 had gotten into a situation where he needed his stuff and did this fast back fist to some huge bear of a real bad guy - toilet paper, the guy would wipe his toosh with his face.
I asked him to go ahead and hit me with all he had in his back-fist to my face. He kept saying he couldn't or he would break my cheek. I said go ahead and we got on the floor and zing, snap, splat on my right cheek. I smiled when he turned back to see if I was still standing. He was absolutely shocked.
Now, yes, his fist hurt but it caused no "damage." None, zilch, nothing. He could not understand why because he had been using this his entire time as a karate-ka. I said to him, body mechanics. Now, understand that was in 85 and no one had broken down in fine details what that actually meant because today I don't care for using body mechanics but none the less this guy had not concept of power and how to apply it. I suspected rightly so that he spent a good deal of time either sparring for points or competing in tournaments for points.
His back fist was lightening fast and got in and out the same, fast. He could score points fast but .... now it is that butt that gets you every time.
The moral of this story: "You are getting screwed by your 'self-defense' training?" by Marc MacYoung. I provide this link because he has the experience and expertise so you may take his stuff to the bank, it is cold hard cash. Really well posted on such things for the moral of my story is to lead you to his and then to "think" about what you perceive as your system and its benefits toward self-defense.
What if? The "what if monkey." What if this guy in 85 had gotten into a situation where he needed his stuff and did this fast back fist to some huge bear of a real bad guy - toilet paper, the guy would wipe his toosh with his face.
Presence or Bearing
Will is driven with presence and presence comes from will. Presence is a combination of both body language and voice quality. Have you ever encountered a short stubby person who impressed you as self-confident, self-assured and self-reliant? If you have you may have realized later that this person was short, squat and stubby like but you will say, "what was it that said to me this person is ....?"
Look to the military bearing where presence is critical in winning battles and wars. How many of your friends or family members who had a less than stellar presence until returning from military service where you become impressed at how they "changed?" Their presence was modified through military training.
As martial artist you lean body mechanics or better stated body fundamentals of the fundamental principles of martial systems. It teaches you how to best achieve greater strength, speed, force and power through such things as proper alignments, etc. and that means standing tall, holding your head up with pride and so on. Get the picture.
Voice, often most voices must be strong, resonant and filled with confidence to achieve the kind of presence I allude to here. It must be natural and that requires a bit of training and underlying substance or it won't work. In those rare occasions when a voice just does not have the resonance, pitch, etc. to achieve this goal can be overcome by the presence of the body language. Another aspect is communication skills associated with people skills. The people/communication skills include what is taught through the the art of verbal self-defense series, to name one source.
Now, just adjusting your body language and your voice quality is not all you need to do. There is the underlying substance that must be present to create the aura that says "presence." Some has been discussed already and the other is where both the mind and body training and practice received through traditional or classical martial arts training and practice accomplishes. Even without the military atmosphere the often rigid and difficult requirements of martial arts training is a lot like military training. It provides the impetus for a military bearing or martial bearing that lays a foundation for the underlying substance that builds presence. If you also gain from personal reality or live experience than all the better. Much like military training that is tested and forged by combat.
Look to the military bearing where presence is critical in winning battles and wars. How many of your friends or family members who had a less than stellar presence until returning from military service where you become impressed at how they "changed?" Their presence was modified through military training.
As martial artist you lean body mechanics or better stated body fundamentals of the fundamental principles of martial systems. It teaches you how to best achieve greater strength, speed, force and power through such things as proper alignments, etc. and that means standing tall, holding your head up with pride and so on. Get the picture.
Voice, often most voices must be strong, resonant and filled with confidence to achieve the kind of presence I allude to here. It must be natural and that requires a bit of training and underlying substance or it won't work. In those rare occasions when a voice just does not have the resonance, pitch, etc. to achieve this goal can be overcome by the presence of the body language. Another aspect is communication skills associated with people skills. The people/communication skills include what is taught through the the art of verbal self-defense series, to name one source.
Now, just adjusting your body language and your voice quality is not all you need to do. There is the underlying substance that must be present to create the aura that says "presence." Some has been discussed already and the other is where both the mind and body training and practice received through traditional or classical martial arts training and practice accomplishes. Even without the military atmosphere the often rigid and difficult requirements of martial arts training is a lot like military training. It provides the impetus for a military bearing or martial bearing that lays a foundation for the underlying substance that builds presence. If you also gain from personal reality or live experience than all the better. Much like military training that is tested and forged by combat.
Face, Honor and Dignity
We as humans and particularly westerners are accustomed to reading faces from infancy. Face-to-face encounters usually involve situations that are perceived as important. We depend on face-reading, mostly at an unconscious level, for fundamentally all of our personal or interpersonal relations.
Westerners don't tend to subtle facial expressions to display emotional intent. Often our facial expressions will trump any words we may speak. Often the fact will display truth when the tongue wages falsehoods.
There are some who can hide true feelings behind faces that display pleasantness, happiness and understanding but underneath may be ugly, unhappy and totally lost in understanding. How does a martial artist tell? A most difficult question that warrants a lot of answers and none of them are simple or easy.
To read a face takes great skill and a martial artist who is not involved with a profession that requires such things can only achieve a modicum of success learning about this difficult ability - reading faces. The complexities involve not only race and creed but also cultures, beliefs, perceptions, environments, etc. where a lack of knowledge in any or all areas leads to misunderstandings and maybe result in conflict - even violent conflict.
Then there is the face you present to others. This becomes important in a conflict. If the other guy perceives something they don't like or care for in your facial expressions then the fight could be on. Its a bit like the guy who says he does not want to fight who walks away, hears an expletive and just has to turn his head and get the last word in ... ops, your either shot or running from a group intent on stomping your face into the pavement. Before walking away you give this guy an shitty look that says "asshole" and the same thing can happen.
Face, read also "Faces: The Many Faces of Fu-Manchu"
Westerners don't tend to subtle facial expressions to display emotional intent. Often our facial expressions will trump any words we may speak. Often the fact will display truth when the tongue wages falsehoods.
There are some who can hide true feelings behind faces that display pleasantness, happiness and understanding but underneath may be ugly, unhappy and totally lost in understanding. How does a martial artist tell? A most difficult question that warrants a lot of answers and none of them are simple or easy.
To read a face takes great skill and a martial artist who is not involved with a profession that requires such things can only achieve a modicum of success learning about this difficult ability - reading faces. The complexities involve not only race and creed but also cultures, beliefs, perceptions, environments, etc. where a lack of knowledge in any or all areas leads to misunderstandings and maybe result in conflict - even violent conflict.
Then there is the face you present to others. This becomes important in a conflict. If the other guy perceives something they don't like or care for in your facial expressions then the fight could be on. Its a bit like the guy who says he does not want to fight who walks away, hears an expletive and just has to turn his head and get the last word in ... ops, your either shot or running from a group intent on stomping your face into the pavement. Before walking away you give this guy an shitty look that says "asshole" and the same thing can happen.
Face, read also "Faces: The Many Faces of Fu-Manchu"
Motivation
Have you ever considered your motivation when doing things. You know, the why you do things a way you do them. In the martial arts do you give due consideration to the motivation behind why you do martial arts? Why you learn self-protection tactics? Why you would enter into a conflict? Why you acted the way you did when you actually had a violent encounter? Why you even allowed yourself to get past avoidance and open to conflict that led to physical violence?
Shigeki [刺激] is another one of those words and ideograms that symbolize something seldom addressed in martial arts training and practice not to forget just how important that is in the arena of self-defense, fighting and/or combat. Do you even know what true violence is? Do you know who, what, why and how violence occurs and violent people do what they do?
Motivation does lead to provocation. Motivation does lead to encouragement to do violent things. Motivation can be an incentive to jump into a violent environment or situation. Isn't this something to think about and consider before you come to a particular perception and belief that could supply motivation in the type of actions you take as a marital artist - as a person.
I am a highly motivated ... truly dedicated ... mean lean green machine .... Marine but guess what, I am also highly motivated to "avoid" violence and violent behavior in all facets of my life. I may even be successful someday.
Shigeki [刺激] is another one of those words and ideograms that symbolize something seldom addressed in martial arts training and practice not to forget just how important that is in the arena of self-defense, fighting and/or combat. Do you even know what true violence is? Do you know who, what, why and how violence occurs and violent people do what they do?
Motivation does lead to provocation. Motivation does lead to encouragement to do violent things. Motivation can be an incentive to jump into a violent environment or situation. Isn't this something to think about and consider before you come to a particular perception and belief that could supply motivation in the type of actions you take as a marital artist - as a person.
I am a highly motivated ... truly dedicated ... mean lean green machine .... Marine but guess what, I am also highly motivated to "avoid" violence and violent behavior in all facets of my life. I may even be successful someday.
Theory vs. Reality
Remember that things you might read or see are simply theory until you are able to vet them out in reality, i.e. reality training or real life encounters. Until then it remains theory and academic. It might seem that simple yet, my theory to date, is nothing is that simple.
Things that seem simple are often very complex but our minds and our nature wants to put things in nice neat compact and simple packages. The first time I was to read about violence I tried to find simple steps to make it jell in my mind. I could not find any such simple formula to learn about it and that was an eye opener. Violence is very complex.
Even now I am reading Rory Miller's new book, "Force Decisions," only to discover yet once again that things are far more complex and convoluted than I imagined.
I was attacked as a teenager by a drug dealer who outweighed me by about one hundred pounds. I survived but felt I could have done something more. Today I reflect on such incidents and say to myself that for fifteen years of age I did pretty darn good. I lived and suffered only some bumps, bruises, cuts and abrasions - very lucky me.
As a Marine I encountered first an attempt to toss me out a second story building. It may not seem like much but you have to remember how much damage you get when gravity pulls you down a couple of feet to the cold hard ground. I managed to actually "act" and "end" the conflict. I survived that one as well. Later I was sleeping in my bunk, rack or bed and suddenly felt a huge pressure on my forehead. I instinctually woke and jumped down off the top rack and pursued my attacker. He was faster and got away but I survived the encounter and lived.
As a Marine, dangerous life you know and this was not even combat, I woke the next morning after a real bender to find my OD green issue blanket in ashes and a burn whole over my torso. This one was just lucky as LCpl Balthazar, never forget this guy, came by and said a couple of Marines kept setting my rack, bunk or bed on fire and he kept getting up and putting it out. I can only say in this event I survived through the will and effort of another Marine willing to set up to the plate.
My thoughts on these events as I consider those close encounters violent in nature but are not indicative of true violence and the kind of violence that one would live with in their jobs like Rory Miller and would live with in their lives like Marc MacYoung.
I was lucky and proud of it as other more minor incidents over the ten year tour as a Marine taught me that at least on those occasions I was lucky to have acted. I came to realize that often how I acted didn't sit well with me but now that I have at least been academically introduced to what violence and what violent people are really like I thank my lucky stars that I have "avoided" it and live a peaceful life.
Some of what I have learned theoretically and academically I have managed to assimilate but many things will remain theory and academic because I chose to have it this way. After all, I am 58 years young and I do want to get to be an old Marine, an old guy and remain healthy but aware.
Don't mind me, just going over some things and trying to achieve some enlightenment. I want to remind everyone who has been so kind as to register that they read my crap and enjoy it but that often it is part theory, part academia and just a smidgeon of experience.
Thanks for listening, you get to think about crap as you gain in years of life experience. I chose my path and I feel I chose wisely, now for some more fun. If you can't tell I like to write and hope to get good at it some day :-)
Oh, then there was the freeze. As a Marine on twenty-four hour duty I took time to nap in the bunk room. I suddenly woke and looked with my eyes to see a Marine with a large metal student driver sign standing about five feet from me in a poised position to toss it at my head with the long sharper end, like a javalin. I froze solid, couldn't move but I guess when my eyes opened and I looked directly into his he thought better of it, dropped the sign and walked out of the bunk room. Phew, dodged that bullet. I have a feeling my reputation as a Marine along with my total awareness, at least it appeared that way to him I think, he punked out, lucky me. Phew, dodged the bullet. Only because of Rory and others efforts in putting the information out there did I finally realize that I did something normal but then I thought ......
Things that seem simple are often very complex but our minds and our nature wants to put things in nice neat compact and simple packages. The first time I was to read about violence I tried to find simple steps to make it jell in my mind. I could not find any such simple formula to learn about it and that was an eye opener. Violence is very complex.
Even now I am reading Rory Miller's new book, "Force Decisions," only to discover yet once again that things are far more complex and convoluted than I imagined.
I was attacked as a teenager by a drug dealer who outweighed me by about one hundred pounds. I survived but felt I could have done something more. Today I reflect on such incidents and say to myself that for fifteen years of age I did pretty darn good. I lived and suffered only some bumps, bruises, cuts and abrasions - very lucky me.
As a Marine I encountered first an attempt to toss me out a second story building. It may not seem like much but you have to remember how much damage you get when gravity pulls you down a couple of feet to the cold hard ground. I managed to actually "act" and "end" the conflict. I survived that one as well. Later I was sleeping in my bunk, rack or bed and suddenly felt a huge pressure on my forehead. I instinctually woke and jumped down off the top rack and pursued my attacker. He was faster and got away but I survived the encounter and lived.
As a Marine, dangerous life you know and this was not even combat, I woke the next morning after a real bender to find my OD green issue blanket in ashes and a burn whole over my torso. This one was just lucky as LCpl Balthazar, never forget this guy, came by and said a couple of Marines kept setting my rack, bunk or bed on fire and he kept getting up and putting it out. I can only say in this event I survived through the will and effort of another Marine willing to set up to the plate.
My thoughts on these events as I consider those close encounters violent in nature but are not indicative of true violence and the kind of violence that one would live with in their jobs like Rory Miller and would live with in their lives like Marc MacYoung.
I was lucky and proud of it as other more minor incidents over the ten year tour as a Marine taught me that at least on those occasions I was lucky to have acted. I came to realize that often how I acted didn't sit well with me but now that I have at least been academically introduced to what violence and what violent people are really like I thank my lucky stars that I have "avoided" it and live a peaceful life.
Some of what I have learned theoretically and academically I have managed to assimilate but many things will remain theory and academic because I chose to have it this way. After all, I am 58 years young and I do want to get to be an old Marine, an old guy and remain healthy but aware.
Don't mind me, just going over some things and trying to achieve some enlightenment. I want to remind everyone who has been so kind as to register that they read my crap and enjoy it but that often it is part theory, part academia and just a smidgeon of experience.
Thanks for listening, you get to think about crap as you gain in years of life experience. I chose my path and I feel I chose wisely, now for some more fun. If you can't tell I like to write and hope to get good at it some day :-)
Oh, then there was the freeze. As a Marine on twenty-four hour duty I took time to nap in the bunk room. I suddenly woke and looked with my eyes to see a Marine with a large metal student driver sign standing about five feet from me in a poised position to toss it at my head with the long sharper end, like a javalin. I froze solid, couldn't move but I guess when my eyes opened and I looked directly into his he thought better of it, dropped the sign and walked out of the bunk room. Phew, dodged that bullet. I have a feeling my reputation as a Marine along with my total awareness, at least it appeared that way to him I think, he punked out, lucky me. Phew, dodged the bullet. Only because of Rory and others efforts in putting the information out there did I finally realize that I did something normal but then I thought ......
Yin-Yang and 3
I have posted on the frequency and importance of the number 3. In many places, beliefs and customs you find three to appear either surreptitiously or obviously. Then I post on the yin-yang which is often referred to as a symbol of duality. I would also say that this symbol is also representative of the importance given to the number 3 - as in numerology in Chinese culture.
You have yin, you have yang, you have both representing the "one" or the "whole" of the two. Then you have the black side, the white side and then you will find in most renderings a circle surrounding the entire yin-yang, the symbol of the enso, i.e. the zen circle.
The enso surrounding the yin-yang symbol, as a part of the whole, is also representative of "infinity," and "the mirror" or the third jewel of Japanese culture and belief. It is also, by itself, indicative of the void.
So, see, the numerology is represented and representative of all things including the yin-yang. Now you have to ask yourself why is three important to the martial arts such as karate.
Heart, mind and spirit - the unification of the "three" to make a person a whole or wholehearted practitioner leading to other more as to wisdom, serenity and health.
You have yin, you have yang, you have both representing the "one" or the "whole" of the two. Then you have the black side, the white side and then you will find in most renderings a circle surrounding the entire yin-yang, the symbol of the enso, i.e. the zen circle.
The enso surrounding the yin-yang symbol, as a part of the whole, is also representative of "infinity," and "the mirror" or the third jewel of Japanese culture and belief. It is also, by itself, indicative of the void.
So, see, the numerology is represented and representative of all things including the yin-yang. Now you have to ask yourself why is three important to the martial arts such as karate.
Heart, mind and spirit - the unification of the "three" to make a person a whole or wholehearted practitioner leading to other more as to wisdom, serenity and health.
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| Click for larger view, look closely and "see" three. |
Freezing, A Lesson
Today, I found another wonderful blog site. As an introduction I recommend reading this post, "Don't Make a Move, Nah."
Oh, how do I find these "gems," well I would like to say I am a genius with google and the Internet but actually I found it on Rory Miller's Chiron blog.
Oh, how do I find these "gems," well I would like to say I am a genius with google and the Internet but actually I found it on Rory Miller's Chiron blog.
Style Lock
This post inspired by the Chiron blog post "Rolling Dirty" by Rory Miller, read it here.
"Doing a style, blinders and all, can lock you in." - Sgt. Rory Miller, Chiron Blog, Rolling Dirty
I went "doah" when I read this quote by Mr. Miller. I often extol the benefits of learning a style or system first before branching out to become, at least, familiar with other systems of fighting. I still believe this and know that this takes time. We have time, most of us, as we will not experience violence often in our entire lives.
But, I do believe wholeheartedly that if you lock yourself into just one style and believe it will be there for self-protection, self-defense or fights you may encounter some disappointment. This speaks to those things I believe when I preach that remaining dogmatically specifically to one system in its exact, unchangeable, form for some belief system associated with traditions you end up locked in with blinders.
It is my belief that a belief system of this type does exactly what I perceive is the meaning behind this particular quote of Mr. Miller's. I also believe Mr. Miller's belief that a person needs to begin thinking for themselves in lieu of relying on what others think and do also applies.
Let me track back to the "shu-ha-ri" concept. Remaining in a style or system in the "shu" stage for most of us is necessary to get the fundamental principles of the system which should actually translate to any other system in their purest form, i.e. fundamental principles of martial systems. The stage where you must "think" for yourself is the "ha" stage. I like this stage as it should be the stage where you experience a lot of "Ah - HA's." Pun intended ;-)
Then I read at the end or near end this quote by Mr. Miller, "I wouldn't give up my early training in solid fundamentals for any bag of tricks." - Sgt. Rory Miller, Chiron Blog: http://chirontraining.blogspot.com/2012/05/rolling-dirty.html and this also speaks to my last few comments. Your style or system should teach you the fundamental principles or fundamentals and leave all those complex type tricky SD techniques along and think for yourself and find what works for you.
Inspiring post on the Chiron blog, read it for yourself again. (caveat: other than the quotes this is my perception, my view and my opinion - do not assume this is what Mr. Miller means or says or teaches.
"Doing a style, blinders and all, can lock you in." - Sgt. Rory Miller, Chiron Blog, Rolling Dirty
I went "doah" when I read this quote by Mr. Miller. I often extol the benefits of learning a style or system first before branching out to become, at least, familiar with other systems of fighting. I still believe this and know that this takes time. We have time, most of us, as we will not experience violence often in our entire lives.
But, I do believe wholeheartedly that if you lock yourself into just one style and believe it will be there for self-protection, self-defense or fights you may encounter some disappointment. This speaks to those things I believe when I preach that remaining dogmatically specifically to one system in its exact, unchangeable, form for some belief system associated with traditions you end up locked in with blinders.
It is my belief that a belief system of this type does exactly what I perceive is the meaning behind this particular quote of Mr. Miller's. I also believe Mr. Miller's belief that a person needs to begin thinking for themselves in lieu of relying on what others think and do also applies.
Let me track back to the "shu-ha-ri" concept. Remaining in a style or system in the "shu" stage for most of us is necessary to get the fundamental principles of the system which should actually translate to any other system in their purest form, i.e. fundamental principles of martial systems. The stage where you must "think" for yourself is the "ha" stage. I like this stage as it should be the stage where you experience a lot of "Ah - HA's." Pun intended ;-)
Then I read at the end or near end this quote by Mr. Miller, "I wouldn't give up my early training in solid fundamentals for any bag of tricks." - Sgt. Rory Miller, Chiron Blog: http://chirontraining.blogspot.com/2012/05/rolling-dirty.html and this also speaks to my last few comments. Your style or system should teach you the fundamental principles or fundamentals and leave all those complex type tricky SD techniques along and think for yourself and find what works for you.
Inspiring post on the Chiron blog, read it for yourself again. (caveat: other than the quotes this is my perception, my view and my opinion - do not assume this is what Mr. Miller means or says or teaches.
The Key [鍵]: Opens [開く] the Door [戸] to Potential
No, what I am trying to accomplish is to give a esoteric gift to those who read my stuff. The gift is a key. This key is to open the door of each person's potential. It is to open the mind so it will think for itself.
I don't want folks to follow anything I provide here or in practice but rather to assimilate all that I have to offer and then decide on their own as to its validity and to its value to that individual, that person, YOU!
I am not saying that anything I provide is either true or false, fact or fiction, or good or evil but rather information that may be or at least seems to be "different." It is not right or wrong, good or bad, true or false - just different.
The sages of China teach that a cornerstone of any great structure is the knowledge gained in its building, creation and foundation. It has to be the kind that is subject to reflection and change as to the moment, the person and the environment, etc.
I hope all who read this and my output are discovering the key and using it to open their door to their potential.
The Natural Way
Changes are governed by the theory and context taught as yin-yang. This means that change occurs by degrees. The ken-po goku-i teaches us that one must remain true to the universe or nature's laws. When the goku-i expresses how human hearts and human blood circulation are similar to the Heaven and Earth; Sun and Moon this is one of its lessons.
The circulation of the Earth around the sun as well as the moon around the Earth this is always done by degrees. The sun rises, reaches it apex over the Earth, and finally sets at the rhythm and pattern that never truly changes except in minute ways. Night changes to day changes to night as the blood takes nutrients of the color red to the body and takes back waste in the color of blue to rid the body of contaminants, etc. This is the natural way, nature's way and the way of the universe.
In humans we have anger-joy, fear-fortitude, frustration-serenity, etc. The process of change that cannot be forced nor should it be. Yet, we continue to push the envelope by pushing the natural order of things to get somewhere fast, to do things quickly and to get more time. The results are self-evident and the only true path is to follow the natural way of things, the yin-yang of things and the way of the universe/nature.
The circulation of the Earth around the sun as well as the moon around the Earth this is always done by degrees. The sun rises, reaches it apex over the Earth, and finally sets at the rhythm and pattern that never truly changes except in minute ways. Night changes to day changes to night as the blood takes nutrients of the color red to the body and takes back waste in the color of blue to rid the body of contaminants, etc. This is the natural way, nature's way and the way of the universe.
In humans we have anger-joy, fear-fortitude, frustration-serenity, etc. The process of change that cannot be forced nor should it be. Yet, we continue to push the envelope by pushing the natural order of things to get somewhere fast, to do things quickly and to get more time. The results are self-evident and the only true path is to follow the natural way of things, the yin-yang of things and the way of the universe/nature.
Age equals Wisdom, or does it?
Often, in traditional senses, those who are in the Fall and Winter years are considered to have knowledge, wisdom and useful experience. They are considered to have a sense of ethics, an interest in a more traditional culture and the tend to live in the moment without disregard for the entirety of life, i.e. a holistic life.
Today, the new generation, has no readily apparent sense of ethics; no interest in traditional cultures and values. They want things now, instantaneously and it results in eating to fast, playing to fast and only living in the moment for the moments sake and self-gratification.
Those of this nature are coming up on the late summer and into fall years with no real knowledge other than how to make and spend money fast, not real life wisdom to pass down to the youth and no real useful experience that doesn't equate to money to spend.
This sound daunting and depressing if your in your winter age now. You look back and hope your efforts in serving others had positive effects and results. You fervently belief you did good and that those who you mentored are following a similar path but you wonder. Your normal.
It is not to late to continue to strive in deeds and actions to convey to other more youthful individuals the meaning of knowledge, tradition, culture, belief and its resulting wisdom. The efforts you present during your winter years can have a profound effect on those who follow and can even inspire change in those who may not currently see things the way they can be and are.
Age does not necessarily mean one has the wisdom of the ages. The knowledge that takes one to experience useful service can provide for a wisdom of sorts. There are many things that inspire others and it can be either bad, yang, or good, yin or a balanced mix of both as life tends to lean toward.
If you seek out someone who fits the bill and is of service orientation toward passing down to others then see, hear and feel their wisdom first for if they have it you will "sense it." Nature still provides us that instinctual sense for survival so the desire to seek out and find wisdom in all forms is still there - use it wisely.
Today, the new generation, has no readily apparent sense of ethics; no interest in traditional cultures and values. They want things now, instantaneously and it results in eating to fast, playing to fast and only living in the moment for the moments sake and self-gratification.
Those of this nature are coming up on the late summer and into fall years with no real knowledge other than how to make and spend money fast, not real life wisdom to pass down to the youth and no real useful experience that doesn't equate to money to spend.
This sound daunting and depressing if your in your winter age now. You look back and hope your efforts in serving others had positive effects and results. You fervently belief you did good and that those who you mentored are following a similar path but you wonder. Your normal.
It is not to late to continue to strive in deeds and actions to convey to other more youthful individuals the meaning of knowledge, tradition, culture, belief and its resulting wisdom. The efforts you present during your winter years can have a profound effect on those who follow and can even inspire change in those who may not currently see things the way they can be and are.
Age does not necessarily mean one has the wisdom of the ages. The knowledge that takes one to experience useful service can provide for a wisdom of sorts. There are many things that inspire others and it can be either bad, yang, or good, yin or a balanced mix of both as life tends to lean toward.
If you seek out someone who fits the bill and is of service orientation toward passing down to others then see, hear and feel their wisdom first for if they have it you will "sense it." Nature still provides us that instinctual sense for survival so the desire to seek out and find wisdom in all forms is still there - use it wisely.
Breaking Free of Dogma
Shu-ha-ri is about breaking free of the restraints of the traditional original forms of practice. This practice is "shu" and to remain dogmatically adhering to this practice in the name of tradition is restrictive, incomplete and incorrect. Keeping the traditional form in its original practice is necessary to utilize the system for all new practitioners but to require one to remain within "shu" is not productive - it fails to address that the practitioner must "think" for themselves in all conflicts.
It is like the instructor who doesn't allow his student to exceed his ability, capability and proficiency because they feel threatened or feel they may leave the dojo. All fledgling birds must one day fly from the roost and be a bird. They have to fly high in the sky, seek out sustenance and then find a new home, a new dojo of their own to bring about the birth of new fledgling younglings to train, to mentor and to allow the freedom to break free from the bonds and fly high and on their own.
Shu to ha to to become more and then individually reach the level of "ri." Don't just reach for the sky, reach for the stars. Don't just reach for the stars, reach beyond the stars. Be free, fly high and fly far.
It is like the instructor who doesn't allow his student to exceed his ability, capability and proficiency because they feel threatened or feel they may leave the dojo. All fledgling birds must one day fly from the roost and be a bird. They have to fly high in the sky, seek out sustenance and then find a new home, a new dojo of their own to bring about the birth of new fledgling younglings to train, to mentor and to allow the freedom to break free from the bonds and fly high and on their own.
Shu to ha to to become more and then individually reach the level of "ri." Don't just reach for the sky, reach for the stars. Don't just reach for the stars, reach beyond the stars. Be free, fly high and fly far.
Reaching a Stage of Makoto
Grains or cereals are the foundation of Wa (harmony).
Dynamic physical activity, i.e. energy in hara as focal point.
Thinking in a focused manner.
Establishment of order through will, both internal and external environments.
Service to others for unified benefit of social cohesion.
Daily, diligent and continuous, self-reflection toward self-transmutation.
A healthy mind, brain, is imperative toward reaching a state of makoto, truth; reality; sincerity; honesty; integrity; fidelity, etc., to reach "being oneself" through a wholehearted being in the light of the way. What does this mean, read the post on Makoto: http://martialartterms.blogspot.com/2012/04/makoto.html
Here, in this post, we discuss the path to makoto through the practice of "gyo." Lets look at the above atomistically with knowledge that it must be implemented in a holistic "whole" way.
Grains or cereals through out history have been the nourishment that is believed to benefit human conditions more than any other and it is known that until the industrial period the food consumed was based mostly on grains or cereals. The human teeth were designed by nature to grind up and assimilate properly grains and cereals.
The food we eat is converted into those various nutrients that provide nourishment to our very cells along with the energy circulated through both the blood and the energy meridians that fuel the body and mind.
The dynamic activities the best develop the hara are martial arts. The variety and difficulty of martial practices have shown through out the history of the Asian peoples to build the greatest hara.
Right minded thinking with morality and other such contexts provides the mind those thoughts derived from attained knowledge that allows us right thinking for the benefit of the group, tribe and society. Only through this mutual understanding of one another as to cultures, beliefs and perceptions can we achieve the next which is proper order that benefits all.
This leads to "service to others" which in life there is no greater goal of man but to give service to others that benefits the whole. To achieve this level of mental and physical achievement takes the type of open minded self reflection that leads to a willingness to self transmutate.
Bring all this into "one" wholehearted way of living life through a practice such as martial systems achieves this goal. This is how the I Ching and other ancient classics written by the sages guides us toward enlightenment.
Dynamic physical activity, i.e. energy in hara as focal point.
Thinking in a focused manner.
Establishment of order through will, both internal and external environments.
Service to others for unified benefit of social cohesion.
Daily, diligent and continuous, self-reflection toward self-transmutation.
A healthy mind, brain, is imperative toward reaching a state of makoto, truth; reality; sincerity; honesty; integrity; fidelity, etc., to reach "being oneself" through a wholehearted being in the light of the way. What does this mean, read the post on Makoto: http://martialartterms.blogspot.com/2012/04/makoto.html
Here, in this post, we discuss the path to makoto through the practice of "gyo." Lets look at the above atomistically with knowledge that it must be implemented in a holistic "whole" way.
Grains or cereals through out history have been the nourishment that is believed to benefit human conditions more than any other and it is known that until the industrial period the food consumed was based mostly on grains or cereals. The human teeth were designed by nature to grind up and assimilate properly grains and cereals.
The food we eat is converted into those various nutrients that provide nourishment to our very cells along with the energy circulated through both the blood and the energy meridians that fuel the body and mind.
The dynamic activities the best develop the hara are martial arts. The variety and difficulty of martial practices have shown through out the history of the Asian peoples to build the greatest hara.
Right minded thinking with morality and other such contexts provides the mind those thoughts derived from attained knowledge that allows us right thinking for the benefit of the group, tribe and society. Only through this mutual understanding of one another as to cultures, beliefs and perceptions can we achieve the next which is proper order that benefits all.
This leads to "service to others" which in life there is no greater goal of man but to give service to others that benefits the whole. To achieve this level of mental and physical achievement takes the type of open minded self reflection that leads to a willingness to self transmutate.
Bring all this into "one" wholehearted way of living life through a practice such as martial systems achieves this goal. This is how the I Ching and other ancient classics written by the sages guides us toward enlightenment.
Water Flows
Early Chinese thought and philosophy found the depth of human psychology, and quickly realized that many of the seemingly insurmountable problems people fact are of their own making.
When persons encounter obstacles in life they must understand that they are "self-made." The Chinese sages advise one should take advantage of the opportunity to self-reflect, analyze the motives that led to the problems, and attempt to remedy the weakness, self-transmutation.
Often people encountering obstacles find that they are from their own inhibitions, i.e. not having the fortitude to do what they know must be done, even when they know that they have the expertise to get it done.
Self-reflection toward self-transmutation is to recognize your inhibitions/weaknesses, admit they exist and work toward overcoming them.
In the even one hits an institutional wall the sages say to emulate flowing water. Water does not give up and it does not turn back, it builds up gradually until it either flows over the wall, around the wall or through the wall.
It is also wise to gather like-minded folks around you to create a united front that can achieve moving the obstacle and reaching their goals. The I Ching speaks to the five levels or categories of obstacles, and comments on each of them advising one how to "flow like water, etc."
When persons encounter obstacles in life they must understand that they are "self-made." The Chinese sages advise one should take advantage of the opportunity to self-reflect, analyze the motives that led to the problems, and attempt to remedy the weakness, self-transmutation.
Often people encountering obstacles find that they are from their own inhibitions, i.e. not having the fortitude to do what they know must be done, even when they know that they have the expertise to get it done.
Self-reflection toward self-transmutation is to recognize your inhibitions/weaknesses, admit they exist and work toward overcoming them.
In the even one hits an institutional wall the sages say to emulate flowing water. Water does not give up and it does not turn back, it builds up gradually until it either flows over the wall, around the wall or through the wall.
It is also wise to gather like-minded folks around you to create a united front that can achieve moving the obstacle and reaching their goals. The I Ching speaks to the five levels or categories of obstacles, and comments on each of them advising one how to "flow like water, etc."
Assumptions
It is becoming clear to me, at this point in time, that maybe our interpretations of what is karate and what terms and characters given to aspects of our systems may not be as accurate as we had thought. This tells me that we are making a lot of assumptions and not going the distance to find out the facts about how our systems were created, labeled and practiced.
I recommend that if your dojo or your Sensei or my blog postings seem to be authentic, real and accurate to not assume so and dig into the depth of what is said, written and spoken to find the facts and validate and verify their authenticity.
All to often we assume because someone wears a black belt, Kuro Obi, and they teach a system in a dojo that they are authoritative in what they provide you for instruction - not necessarily true.
My Sensei in 79 gave me a ton of information that has since turned out to be inaccurate and a lot of it merely stories or what has become urban legend fodder for the cannons of the one willing to dig deep and look under the wrapping paper.
I recommend that if your dojo or your Sensei or my blog postings seem to be authentic, real and accurate to not assume so and dig into the depth of what is said, written and spoken to find the facts and validate and verify their authenticity.
All to often we assume because someone wears a black belt, Kuro Obi, and they teach a system in a dojo that they are authoritative in what they provide you for instruction - not necessarily true.
My Sensei in 79 gave me a ton of information that has since turned out to be inaccurate and a lot of it merely stories or what has become urban legend fodder for the cannons of the one willing to dig deep and look under the wrapping paper.
Percepting over Visualization
I realized in my studies that I have been expressing "sight mode" terms for the use of visualization or imagery. That does not address the issue of those who use hearing or touch sense mode. Dr. Elgin has introduced me to "percepting" to replace visualization or imagery.
You construct an internal perception of the outcome you are seeking through a vivid perceiving of every step, the entire sequence from start to end, on the way to your goal. General Steps to Follow:
One, select your goal and state it in specific terms. Two, make a list of the steps involved in achieving your goal. Three, now begin percepting by constructing a vivid scenario of each of the steps on the list. Finally fourth, repeat as often as needed.
Use of a more neutral sense perception venue might be a good way to convey many things to many sensory mode's in the dojo, something to track, test and validate on the dojo floor.
You construct an internal perception of the outcome you are seeking through a vivid perceiving of every step, the entire sequence from start to end, on the way to your goal. General Steps to Follow:
One, select your goal and state it in specific terms. Two, make a list of the steps involved in achieving your goal. Three, now begin percepting by constructing a vivid scenario of each of the steps on the list. Finally fourth, repeat as often as needed.
Use of a more neutral sense perception venue might be a good way to convey many things to many sensory mode's in the dojo, something to track, test and validate on the dojo floor.
Lose, then Gain [失得]
It is best to lose first, the gain from that knowledge to gain ground in practice and training. This may sound a bit off but westerners often try for gains first and when they don't achieve those gains they are disappointed thus actually losing with no chance of learning from the loss. I believe reversing this and accepting that we will always lose and gain with losses as a means of learning and improving allowing for more and greater gains for the future.
The losses are those building blocks that create a foundation on which gains are built. The Asian cultures leaned this many hundreds to thousands of years ago and we still seem stuck in the must gain and not lose mentality. Most of what I cherish the most in knowledge and experience comes from the losses I experienced and yet it took the time to reach my winter years to actually realize this as most important. This is why it is a post today and not some twenty plus years ago.
I had to make vast changes to my practice and training because of the mistaken understanding I had to acknowledge and let go due to new knowledge I have gained in the last five to ten years. Isn't is a shame we can't inspire the younger practitioners into realizing this necessary reversal to gain more before the winter years of life?
Yes, loss can be disappointing but the resulting gains will more than make up for the them.
The losses are those building blocks that create a foundation on which gains are built. The Asian cultures leaned this many hundreds to thousands of years ago and we still seem stuck in the must gain and not lose mentality. Most of what I cherish the most in knowledge and experience comes from the losses I experienced and yet it took the time to reach my winter years to actually realize this as most important. This is why it is a post today and not some twenty plus years ago.
I had to make vast changes to my practice and training because of the mistaken understanding I had to acknowledge and let go due to new knowledge I have gained in the last five to ten years. Isn't is a shame we can't inspire the younger practitioners into realizing this necessary reversal to gain more before the winter years of life?
Yes, loss can be disappointing but the resulting gains will more than make up for the them.
Imagery/Visualization
There is a key to the imagery or visualization you use in karate. The next quote from Dr. Maxwell Maltz, M.D. tells you what I allude to in the first sentence.
"Experimental and clinical psychologists have proved beyond a shadow of a doubt that the human nervous system cannot tell the difference between an "actual" experience and an experience "imagined vividly and in detail."
The key to this imagery is "vivid and in detail." Vivid is one producing powerful feelings or strong, clear images in the mind. It is evoking lifelike images within the mind. This goes hand-n-hand with jiko no hanashi no geijutsu or the art of self talk. Both talk and imagery influence the bodies reaction with intensely experienced as if you actually experienced the talk and/or imagery.
Seems pretty simple yet it is most difficult. I feel this is why imagery is used with other realty based training methods to achieve results. There is a book written that may give greater details on how to foster and practice vivid and in detail imagery.
Psycho-Cybernetics by Dr. Maxwell.
"Experimental and clinical psychologists have proved beyond a shadow of a doubt that the human nervous system cannot tell the difference between an "actual" experience and an experience "imagined vividly and in detail."
The key to this imagery is "vivid and in detail." Vivid is one producing powerful feelings or strong, clear images in the mind. It is evoking lifelike images within the mind. This goes hand-n-hand with jiko no hanashi no geijutsu or the art of self talk. Both talk and imagery influence the bodies reaction with intensely experienced as if you actually experienced the talk and/or imagery.
Seems pretty simple yet it is most difficult. I feel this is why imagery is used with other realty based training methods to achieve results. There is a book written that may give greater details on how to foster and practice vivid and in detail imagery.
Psycho-Cybernetics by Dr. Maxwell.
eBook: Ken-po Goku-i Progressing Nicely
Ahhh, the first edit of the book is done. Now it is time for the second run through with additions such as table of contents and bibliography. Then links in the book from the contents table to the actual heading for the chapters and sub-chapters. The second read through is to try and catch grammar, spelling and run on sentences and the like along with making sure what I write/wrote actually makes sense and flows, etc.
I hope to be done in another month or so and then comes my asking for external editorial assistance to see how it comes across to others. Cool process but time-consuming - as it should be.
I hope to be done in another month or so and then comes my asking for external editorial assistance to see how it comes across to others. Cool process but time-consuming - as it should be.
Differences
I often quote things like, culture and beliefs, etc. in my postings. Today I stopped and compiled what I consider the traits that cause a reality gap in communications, i.e. understanding whether it is spoken, written or encountered through actions and deeds. Knowing these "differences" and then learning to compensate and overcome these differences in human interaction is also, I consider, vital knowledge if you wish to truly learn self-defense.
I have seven traits that denote reality gaps in human interactions. One, is the time. Time as in the year one encounters something, i.e. what is encountered and understood in 1883 vs. 2003 is huge. Two, is regarding the culture and ethnic groups you encounter. For instance, in some cultures to caste your eyes down means respect to authority while in another culture and/or ethnic group it may mean the person is lying and being disrespectful to the person. It matters.
Three, is the power relationships the interacting humans perceive. If one human holds an authoritative position over the other it matters as to perceptions, etc. Then there is number four, the perceiving person which encompasses all the factors or traits we are covering here. Five, as to all humans we have to deal with our sensory input, i.e. sight vs. smell vs. sound vs. touch. Not only directly as to physical manifestations but in communications where one speaks, perceives and understands according to a specific sense mode and the emotional state at the time.
Six, is our need to understand that our perceptions of our perceptions are actually real. We often when encountering interactions of humans find that what is perceived vs. what is meant vs. what is factually true differs - sometime greatly. We have to realize that what we perceive may not be real.
Finally, seventh, is our need to take into consideration both our internal and external environments. Remember that this also is influenced greatly by all these traits or factors because when entering an environment that is governed by a set of rules of culture, ethnic, etc. it changes the communications dynamics.
As can be seen here; the time, the culture and ethnic groups, the power relationships, the perceiving person, the sensory input modes, the perceptions of perceptions as to truth and accurate facts, and both the internal and external environments makes things at even the best of times challenging. The purpose here is to get the gray matter flowing and thinking bout this stuff. It is an attempt to get those involved in physical things like martial systems to consider every eventuality before engaging - it seems pretty darn important to me.
I have seven traits that denote reality gaps in human interactions. One, is the time. Time as in the year one encounters something, i.e. what is encountered and understood in 1883 vs. 2003 is huge. Two, is regarding the culture and ethnic groups you encounter. For instance, in some cultures to caste your eyes down means respect to authority while in another culture and/or ethnic group it may mean the person is lying and being disrespectful to the person. It matters.
Three, is the power relationships the interacting humans perceive. If one human holds an authoritative position over the other it matters as to perceptions, etc. Then there is number four, the perceiving person which encompasses all the factors or traits we are covering here. Five, as to all humans we have to deal with our sensory input, i.e. sight vs. smell vs. sound vs. touch. Not only directly as to physical manifestations but in communications where one speaks, perceives and understands according to a specific sense mode and the emotional state at the time.
Six, is our need to understand that our perceptions of our perceptions are actually real. We often when encountering interactions of humans find that what is perceived vs. what is meant vs. what is factually true differs - sometime greatly. We have to realize that what we perceive may not be real.
Finally, seventh, is our need to take into consideration both our internal and external environments. Remember that this also is influenced greatly by all these traits or factors because when entering an environment that is governed by a set of rules of culture, ethnic, etc. it changes the communications dynamics.
As can be seen here; the time, the culture and ethnic groups, the power relationships, the perceiving person, the sensory input modes, the perceptions of perceptions as to truth and accurate facts, and both the internal and external environments makes things at even the best of times challenging. The purpose here is to get the gray matter flowing and thinking bout this stuff. It is an attempt to get those involved in physical things like martial systems to consider every eventuality before engaging - it seems pretty darn important to me.
Looking at Bunkai and Kata - another way to look at it!
I perceive the value in bunkai as fluid and chaotic. The reasons for this is obvious to the fight. I see the kata as a blueprint to what is possible. It is easier to code the data of a fight, combat, strategies and tactics by the creation of a form.
What I mean, the form or patterns of kata are only there to promote learning and encoding of specifics so the mind can achieve a holistic whole depending entirely on the current moment. Memory is a tricking business and the best way to learn, remember and pass down to others is through a memory trick, if you will allow me the use of that inefficient word. Lets call it "memory improvement techniques."
It is a bit like the memory thing used to code in to memory a specific thought, word(s) or events. Do a google search on Mnemonic and using the whole body-mind to remember. By associating things to other things causes the brain to code it, store it and then assign it a "key" so it can be retrieved.
It is this that the kata provides a mnemonic body-mind memory encoding. Therefore, I would see each atomistic technique as unique and alone to be associated with some counter you may need on the fly to stop damage.
It is and has never been means to fight any one or group of attackers but merely a memory tool to pass down combative blueprints that are generic enough to be applied to any and many attack patterns. I don't advocate connecting them as if they were combinations, etc. as that tends to lock a person into one thing for countering another one thing.
It must be used to teach fundamentals and as one encodes they must then remove the patterns and create holistically and wholeheartedly to the moment - fluidly and according to the moment what ever that moment is. Imagery/visualization is all part of this. Taking the pattern of kata and breaking it down and creating instinctive and eclectic application to said visualized attacks on the fly is the next phase.
What I mean, the form or patterns of kata are only there to promote learning and encoding of specifics so the mind can achieve a holistic whole depending entirely on the current moment. Memory is a tricking business and the best way to learn, remember and pass down to others is through a memory trick, if you will allow me the use of that inefficient word. Lets call it "memory improvement techniques."
It is a bit like the memory thing used to code in to memory a specific thought, word(s) or events. Do a google search on Mnemonic and using the whole body-mind to remember. By associating things to other things causes the brain to code it, store it and then assign it a "key" so it can be retrieved.
It is this that the kata provides a mnemonic body-mind memory encoding. Therefore, I would see each atomistic technique as unique and alone to be associated with some counter you may need on the fly to stop damage.
It is and has never been means to fight any one or group of attackers but merely a memory tool to pass down combative blueprints that are generic enough to be applied to any and many attack patterns. I don't advocate connecting them as if they were combinations, etc. as that tends to lock a person into one thing for countering another one thing.
It must be used to teach fundamentals and as one encodes they must then remove the patterns and create holistically and wholeheartedly to the moment - fluidly and according to the moment what ever that moment is. Imagery/visualization is all part of this. Taking the pattern of kata and breaking it down and creating instinctive and eclectic application to said visualized attacks on the fly is the next phase.
SD: The difference between you and him ....
When you get into a street altercation with a criminal you have two sides to consider. Hopefully you have given this extensive thought and consideration before the encounter. The two differences are: One, your a law abiding citizen and are governed by the laws and the morals by which you live. You have to consider all the repercussions of a conflict that is physical. Two, the other guy who is attacking you doesn't really give two shits for the law or the repercussions or he would not have targeted you. He has scoped you out, decided you as a good/easy target to get what he wants and is not restricted by all the baggage you are going to carry into the fray.
You care, the criminal doesn't ..... think about that. Are you willing to take the chances and depending on your answer what strategies and tactics will you give yourself permissions to use? You caring, your morality, your belief system, you .... matter and are both a handicap, as to SD, and a benefit, as to Life. Hard choice.
You care, the criminal doesn't ..... think about that. Are you willing to take the chances and depending on your answer what strategies and tactics will you give yourself permissions to use? You caring, your morality, your belief system, you .... matter and are both a handicap, as to SD, and a benefit, as to Life. Hard choice.
Travelers [旅]
This character/ideogram means "travels; a journey; a tour; a trip." Traveling in this context is not meant to explain the physical journey one takes say from your home to Disneyland or Disney World. It is a more spiritual and intellectual journey that promotes an attitude the prevents a person from staying with one thing for any extended period of time.
It is as if they cannot find roots in any one discipline. They are a bit like the butterfly, flittering and fluttering from one place to another, searching, tasting and testing - unable to make a commitment.
It is expected that young persons will travel for short times to gain knowledge so a decision and commitment can be made. When they reach a mature age it usually goes away.
Some people are travelers throughout their lives. Like nomads traveling constantly with no roots in any one place. Some adults will go through a phase that lasts for a few years or shorter for specific situations.
If you are a traveler take the advice of the ancient Chinese sages, don't make long-term plans or commitments because you will end up moving on anyway, keep a low profile, stay modest in your aims, don't mislead others with promises eventually unkept, remain sensitive to the needs of others and be generous in your assistance to others. Focus on the broader or bigger picture, recognize and acknowledge your own character as to others not travelers, and view your self with dignity and self-confidence.
Martial Travelers are like this, the flitter and flutter from one system to the next never settling long enough to embrace it and set roots. These traveling martial artist tend to search out, taste and test systems using the excuse they are looking for the best of the best when in reality they have a wondering soul that never rests.
There is no wrong in being a Martial Traveler. One must embrace this culture and belief wholeheartedly and then take the advice of the sages and find balance in blending what is learned into one whole individual.
It is as if they cannot find roots in any one discipline. They are a bit like the butterfly, flittering and fluttering from one place to another, searching, tasting and testing - unable to make a commitment.
It is expected that young persons will travel for short times to gain knowledge so a decision and commitment can be made. When they reach a mature age it usually goes away.
Some people are travelers throughout their lives. Like nomads traveling constantly with no roots in any one place. Some adults will go through a phase that lasts for a few years or shorter for specific situations.
If you are a traveler take the advice of the ancient Chinese sages, don't make long-term plans or commitments because you will end up moving on anyway, keep a low profile, stay modest in your aims, don't mislead others with promises eventually unkept, remain sensitive to the needs of others and be generous in your assistance to others. Focus on the broader or bigger picture, recognize and acknowledge your own character as to others not travelers, and view your self with dignity and self-confidence.
Martial Travelers are like this, the flitter and flutter from one system to the next never settling long enough to embrace it and set roots. These traveling martial artist tend to search out, taste and test systems using the excuse they are looking for the best of the best when in reality they have a wondering soul that never rests.
There is no wrong in being a Martial Traveler. One must embrace this culture and belief wholeheartedly and then take the advice of the sages and find balance in blending what is learned into one whole individual.
Balance Act
Recently Sue posted a bit on the "costs of training" that always causes me pause. When ever money comes to the table there are things that occur that sometimes become the controlling foundation vs. the actual teaching and learning. I call this "the balancing act." I can say there are more today than in my early days who have achieved a good balance between the "art vs. income" aspects of martial arts.
When I say "art" I am alluding to the "integrity" of the system being taught. When income becomes the primary focus of a training hall then the integrity is in front of a bulls eye target. It is a dangerous path one travels when money, etc. are involved.
Can one keep the integrity of the system intact and make enough income to support the Sensei, the dojo and the family? I think more today than years ago that this is possible and done by a few I know of and that is really nice. Mostly the dojo, what I and others refer to as the MacDojo, in a commercialized sport position tend to push toward what will make more money and leave integrity somewhere outside the facility doors.
The one's who have the intestinal fortitude to keep the integrity intact while doing what is needed to earn a living deserve "kudo's galore!" They have achieved a true "balance," a true "equilibrium" that most will never achieve unless they have back yard dojo and earn a living at other disciplines.
If you are not a martial artist, a karateka, etc. and wonder how to find a good dojo, then seek out those who fit and balance both integrity with the economic realities of running a training hall and get to practice. It will be worth your effort and expenses.
p.s. i will have to admit at one time anyone who took money for training in karate was a blasphemous demon of money changers. i never earned a dime mentoring karate-ka but then again I had military special services to foot most of the bills today's sensei have to deal with to remain active. there are still ways to do this but today they are fewer and fewer.
When I say "art" I am alluding to the "integrity" of the system being taught. When income becomes the primary focus of a training hall then the integrity is in front of a bulls eye target. It is a dangerous path one travels when money, etc. are involved.
Can one keep the integrity of the system intact and make enough income to support the Sensei, the dojo and the family? I think more today than years ago that this is possible and done by a few I know of and that is really nice. Mostly the dojo, what I and others refer to as the MacDojo, in a commercialized sport position tend to push toward what will make more money and leave integrity somewhere outside the facility doors.
The one's who have the intestinal fortitude to keep the integrity intact while doing what is needed to earn a living deserve "kudo's galore!" They have achieved a true "balance," a true "equilibrium" that most will never achieve unless they have back yard dojo and earn a living at other disciplines.
If you are not a martial artist, a karateka, etc. and wonder how to find a good dojo, then seek out those who fit and balance both integrity with the economic realities of running a training hall and get to practice. It will be worth your effort and expenses.
p.s. i will have to admit at one time anyone who took money for training in karate was a blasphemous demon of money changers. i never earned a dime mentoring karate-ka but then again I had military special services to foot most of the bills today's sensei have to deal with to remain active. there are still ways to do this but today they are fewer and fewer.
Dento or Tradition in Karate - PART III
I have since found only one answer to the question what is the criteria to classify a martial system as traditional on Okinawa. Mr. Lundy Guyton (Sensei: Yon-dan in Isshinryu) reminded me that at the IOTKA site the criteria is provided by Uechi Sensei, i.e. Tsuyoshi Uechi Sensei, and here it is:
Traditional Okinawan Karate-do:
1. Existed for at least fifty years.
2. Maintained its original forms as taught by Tatsuo Shimabuku Sensei, the founder, with no variations.
3. The bow, ritsu-rei, at the beginning and end of kata must conform to the Okinawan traditional manner taught by Shimabuku Tatsuo-san.
In his posting on the web site he states that the only criteria still left to qualify, at the time and date this site was last updated, was the bow used by Tatsuo-san for kata as stated in number 3. I assume since the article I quoted from the CFA magazine stated it was now recognized by the Rengokai as a traditional style the bow has been correctly interpreted.
Now, my question is this, does anyone know how the bow is done now? Is it truly the way Tatsuo-san did it when the style was named? I have asked the IOTKA to let me know if and when they may provide some guidance on performing the bow correctly along with the the second criteria, etc.
p.s. well, that is a lot simpler as to criteria then what I proposed in an earlier posting :-)
Traditional Okinawan Karate-do:
1. Existed for at least fifty years.
2. Maintained its original forms as taught by Tatsuo Shimabuku Sensei, the founder, with no variations.
3. The bow, ritsu-rei, at the beginning and end of kata must conform to the Okinawan traditional manner taught by Shimabuku Tatsuo-san.
In his posting on the web site he states that the only criteria still left to qualify, at the time and date this site was last updated, was the bow used by Tatsuo-san for kata as stated in number 3. I assume since the article I quoted from the CFA magazine stated it was now recognized by the Rengokai as a traditional style the bow has been correctly interpreted.
Now, my question is this, does anyone know how the bow is done now? Is it truly the way Tatsuo-san did it when the style was named? I have asked the IOTKA to let me know if and when they may provide some guidance on performing the bow correctly along with the the second criteria, etc.
p.s. well, that is a lot simpler as to criteria then what I proposed in an earlier posting :-)
100+ Self Defense Techniques
Let me lay some ground work here. Self-defense training "usually" consists of a set of techniques taught to specific attack techniques. Both tend to be specific, i.e. attack: overhand haymaker, counter-attack: step in, upper forearm block, punch to solar plexus, step away. Yes, this is not exactly and technically correct if you do this type of thing but you get the idea.
In a recent post I read the statement was made that one's instructor was an expert in self defense and has over a hundred self-defense techniques he/she teaches and practices. This seems a bit off to me.
I can just imagine that all one hundred techniques are responses to very specific attack techniques. I would ask you this question, do you want to attack the technique? or, do you want to fight the fight?
If an attacker does not follow the rules of the attack-counter attack scenario taught by this instructor what do you do. I am trying to convey that if you are attacked do you want to focus on the incoming technique or would you get more bang if you just focus on being attacked and address that overall scenario?
I am not giving a good description, it is so difficult to write about this stuff. Hopefully, you will just read and say, hey I got to find out more about this stuff. I will try one last thing. If your attacked your response should be appropriate to that attack, not the techniques used in the attack. There is this huge mean bent on damaging you person doing you harm. You want to focus on avoidance, evasion and ending the damage - focus on that, not the techniques cause the guy is not playing by your rules in the dojo or self defense course of 100 self-defense techniques.
Take another look at Mr. Rory Millers video trailer and then find out how to get that kind of training and experience for self-protection/defense, etc.
Now, as to those 100+ self-defense techniques. I find value in them for a fundamental training session for martial artists. I find, like kata bunkai, kata and jiyu-kobo that learning the specifics like this programs the mind but where it dies on the vine is not many take it to the next step.
The next step being an individual thing. You, the individual can practice these techniques and make some decisions. You should feel how the work for you, your body and your natural abilities - natural is a key word here. You should over time feel if one or another feels natural. You know, like it happens without thought and seems to be as natural, somewhat, as walking. These are the ones you pair down to and really practice in a chaotic no hold barred reality based fashion.
Once you get them down to three or four naturally applied to any attack technique and it works using as close to reality based scenarios you may have found those good self-defense tactics - notice I said tactics, not techniques.
Use Rory Miller's "Dracula" defense technique in the trailer. The one where he is in protective gear along with two others gathering around the one guy when the one guy assumes the Dracula posture, drives through the attacker in the gear and leaves the scene. Now, to me, that is one very good self-defense tactic, i.e. tactic being several things to get to safety and not just one specific technique to counter another, etc.
Techniques are to specific, tactics encompass a set of actions necessary to gain safety, stop any damage or possible damage and not suffer the "afters."
In a recent post I read the statement was made that one's instructor was an expert in self defense and has over a hundred self-defense techniques he/she teaches and practices. This seems a bit off to me.
I can just imagine that all one hundred techniques are responses to very specific attack techniques. I would ask you this question, do you want to attack the technique? or, do you want to fight the fight?
If an attacker does not follow the rules of the attack-counter attack scenario taught by this instructor what do you do. I am trying to convey that if you are attacked do you want to focus on the incoming technique or would you get more bang if you just focus on being attacked and address that overall scenario?
I am not giving a good description, it is so difficult to write about this stuff. Hopefully, you will just read and say, hey I got to find out more about this stuff. I will try one last thing. If your attacked your response should be appropriate to that attack, not the techniques used in the attack. There is this huge mean bent on damaging you person doing you harm. You want to focus on avoidance, evasion and ending the damage - focus on that, not the techniques cause the guy is not playing by your rules in the dojo or self defense course of 100 self-defense techniques.
Take another look at Mr. Rory Millers video trailer and then find out how to get that kind of training and experience for self-protection/defense, etc.
Now, as to those 100+ self-defense techniques. I find value in them for a fundamental training session for martial artists. I find, like kata bunkai, kata and jiyu-kobo that learning the specifics like this programs the mind but where it dies on the vine is not many take it to the next step.
The next step being an individual thing. You, the individual can practice these techniques and make some decisions. You should feel how the work for you, your body and your natural abilities - natural is a key word here. You should over time feel if one or another feels natural. You know, like it happens without thought and seems to be as natural, somewhat, as walking. These are the ones you pair down to and really practice in a chaotic no hold barred reality based fashion.
Once you get them down to three or four naturally applied to any attack technique and it works using as close to reality based scenarios you may have found those good self-defense tactics - notice I said tactics, not techniques.
Use Rory Miller's "Dracula" defense technique in the trailer. The one where he is in protective gear along with two others gathering around the one guy when the one guy assumes the Dracula posture, drives through the attacker in the gear and leaves the scene. Now, to me, that is one very good self-defense tactic, i.e. tactic being several things to get to safety and not just one specific technique to counter another, etc.
Techniques are to specific, tactics encompass a set of actions necessary to gain safety, stop any damage or possible damage and not suffer the "afters."
Uncanny Parallels
Studying the culture of China as an addition to understanding the roots to the Japanese and Okinawan cultures it has become apparent to me the uncanny parallels between these three distinctly different yet same cultures and beliefs. I am beginning to understand the connectivity with individual separateness of said cultures.
As I study my mind immediately connects the dots to the Japanese and Okinawan cultures and beliefs beyond the obvious ones through local celebrations, etc. I have also realized that those local celebrations of seasons and holiday like times are also influenced greatly by the "guest syndrome" where what we see is geared toward creating harmony with visiting guests or tourists.
It is an enlightening journey.
As I study my mind immediately connects the dots to the Japanese and Okinawan cultures and beliefs beyond the obvious ones through local celebrations, etc. I have also realized that those local celebrations of seasons and holiday like times are also influenced greatly by the "guest syndrome" where what we see is geared toward creating harmony with visiting guests or tourists.
It is an enlightening journey.
What criteria classifies karate as traditional?
First, its origins must be established as from Okinawa. [Okinawan is the birthplace or cradle of karate therefore the system and/or branch much have direct lineage to an indigenous system of karate.
Second, it must be a system/branch of long-established standing. [This means the system/branch must be a time-honored one with a traditional history that speaks to the culture and beliefs of Okinawan's and specifically regarding its history of its indigenous original system called either "Ti or Toudi."]
Third, it must have been developed and created in accordance with traditional Okinawan methods. [As far as can be determined most of the current systems were created from Ti by adepts who reached the level of "HA, i.e. shuhari system," and are on the verge of reaching the "RI" levels.]
Fourth, it must be derived from an inherited pattern of thought or action. [I can see this as the spiritual connections through the Okinawan belief systems, i.e. Confucianism, Shintoism, Buddhism, Zenism, etc. as derived from ancient Chinese classics to include their classics on martial arts.]
Fifth, it must be a custom: a specific practice of long standing. [what is considered a long standing practice? I would classify this as being a minimum of fifty years of practice as to the customs of the Okinawan's]
Sixth, it must be a system or branch of a system that is a part of the Okinawan culture which is passed from person to person or generation to generation, possibly differing in detail, as is customary per the system of shuhari, from family to family, such as the way the Okinawans celebrate what westerners refer to as holidays.]
Seventh, it must be a living transmission of the message of the founder/originator of the system or branch of a system of martial arts. [not a dogmatic adherence but a reverence and transmission of the systems/branches master to all the decedents that are practitioners of said system/branch of system. This must also honor the system of shuhari with "adherence to SHU to all new practitioners through out time."]
Eighth, it must transmit and practice the set of norms, values and beliefs contained in the culture of the Okinawans and passed down from generation to generation.
Second, it must be a system/branch of long-established standing. [This means the system/branch must be a time-honored one with a traditional history that speaks to the culture and beliefs of Okinawan's and specifically regarding its history of its indigenous original system called either "Ti or Toudi."]
Third, it must have been developed and created in accordance with traditional Okinawan methods. [As far as can be determined most of the current systems were created from Ti by adepts who reached the level of "HA, i.e. shuhari system," and are on the verge of reaching the "RI" levels.]
Fourth, it must be derived from an inherited pattern of thought or action. [I can see this as the spiritual connections through the Okinawan belief systems, i.e. Confucianism, Shintoism, Buddhism, Zenism, etc. as derived from ancient Chinese classics to include their classics on martial arts.]
Fifth, it must be a custom: a specific practice of long standing. [what is considered a long standing practice? I would classify this as being a minimum of fifty years of practice as to the customs of the Okinawan's]
Sixth, it must be a system or branch of a system that is a part of the Okinawan culture which is passed from person to person or generation to generation, possibly differing in detail, as is customary per the system of shuhari, from family to family, such as the way the Okinawans celebrate what westerners refer to as holidays.]
Seventh, it must be a living transmission of the message of the founder/originator of the system or branch of a system of martial arts. [not a dogmatic adherence but a reverence and transmission of the systems/branches master to all the decedents that are practitioners of said system/branch of system. This must also honor the system of shuhari with "adherence to SHU to all new practitioners through out time."]
Eighth, it must transmit and practice the set of norms, values and beliefs contained in the culture of the Okinawans and passed down from generation to generation.
Arbitrary Criteria - Traditional/Classical Martial Arts Classification
Recently I posted on traditional/classical martial arts with specificity toward Okinawan karate. I stated I would contact to authoritative sources who have recently used the terms to describe systems as traditional and/or classical. One was a major authority on Okinawa.
I have not to date received even a reply saying they are looking into the question or even trying to gather data on what is the criteria used to determine if a system or branch of a system is "traditional and/or classical" karate.
Before I provide my opinion on the question and the why no answer I want to say that I can believe that this question may be so low on their priority list they are not going to get to it for a while. It may be that no one has ever asked this question straight out to get an idea, a opinion or an exact list of criteria so it may be something they cannot answer.
I believe each organization, group, tribe, clan, dojo, Sensei and practitioner uses "arbitrary criteria" that comes from their perspective, cultural influences and belief systems to say what is traditional and what is not traditional. I don't expect to get an answer from anyone or any organization that is considered an authority so it will, apparently and for the time being, remain an arbitrary set of criteria dependent solely on who is giving the title out at any particular time.
I suspect that it is also driven by commercialism, profit and politics. I believe no one truly knows what is considered traditional and not. I do believe that one segment of the martial art community can and does define what they understand to be traditional/classical fighting arts and they fall under the heading of "koryu." Although within that community their is a bit of disparity in the definition but overall and fundamentally they know what it takes to be classified in those categories.
Not so in the western martial art community and not so in the Okinawan martial art, karate, communities. It may be such a subject of contention that no one person, group or authoritative body will tackle the question for it would set off a flame war of gargantuan proportions.
So, this question may never receive definitive answers but then again there are in all probability far more important topics that need discussion and validation before this one reaches the top of the queue.
I have not to date received even a reply saying they are looking into the question or even trying to gather data on what is the criteria used to determine if a system or branch of a system is "traditional and/or classical" karate.
Before I provide my opinion on the question and the why no answer I want to say that I can believe that this question may be so low on their priority list they are not going to get to it for a while. It may be that no one has ever asked this question straight out to get an idea, a opinion or an exact list of criteria so it may be something they cannot answer.
I believe each organization, group, tribe, clan, dojo, Sensei and practitioner uses "arbitrary criteria" that comes from their perspective, cultural influences and belief systems to say what is traditional and what is not traditional. I don't expect to get an answer from anyone or any organization that is considered an authority so it will, apparently and for the time being, remain an arbitrary set of criteria dependent solely on who is giving the title out at any particular time.
I suspect that it is also driven by commercialism, profit and politics. I believe no one truly knows what is considered traditional and not. I do believe that one segment of the martial art community can and does define what they understand to be traditional/classical fighting arts and they fall under the heading of "koryu." Although within that community their is a bit of disparity in the definition but overall and fundamentally they know what it takes to be classified in those categories.
Not so in the western martial art community and not so in the Okinawan martial art, karate, communities. It may be such a subject of contention that no one person, group or authoritative body will tackle the question for it would set off a flame war of gargantuan proportions.
So, this question may never receive definitive answers but then again there are in all probability far more important topics that need discussion and validation before this one reaches the top of the queue.
Emotional Danger
I recently posted on the emotions and subjective aspects of conflict. It appears one of our handicaps as humans is the instinctive urge to do something immediately in response to the emotions as a result of some action to reaction. It does not matter whether the emotional reaction is due to violence or to any other conflict, an argument with a subjective verbal attack for instance.
I know that it is an instinctive reaction to make some immediate response when emotions take over from the reality of the substantive problem underlying it all but that is a purpose toward which we as practitioners of martial system strive to achieve - a presence of mind to stop reaction to the emotions and the urges they produce giving time to see the reality, substantive message, and avoid the fight.
Things of nature, the universe, all have their time and place and pushing them does not achieve anything other than mistakes. When your emotions hit you train to remain present in mind and body, allow the emotion (with your mouth shut and body language as neutral as it can be) to pass and then let your mind return to its problem solving state and address the substantive issues under lying the emotions.
Does this make sense?
I know that it is an instinctive reaction to make some immediate response when emotions take over from the reality of the substantive problem underlying it all but that is a purpose toward which we as practitioners of martial system strive to achieve - a presence of mind to stop reaction to the emotions and the urges they produce giving time to see the reality, substantive message, and avoid the fight.
Things of nature, the universe, all have their time and place and pushing them does not achieve anything other than mistakes. When your emotions hit you train to remain present in mind and body, allow the emotion (with your mouth shut and body language as neutral as it can be) to pass and then let your mind return to its problem solving state and address the substantive issues under lying the emotions.
Does this make sense?
Kusanku Story - Urban Legend
It has come to my ears another story about Tatsuo Shimabuku concerning the Kusanku kata. A Sensei has told his students that Tatsuo Shimabuku was lying in bed one night wondering what he could or would do if some one broke in and felt the kusanku kata fit that bill.
If appears the context is that Tatsuo-san may have created the bunkai of the kata to fit this scenario but I have my doubts. I have done a considerable amount of research and like many urban legends of Tatsuo-san it cannot be verified and/or validated from any expert sources. It may well be true but I tend to doubt those things unless verified and validated from an expert reliable source. That can only be found in one or two American sources of which one I am very familiar with as to stories involving Tatsuo Shimabuku-san.
It is very interesting the stories that have been told about the remarkable career of Tatsuo Shimabuku Sensei and Isshinryu. Sometimes I have to wonder to myself how such things get started to begin with and how they are readily believed simply because a Sensei said it was so. My Sensei, who is a friend and mentor, told me some stories that I later found to be untrue but that didn't and does not diminish my respect and friendship with him.
It is a shame we don't question things more even if it seems plausible and it comes from a source considered "expert." I can no longer even count the times I have proven my views and stories as inaccurate to find new and accurate information. Some times is means losing some of the glitz and glory of a good story but it is better to have the truth, at least the truth at the moment of the story, etc.
If appears the context is that Tatsuo-san may have created the bunkai of the kata to fit this scenario but I have my doubts. I have done a considerable amount of research and like many urban legends of Tatsuo-san it cannot be verified and/or validated from any expert sources. It may well be true but I tend to doubt those things unless verified and validated from an expert reliable source. That can only be found in one or two American sources of which one I am very familiar with as to stories involving Tatsuo Shimabuku-san.
It is very interesting the stories that have been told about the remarkable career of Tatsuo Shimabuku Sensei and Isshinryu. Sometimes I have to wonder to myself how such things get started to begin with and how they are readily believed simply because a Sensei said it was so. My Sensei, who is a friend and mentor, told me some stories that I later found to be untrue but that didn't and does not diminish my respect and friendship with him.
It is a shame we don't question things more even if it seems plausible and it comes from a source considered "expert." I can no longer even count the times I have proven my views and stories as inaccurate to find new and accurate information. Some times is means losing some of the glitz and glory of a good story but it is better to have the truth, at least the truth at the moment of the story, etc.
Kung Fu/Gong Fu [功夫] and Shaolin [Shaolin Gong Fu: 少林拳]
Reading more about the culture and beliefs of those who provided us the practice of martial arts I came across an entry with some interesting facts of note. Buddhist priests took up the challenge, often life threatening, to spread and practice their faith. This meant travel despite the dangers encountered along the path. They mandate was to seek out distant lands and establish temples to provide spiritual guidance to the people.
It was this mandate that lead monks in the year A.D. 495 to the high Zong Yue Song Mountains where the often legendary told story of the Shaolin temple was founded and built. Shaolin means "temple of the little forest."
It was to become the source of the legend of the place where kung fu/gong fu was developed and practiced. The term kung fu/gong fu literally means "skilled man."
It is believed that the art of kung fu was originally a philosophy and not a martial art. It was brought to the shaolin temple by a monk named, "Tat Mo." Tat Mo came from India to this place for the goal to teach the people Buddhism.
In the 16th century the Shaolin kung fu made a major revival where the original moves and techniques were consolidate into about 170 basic techniques classified into five groups patterned after the defensive/offensive moves of dragons, leopards, snakes, cranes and tigers.
The power that made kung fu so effective was the discovery by the priests that a concentration of energy of the below beneath or behind the point of contact was to compress it and then releasing the blow with blinding speed. Their secret to the deadly power of their art was thus in the speed of the blow, and the area of the body targeted. A matter of form and speed.
The Chinese say that the real name of thier martial art is Gong fu, not kung fu, and it is in reference to all martial arts. It means "outstanding achievement."
Bibliography:
DeMente, Boye LaFayette. "The Chinese Have a Word for It: The Complete Guide to Chinese Thought and Culture." McGraw Hill Publishing. New York. 1996.
It was this mandate that lead monks in the year A.D. 495 to the high Zong Yue Song Mountains where the often legendary told story of the Shaolin temple was founded and built. Shaolin means "temple of the little forest."
It was to become the source of the legend of the place where kung fu/gong fu was developed and practiced. The term kung fu/gong fu literally means "skilled man."
It is believed that the art of kung fu was originally a philosophy and not a martial art. It was brought to the shaolin temple by a monk named, "Tat Mo." Tat Mo came from India to this place for the goal to teach the people Buddhism.
In the 16th century the Shaolin kung fu made a major revival where the original moves and techniques were consolidate into about 170 basic techniques classified into five groups patterned after the defensive/offensive moves of dragons, leopards, snakes, cranes and tigers.
The power that made kung fu so effective was the discovery by the priests that a concentration of energy of the below beneath or behind the point of contact was to compress it and then releasing the blow with blinding speed. Their secret to the deadly power of their art was thus in the speed of the blow, and the area of the body targeted. A matter of form and speed.
The Chinese say that the real name of thier martial art is Gong fu, not kung fu, and it is in reference to all martial arts. It means "outstanding achievement."
Bibliography:
DeMente, Boye LaFayette. "The Chinese Have a Word for It: The Complete Guide to Chinese Thought and Culture." McGraw Hill Publishing. New York. 1996.
Knowledge is Power
Recent news and other emotional reporting made the article I read by Mr. Rory Miller more important than a normal read would have evoked.
You, the blog members and martial artists, will find it a bit "enlightening" to say the least.
You, the blog members and martial artists, will find it a bit "enlightening" to say the least.
Facing Violence by Rory Miller - NEW STUFF
It is always a pleasure to find "new stuff" from Mr. Rory Miller. I am very happy to pass along, provided you are not already there, the URL's to some new stuff Mr. Miller provides in regards to "facing violence."
The first is the DVD provided by YMAA Publishing.
The second is the new BOOK provided through Amazon.
Add both to your book and DVD libraries. I especially want to point out the statement he makes that if your practice and training do NOT incorporate the "seven elements" of violence then you should be looking to make a change.
The first is the DVD provided by YMAA Publishing.
The second is the new BOOK provided through Amazon.
Add both to your book and DVD libraries. I especially want to point out the statement he makes that if your practice and training do NOT incorporate the "seven elements" of violence then you should be looking to make a change.
Sanchin - A Personal View
Sanchin is sometimes misinterpreted as a "hard" kata but in reality the three battles are fought through self-evaluation by the ebb and flow of both hard and soft. I feel it was a mistake of the newer practitioners through an ego driven prideful need to build a stronger body by using Sanchin as a totally hard, dynamic tensioning on continuous basis through out the kata, form to practice. It is good to attempt this occasionally as shugyo but I feel it was not meant to be done constantly and consistently but rather a mode of hard-dynamic tension and soft-positively relaxed. It is this journey from one extreme to the other that polishes and opens the kata to the self. The goal is balance not physical hardness.
Remember one must become hard at specific moments and for specific reasons and then just as suddenly return to positive relaxation for free flowing movement for to remain at a hard kamae for more than that one moment to apply the power is detrimental to speed and movement to gain advantage for the next, etc.
This is worth contemplating as the next step or phase in training I think.
Remember one must become hard at specific moments and for specific reasons and then just as suddenly return to positive relaxation for free flowing movement for to remain at a hard kamae for more than that one moment to apply the power is detrimental to speed and movement to gain advantage for the next, etc.
This is worth contemplating as the next step or phase in training I think.
Shuri, Naha and Kume????
"Shuri, Naha and Kume: For centuries, Shuri was the political center of the Ryukyu. At the feet of the hill where stood the castle were the villages of Shikina, Matsugawa, Makishi, Tsuboya, Tomari, Kume and Oroku among others. Naha was an island called Ukishima found where the Asato and the Kokuba rivers merged. In 1451, King Sho Kinpuku (1398-1453) ordered some major construction works, among which the “Chokotei path” linking Sogenji (in other words Shuri/Tomari) and Naha. Later Naha would become known as “Naha Yon Machi” (Nishi, Higashi, Wakasa and Izumizaki)." - http://okkb.org/?page_id=1367
Take a look at the video from the Okinawa Traditional Karate Liaison Bureau and then read the footnotes first: http://okkb.org/?page_id=1159 and http://okkb.org/?page_id=1367
I was always under the impression the three main systems that were derived from the indigenous system of fighting on Okinawa, Ti or Te, morphed into the three main villages or cities; Naha, Shuri and Tomari. It would seem that this may need a bit of tweaking. I would be interested to see how others interpret this new view, to westerners anyway, of Okinawan as to traditional karate.
It would appear that there was a village called Tomari but it was incorporated into Naha district, not necessarily the city of Naha, which was comprised of Tomari and two others Kume and Kumoji.
So, my question is this, is it still Tomari-te or is it actually Kume-te? The reason I ask is I believe the impression I got from this short episode of karate is that Kume was a center of many things political therefore could or should or maybe was the actual third city to be influential toward the indigenous fighting art of Okinawa? Is Tomari before Kume and that is why it is the three main systems of karate and later influenced by the Kume Chinese delegates?
Ti or Te or Toudi; to "naha-te, shuri-te and tomari-te?"
Take a look at the video from the Okinawa Traditional Karate Liaison Bureau and then read the footnotes first: http://okkb.org/?page_id=1159 and http://okkb.org/?page_id=1367
I was always under the impression the three main systems that were derived from the indigenous system of fighting on Okinawa, Ti or Te, morphed into the three main villages or cities; Naha, Shuri and Tomari. It would seem that this may need a bit of tweaking. I would be interested to see how others interpret this new view, to westerners anyway, of Okinawan as to traditional karate.
It would appear that there was a village called Tomari but it was incorporated into Naha district, not necessarily the city of Naha, which was comprised of Tomari and two others Kume and Kumoji.
So, my question is this, is it still Tomari-te or is it actually Kume-te? The reason I ask is I believe the impression I got from this short episode of karate is that Kume was a center of many things political therefore could or should or maybe was the actual third city to be influential toward the indigenous fighting art of Okinawa? Is Tomari before Kume and that is why it is the three main systems of karate and later influenced by the Kume Chinese delegates?
Learning Karate Holistically (Theory)
We must start by taking the whole and breaking it down into the many parts. This has been discussed before. Once it has been broken down into its parts then it is incumbent on the individual to follow certain steps to achieve a "working model" so they can then bring all the atomistic aspects back into a whole or holistic aspect for application.
- The first step is to find out if the atomistic aspect is effective or ineffective.
- Second is to create a environment that closely resembles reality and test to see if it remains effective or see if it is ineffective.
- Third they should look at the results and then add them to the repertoire of the systems, the bunkai so to speak.
- Fourth, they then should pass them along to other practitioners and ask those participants go through he same vetting process. They should provide feedback on the methods, make suggestions, and see if they can come to the same conclusions as the originator did - but remember this is for the individual performing the analysis/tests, etc.
- After many trials and tests to add in as much reality based environments, scenario's and individuals the individual can come up with the theory that "it works" and then incorporate that into their training and practice.
This is a simplistic way to explain how I envision a person learning and practicing karate-jutsu-do but I feel it will at least get the old juices of the mind flowing to gain the knowledge sought after in following the way.
Bibliography:
Redmond, Rob. "Steps of the Scientific Method." URL: http://www.24fightingchickens.com/2012/04/07/steps-of-the-scientific-method/ dtd: April 7, 2012
- The first step is to find out if the atomistic aspect is effective or ineffective.
- Second is to create a environment that closely resembles reality and test to see if it remains effective or see if it is ineffective.
- Third they should look at the results and then add them to the repertoire of the systems, the bunkai so to speak.
- Fourth, they then should pass them along to other practitioners and ask those participants go through he same vetting process. They should provide feedback on the methods, make suggestions, and see if they can come to the same conclusions as the originator did - but remember this is for the individual performing the analysis/tests, etc.
- After many trials and tests to add in as much reality based environments, scenario's and individuals the individual can come up with the theory that "it works" and then incorporate that into their training and practice.
This is a simplistic way to explain how I envision a person learning and practicing karate-jutsu-do but I feel it will at least get the old juices of the mind flowing to gain the knowledge sought after in following the way.
Bibliography:
Redmond, Rob. "Steps of the Scientific Method." URL: http://www.24fightingchickens.com/2012/04/07/steps-of-the-scientific-method/ dtd: April 7, 2012
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