Okinawan Fighting Art: Isshin Ryu

Two Aspects of Conflict

2012-02-17T13:22:00.001-08:00

The two aspects are, "emotional and substantive." These two are like the yin-n-yang of conflict and are difficult to separate. The substantive often lead to hostility and the emotional often multiply the substantive issues. Quit a conundrum don't you think?

The components of the emotional aspect of conflict, "anger, distrust, defensiveness, scorn, resentment, fear, and rejection" while the substantive aspects are, "conflicting needs, disagreement over policies and practices, and differing perceptions/conceptions of roles and use of resources."

If you encounter a hostile situation you must deal with the emotional aspects of conflict first. When your feelings run high or get lost in the monkey dance your abilities to resolve things rationally are stunted or lost completely as the hostility/conflict levels escalate.

When emotions are allowed to run rampant, i.e. the monkey is driving the bus, then those adrenaline chemical releases are taking over your mind and body thus leading you by the nose down that hostile and dangerous path that is fighting, doing damage and receiving damage.

Train yourself to recognize when emotions are triggered, take a deep breath and tell yourself that the emotions are to be stuffed back into the hindbrain cage you use to hold the monkey in abeyance while your logical and emotionally controlling brain works to deescalate the conflict and hostile encounter while it is still controllable. No, it is not that simple. It is just a way to get the mind to think in the moment, push the emotions back into the background and achieve a more hostile/conflict freeing state of mind. Study the true complexities of the emotions and hostile/conflict processes then achieve recognition and control - as much as is humanly possible.

Of course, as you might suspect I would state, avoidance is preferred long before emotions and substantive aspects trigger hostility and conflict, right?

Isshinryu no Megami: "Tiger within Headdress"

2012-02-16T14:00:00.000-08:00

An additional and possibly significant symbolic meaning for the tiger that is within the Megami's headdress. Tigers were abundant in China and held high regard by Chinese as indicated by their inclusion in Chinese culture, art and mythology.

The attributes of the tiger were/are, "calm and placid manner at rest," "patience in hunting," and the "fact" they keep their claws sheathed until they actually went for the kill.

Chinese military and martial artists used this set of traits, the tiger itself, as a most worthy model that men should emulate in their daily lives. Martial artists and military strategists who live up to the traits of the tiger are calm, have quiet confidence, wisdom and a benign spirit, and are capable of striking quickly and decisively to overcome and destroy an opponent.

It just might be possible that Shimabuku Tatsuo Sensei meant for us as his students to discover through the study of his culture and beliefs this most positive aspect of one who studies and practices Isshinryu, the wholehearted practice of the one heart system called karate.

What are your thoughts on this possibility?

Why it is important!

2012-02-16T12:45:00.000-08:00

I am proselytizing a good bit about researching and getting the language, terms and characters "correct" in our practice, dojo and training discussions. I do this so as to "get it all right" when I post, discuss or practice/teach about the systems that are martial or budo. I am studying the cultural code words of China right now as a way to further my studies of those cultural beliefs that are Okinawan, Japanese and the mother of all Chinese where I came across three particular cultural code words that would "show" you how it can all get muddied.

诚 - Judging Your Sincerity - Cheng (Chung)
诚 - Personal Loyalty First - Cheng (Chung)
崇 - Revering the Dead - Chong (Chung)

In the first two instances above the characters are the same, the meaning different and now the fest-DE-resistance the spoken words are the same for these two. The third shows how difficult it can get as the character is different from the other two, the meaning is different and the third spoken word sounds the same but is spelled different.

It is just difficult and if we truly wish to gain at least a fundamental understanding of the culture and beliefs of those who came before it is well worth the effort. I can say, for myself, that this journey has been fun, is fun and is enlightening. I have discovered meaning in things I practice(d) that left me wondering and answered once unanswerable questions.

Totally "cool!"

The Technical vs. The Art

2012-02-16T08:12:00.001-08:00

Martial Art tends to be understood as a purely technical endeavor that encompasses sport, defense and fighting. To gain the full benefit of a martial art I believe it requires it be taken to a higher level, "art." Not the art we Westerners may perceive but rather the "art that is that which our Sensei" tend to believe.

In a nutshell one must develop their abilities in a martial art but to take it to that "art" level means one must "polish" the discipline practiced. To learn the way of the martial arts to that level requires a lifelong commitment. Kara-te-gei, if I may venture into the unknown, means to take the art of the empty hand and continue to polish it - meaning self-reflection of training and practice both physical and spiritual to do constant self-improvements that will take it to a sublime level affecting both the system and the practitioners life.

The art is the road, i.e. michi which is also expressed when used as a suffix "do," which is that path toward perfection. Perfection is "selflessness." At least to begin ..... 空手芸 - empty hand art.

The Power of Ki

2012-02-15T09:37:00.001-08:00

Ki no Chikara wo Tsukau (Kee no chee-kah-rah oh T'sue-kow), or "using the Power of Ki." The concept, and use, of ki is ancient in Asia. Several thousand years ago in India and China, men learned through introspection that the blood circulates through the body. [blood circulates like sun and moon?] There is some kind of life-force that permeates the body, can be manipulated by the mind, and reacts to the touch and to the insertion of needles into the pathways of this energy [meridians].

The body is infused with a kind of energy and that this energy can be focused by the mind to alter blood pressure, control pain and do other physical things.

Ki is variously translated as "energy [精]," "spirit [精]," "mind [精][精神（せいしん）/ spirit, mind, soul]" and "cosmic breath." The Japanese and other Asians learned long ago that one can marshal or summon up the power of ki fro a sudden burst of energy by shouting. This should does not have to be kiai itself. It can be any sound, with or without a meaning.

Ki refers to both emotional and spiritual energy. Ki is considered a "cosmic energy," as the animator of life. It was proved over 2,000 year ago, in practices such as acupuncture, that some kind of energy ran throughout the body.

Ki in the Kiai of martial karate can be a slogan, a word, or a nonsensical sound.

Bibliography:
DeMente, Boye LaFayette. "The Japanese Samurai Code: Classic strategies for Success." Tuttle Publishing. Vermont. 2004.

MORE .....

Haragei refers to the art of exuding energy, called ki (kee), from the hara (hah-rah) - the solar plexus in English terms - the large network of sympathetic nerves and ganglia located in the peritoneal cavity behind the stomach, and branching out from there. Matsumoto Sensei defines haragei as the verbal and physical actions one employs to influence others by the potency of rich experience and boldness, and dealing with people and situations through ritual formalities. He also defines it as "emotional communication" - which aptly describes virtually all verbal and non-verbal exchanges between the Japanese.

MORE .....

Ki is a cosmic energy the Japanese, as well as other Asian cultures, believe to be the animator of life. They, to their thinking and belief system, proved its existence some 2,000 years ago in such practices as acupuncture and in martial arts. They believe, as I do, that there is an energy that runs through our bodies.

Ki is a cosmic energy and sometimes infers the mind, spirit or cosmic breath. Ki is an intricate part of Aikido and the Japanese today have incorporated it as the shout, called kiai, as well into their business model.

Culture and Self-Defense

2012-02-15T09:06:00.001-08:00

This is a short one. I have posted a good deal on the study of the culture's that have a history to the martial arts and I promoted its importance. This brief post is to connect it to my practice of karate and self-defense. As always "avoidance" is the best tactic and strategy in any civil hostile encounter. Where culture comes in is knowing or trying to understand the culture of the antagonist you encounter.

Knowing the culture and belief system, at least fundamentally, is a good idea as it provides you the tools necessary to deescalate and avoid conflict should an encounter turn toward hostility. Knowing what to say and what not to say; knowing what to look for and what to avoid; knowing if the antagonist is a member of a group and what that group culture is and all of it is important.

To gain insight into discovering the culture of the environment and the people of said environment will go a long way to teach you how to not make mistakes that could result in a "beat down" or worse. This exercise in finding and understanding the culture and beliefs of those before you in martial arts is just a way to discover how you can reach out and discover the culture and beliefs of your environment, all of them.

Your environment starts at home; it goes to other family members; it goes to the neighbors around your home; it goes with the environments that you pass through to go to work, the store, the movies, out to dinner, etc. It helps in self-evaluation toward the need of self-defense and all its many facets.

On the right you will find links to "no nonsense self-defense" and then you can read the many books on violence listed on my library blog. They are by professionals, the experts, and will give you the complete picture.

As to the culture and beliefs I have posted on as to Asia, well understanding that opens the door to understand the why of our systems.

Learn the Culture

2012-02-14T09:36:00.001-08:00

Often spoken when Isshinryu practitioners refer to some of the thoughts and quotes attributed to Shimabuku Tatsuo-san. Shimabuku Sensei, Senior and not his son, often mentioned the importance in learning the culture and beliefs of Okinawa. In that light Westerners immediately and mistakenly thought that the arts and crafts along with holiday celebrations, etc. were and are learning the culture of Okinawa and Okinawans.

In reality the arts and crafts "reflect" culture but do not create it and do not transmit it. It is said that you can view, collect and study the arts and crafts, etc. of a culture, i.e. similar to participating in those celebrations as well as practice the art of karate, etc., all your life and you will NOT become FULLY conversant with the cultures that crated them. It just ain't possible.

You can get a fundamental understanding of said culture but in order to actually know the culture you have to have been born to it and lived it as a part of your life. Even then, depending on the peoples whose culture you seek, it may only get you part way there for to be a part of that culture you must be that people, not just a visitor or guest.

It is still a good idea to try and learn as much as you can to be able to at least fundamentally understand a culture if you practice one of that culture's arts, i.e. karate-jutsu-do. It does mean you have to go beyond simply observing and even participating in the arts and crafts of that culture, the celebrations of that culture and the systems of belief for that culture. In my limited and fundamental understandings of the cultures that drive my practice and training I would say that not taking the effort to at least gain a fundamental state of understanding is like trying to create fire by clapping your hands and stomping your feet, it ain't going to create the fire - period.

My efforts at the Autumn stage of life is to gain an understanding by the study of the cultures that led to karate-jutsu-do which is Okinawa, Japan and then China. They are all interconnected and influential to that end. In addition when the time comes I would also add in the culture of India.

What could be a greater path toward understanding a culture is one posed by the author Mr. Boye Lafayette DeMente through the cultural code word approach. I can say that his books on both Japanese and Chinese cultural code words I have discovered a greater understanding of the many aspects underlying the art of karate-jutsu-do, which includes all Asian Martial Arts as well, and that of the cultures that drive the arts and crafts of Okinawa, Japan and China.

DeMente Sensei states in his book, "Language are, in fact, the repository as well as the transmitter of cultures. Languages contain the essence, the tone, the flavor, and the spirit of cultures, and serve as doorways to understanding them." Part I, page 23 of "The Chinese Mind." by Boye Lafayette DeMente.

As I study this and his cultural code word writings I also find that the characters of the language, i.e. kanji/kana of Japan as derived from the Chinese writing characters is a support or foundation of this same thought. In China there are many dialects and the one binding force that allows all of them to communicate effectively is the Chinese characters which transcend those dialects that are translated in spoken word by varying tones, etc. This is a common dominator in the Japanese language tone and quality whereby clarity is achieved by the kanji/kana.

In closing, I am absolutely amazed at the similarities between Japan and China as to language and the ideographs used in writing. As I read the cultural code words, etc. of both I was struck repeatedly with the similarities of the two cultures. Shimabuku Tatsuo-san's treatise to learn about the culture and beliefs takes new meaning for me as I continue to study.

Bibliography:
DeMente, Boye LaFayette. "The Chinese Mind: Understanding Traditional Chinese Beliefs and Their Influence on Contemporary Culture." Tuttle Publishing. Rutland, Vermont. 2009.

DeMente, Boye LaFayette. "The Chinese Have a Word for It: The Complete Guide to Chinese Thought and Culture." McGraw Hill Publishing. New York. 1996.

Sempai to Senpai

2012-02-13T11:15:00.000-08:00

FYI: The posts are too numerous to make individual changes to correct the spelling of senior or "senpai." I have spelt it wrong, i.e. Sempai, and thus want you all to know that I know it is and tell you future posts will have the correct spelling, "Senpai."

Thanks!

Junior - Kohai - 後輩 : 後輩（こうはい） / one's junior, underclassmen
Senior - Senpai - 先輩 : 先輩（せんぱい） / one's senior

Truth and Consequences

2012-02-13T08:20:00.001-08:00

It was said to me that a particular statement directed to me was the "truth." I got and get the impression the person feels that the truth is always necessary in all situations, I disagree. I tend to try, notice I said try, to speak the truth when it meets the following three criteria: one, is it kind? two, is it true? and three, is it necessary?

I once asked this person if they thought what they said was kind, true and necessary and the response was an emphatic "yes." I disagree and here is why.

First, this person was assuming that the statement was kind, true and necessary - to them. They fail and failed to project those questions as if they were the other person. Miller's law states one should assume what is said is true and try to find out what it is true of and in this case are the words/statements kind - to me, true - to me and necessary, to me?

First, the statements that are true/truth are not always kind. In most societies it is acceptable to sometimes not speak truth. I don't mean lie but rather not say anything at all. Sometimes it is more kind and necessary to say nothing rather than put out the truth because you feel it necessary even if not kind or true, for the other person.

Our thoughts are ours and our truth is ours and that truth may not be the thoughts or truth of another human being. It does not mean one is lying on either end but rather one person is "different" than another. Often the misunderstandings that occur are not due to truth but rather the perception of truth for that individual according to their culture and beliefs.

When speaking to others it is best sometimes, actually all the time, to take a moment of silence, interval, void to consider what it is your saying and how it applies to the other person, It is kind, for them? Even if there is a slight chance it is often wise to not say it. How it applies to the other person, is it true? Sometimes what is true is also a kindness but that can be difficult to determine so go cautious here and go to the third question that applies to the other person, is it necessary? If there is a shadow of doubt to the first, second or both first and second then the third is the critical question. In my recent experiences utilizing this mode of communication I find most times it is NOT NECESSARY to make the statement to the other person.

The caveat here is if the other person is "seeking your advice." When this occurs it is often best to circumvent the knee jerk answers you might give and instead simply "reflect what the other person is saying" to achieve a greater understanding of what is in their mind. This techniques often results in a better connection, your listening not judging, and the other person most often discovers the answer for themselves. If this sounds familiar good.

Truth is truth and is not contestable. Truth is taken and given individually. How it is taken or accepted is sometimes the line that is crossed into conflict. Most conflict, I can say on my end all of my conflict comes by words first, come from a lack of empathy and reflective/active listening. Often the best tactic to avoidance is to control the words that come from your mouth.

The Japanese often, mostly, use ma to achieve a void that is almost always pregnant with meaning in their culture to actually achieve a greater understanding before they speak, if at all, and before they act, smart way. We cannot achieve their cultural system but we can learn to "stop-listen reflectively-implement millers law-speak only those words that are kind, true and necessary if at all. Silence is the tactic of great karate-ka in a potential conflict. To remain silent takes a great deal of discipline. To reflectively listen to another who is being driven by the monkey brain also takes great discipline. All of this is to avoid physical interactions that result in damage of all kinds and at all levels.

Truth is not always kind or necessary even if true, for you.

Postscript: the person I used here said something unkind and unnecessary. It also was not true, for me. I felt it was a projection to manipulate in order to get something they wanted. I was immediately reminded of a conversation at a previous time where this same person wanted to tell a friend some truth but said it would be unkind to do so and would irreparably damage the friendship. I was ready to speak this truth to this person but in a similar sense it was true and I felt necessary but it was not kind at all and would have hurt very much so I went the different path and remained silent. I believe if I had gone forward it would have achieved the result I wanted and I would have hurt them unnecessarily which would have driven a barrier between our relations and that is not necessary at all. It is such a difficult thing, the most difficult and yet we don't have training for it, too bad.

Circular Culture - addendum

2012-02-08T14:19:00.000-08:00

Patrick Parker pointed out a mistake on my part, i.e. Aikido being circular so for clarity go here to read a post on the subject.

Circular Culture

2012-02-08T09:09:00.000-08:00

Yin-n-Yang, the symbol is surrounded by a circle. The circle has a few symbolic meanings but one I found to be most connected to jutsu-do is its symbolic representation of a circular path, hara of haragei is of a circular quality. Westerners look at the yin-n-yang in a linear fashion as if a line were drawn from the extreme negative to the extreme positive.

The circle of the symbol, yin-n-yang, represents a circular quality and if you observe it closely all of the symbol is circular in nature where the extreme yin to extreme yang resides on or within that circle which is in constant movement, changing all the time, and results in the movement of the extremes out of that place to various levels of both poles until they reach a balance point and then shift into their opposites. This is the symbolic meaning of the tadpoles and the seeds represented in the center of those tadpoles rotating and changing with each moment, always in movement, always.

Western thought and thinking tries hard to control and classify our practice and training in a linear fashion, a left brain activity while the Japanese and other Asian cultures tend to practice and train in a circular quality, superior. Think of the fundamentals of aikido. [correction or more accurately it involves complex linear motion that may seem circular, but you get my point I hope]

Observe kumite in karate here in the Western hemisphere, it tends to be on a straight line forward and backward. You will observe on occasion one actually moving off that line in a circular move which in a lot of cases, if that person's line is longer, results in not losing for that person. Linear mental activity tends to lock humans in a linear mode that hinders finding a balance that is of nature, circular.

The sun and moon in the gokui inference to the circulation of the blood which is a hint to the bodies energy all travel in a circular fashion. This is an important distinction of that part of the gokui as to the lesson, the teachings of Shimabuku Tatsuo-san as taught by the ancient classics. This is an important distinction and has been a cultural belief that has lasted for thousands of years.

Take a look at the "magic tea room" post on my gokui blog. The graphic I use if you look closely to the center point where the "5" resides is actually the center of the tatami mats that surround it forming a circular quality that is symbolic of yin-n-yang.

Our whole existence as human beings is circular, i.e. birth, growth, aging and death, whereby life itself is circular taking life into and out of existence, that existence we perceive in human form that has a body, mind and spirit connection to nature, the Universe. We are all the same as Heaven and Earth as representative of said Universe.

If we stop "fighting" nature and allow ourselves to enter into the circular path we will find that many aspects that allude our training and learning will suddenly open up to us and help us achieve - enlightenment (which contains proficiency, etc.)

p.s. a thought for those accepting to the circular quality might also be that the yin-n-yang symbol moves only in one direction. This is a symbol and not restricted to the picture but rather should be thought of more like a "sphere" that rotates much like a gyroscope, in all directions and in all dimensions. The rotations go one direction, another in reverse but also in varying floating more chaos like unpredictable directions which is just like life - unpredictable.

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"Ma (Mah)"

2012-02-07T08:02:00.000-08:00

Ma, a blank time in space; empty spaces; periods of time when everything stops. It is filled with meaning that is determined by the situation, the moment. It is that interval that allows one to define and understand real intentions of the other party through "feeling the climate created by the words."

In a karate-jutsu sense the word "ma" is used in "ma-ai." Ma-ai (mah-eye) in the jutsu sense is distancing; the distance/time that separates two opponents, allowing them to judge the overall timing and distance necessary for each to carry out there intentions; The distance when engagement commences; as the ma-ai is shortened to courage and skill increases.

Ma-ai as is "Ma" is that which must be taught, trained and practiced until it becomes an integral, instinctive, part of the arsenal enacted in a time of crises. Ma itself is that which the samurai of the feudal era in Japan culled from the practice of Zen Buddhism. Ma as to empty silence for the samurai came from the training that to remain silent was better than speaking. Silence was considered far more powerful than words for it too gave moments for parties to define and understand real intentions. The practice of silence was called "mokusatsu (moh-kuu-sot-sue), which is translated as "killing with silence."

Sometimes ma-ai is used in the context that whomever controls the distance controls the fight. It is that distance that one optimizes in their favor to conquer the attacker. It reminds me of line from the fundamentals of martial systems, "lengthening the line." Both allude to the control of distance where one is actual space, distance or interval between your physical presence and that of your attacker. The other is that space, distance or interval lengthened as to your skills and proficiency in direct relation to the person who attacks you.

If you also take into consideration other factors such as the size of each person as it might relate to my ma-ai being different from an attacker who may be shorter, taller, etc. which also relates to the length and distance one can cover with their legs and arms to reach a vital point, etc. Even if both of us is at the constant distance of one foot or three feet or six feet those differences provide some differences in regards to ma-ai which we must control to effectively deploy our arsenal, our hands, feet, etc.

I would also add that ma-ai is that distance between conversation, argument and blows. The way one uses silence, a lack of words, can achieve greater avoidance than opening the mouth and allowing the words, often guided by the monkey, to achieve deflection or aggression and blows. If my lack of words and my body language through silence allows an aggressor the same interval, space and time to let of steam it could result in deescalation, deflation and a peaceful, relatively, resolution to a hot situation.

Lets not forget two more factors in ma-ai, timing and speed, those things that either shorten or lengthen your line thus changing the dynamics of your ma-ai. This also can relate to the explanation of the fundamental principles of martial system, i.e. economic motion whereby your tension and other mechanics of the body and mind determine the speed and your timing. Silence, ma, or the empty space relates to the condition of the mind. Is it fogged up and restricted by thoughts, thoughts of "am I going to die now" or "can I really beat this guy" and thereby causing stress resulting in muscular tension and slower speed of hands and feet along with a slow and sluggish mind.

Can one find space, ma, in the defenses of the opponent? Can the opponent find space in mine and how can either one be exploited which changes similar to the intervals, spaces and emptiness one considers as to physical distancing, etc.?

I find that in most instances when someone attempts to explain ma or ma-ai they tend to be stuck on that distance between them and the opponent. They tend to make assumptions the drive defense and counter offense. When it does not work sometimes they also assume it is that something other than what is truly behind the missed opportunity and that is training and practice to know, understand and apply all these different principles as well as the other principles that support and change the ones in this post, ma (Mah) and ma-ai (Mah-ah-ee).

p.s. reading an article on ma-ai I finally came to realize the true value of kobudo. The various weaponry with the varying lengths allow one to switch between various ma-ai as dictated by the weapon and its length when coupled/added to the more static ma-ai dictated by the individual body types and sizes. The big issue here is safely drilling with another person while utilizing those various weapons. Interesting to say the least and enlightening.

p.s.s. then again, in most self-protective situations the ma-ai is in your face, smell the bad breath and body oder, distance that weapons just won't help you with judging ma-ai ..... then again, it is still good, solid training.

Honor

2012-02-07T07:51:00.000-08:00

Mr. John Vesia, a Sensei who resides, teaches and blogs from Long Island New York, wrote a post on "Fighting Words ..... " which you may want to read first hand here: http://www.martialviews.com/

He, rightly so, provides a story to show how "honor" has and still does get us, the male species, into heaps of trouble. I really liked his post today and it got me to thinking about "honor." What is it and why does this most important traits we males tend to fight over, go to war over and often die for? Do we truly know and understand what honor is and do we know when it became such an important aspect of human interaction - mostly male because few females get into a conflict over something that cannot be touched, felt or traded for anything of value.

Is it possible that we allow our monkey brains attach some perceived value on this word "honor" and if so who and what validates the meaning behind honor? Is this some carried over knights of the round table honor that has been built up into something it was never meant to be through the "urban legends, stories and fables" passed down and exaggerated over time?

How many lives have been lost over some perceived slight to one's honor? My recent studies on the Bushido and samurai connections toward the traditional martial arts through their culture and beliefs brings about the question, what is honor in the martial arts? Is it accurate or is it subverted depending on the who and the why of its conveyance through martial practices and training?

Maybe today's martial karate-ka is subject to influences that are unrealistic due to television, movies and other "stories" both presented as non-fictional and sometimes fictional. Once you get an answer to a question you end up with about a dozen more questions all requiring answers to achieve some semblance of truth and understanding that is reasonable and prudent in their application to a life that interacts with others in life.

Honor: Respect and esteem are tied to the meaning of honor which seems to be tied to that persons perceptions, cultural influences and overall belief systems that are both personal and driven by the requirements of the group, tribe and societal needs for survival. Honor is achieved by a person or thing whereby it is a credit earned from the same group, tribe and society driven by the requirements of their culture and beliefs. Honor is a privilege also bestowed in the same way.

One who has "honor" tends to be held is an exalted position in regards to others. This seems hierarchical in a sense as one who is in receipt of honor by others is thus in a higher and stronger position. This can and does promote jealousy, resentment and envy of the one in the honorable position that can either promote a desire to do better to reach that level or promote a desire to bring the one in a place of honor down of the pedestal ..... a double edged sword.

Honor can also be that something conferred upon a person as a distinction such as the "medal of honor" for bravery above and beyond or similar to a world achievement of honor such as "Gandhi Peace Prize or the International Peace Prize."

Honor is also "honor with regard to great respect." It is tied to "privilege" which in of itself causes a disturbance in the balance of interpersonal and group relations, i.e Jealousy, contempt and envy.

The one that I suspect leads to a good deal of conflict today is honor as it is tied to "respect" where one is shown respect or is required to display respect towards someone or something. It is that state of being honored where a group honor's another for some reason, act or perceived requirement.

It can be tied to a quality of being honorable but the requirements toward what is honorable is a bit muddy. A person of honor is also subject to the group, tribe and society with its culture and beliefs. Who says what makes an honorable person and is that set of requirements of an honorable nature.

The samurai code of honor which is tied to the bushido, the way of the warrior, is also filled with both acts of honor and acts of dishonorable actions. If you take the opportunity to dig deep you find that both sides of the coin of good and bad are filled by the Bushido that is part and parcel of the samurai culture. The wonderful thing of this code is that it still lives in the Japanese culture and it has some wonderful traits that fit all cultures across the world but also has some less than stellar traits that even the Japanese would and should consider losing.

Which to keep and which to lose is another question and only those who adapt the code can determine which is of value and which is not. Maybe honor is service to others without expectations.

In closing I don't come to any conclusions as to what honor is but would like to say for martial karate honor is that trait that allows the practitioner to achieve a level of enlightenment that promotes peace and non-conflict interactions with all peoples and the details of that can determine what it takes to have and hold "honor."

p.s. Oh, by the way, a fight may begin under the heading of "honor" but the actual tactics used will have nothing to do with honor or right or "FAIR." In that light the fight has nothing to do with honor either, it is simply monkey brain stupidity driving you into a "mess."

Kata-Kumite Connection

2012-02-06T15:50:00.000-08:00

Sensei Patrick Parker in a blog post on Mokuren Dojo blog gives a short, terse and succinct explanation on how kata and kumite connect. It is best to read his post but what I got out of it was the following.

Kata is the blueprint. It provides us guidance to explore and make work the many techniques within each one. It provides us a basic shape of what we will create as we progress in karate with its application. It is how we learned to print letters which is an apropos example since writing in Asia, i.e. kanji/kana, is one of the few arts that inspired the art of kata in all things Japanese. I liked Parker-san's examples of writing, coloring and staying within the lines analogy.

Kumite in reality is taking kata techniques or bunkai and as Parker-san says, deviating from the structure that is the kata. Kata structure is necessary to transfer knowledge in a form that is readily understood so it can be morphed into actual "fighting technique," or deviation from kata structure.

Kumite is an "engagement" form of hopefully "reality based physical interactions to avoid extreme damage and to protect and preserve life." In the beginning you know who is uke and tori but where it must go on the path of the empty hand is into a realm few actually go. The realm of where you never know who is uke or who is tori or which form the attack will take and what technique or techniques will be required to engage with out losing, mostly, karate form - loose form that remains within the adrenaline influenced fight.

If this sounds overly complex it is but this is what my personal perception of Parker-san's blog post on Kata and Randori. I just adjusted it a might to fit my belief as to karate training and application assuming my readers will remember all the things that involve real life fights, attacks and predatory blitzes.

My thanks to Patrick Parker of the Mokuren Dojo blog for his expert, concise and succinct explanation of a most difficult topic - kata and kumite (kata and randori for Judo and Aikido :-)

Patrick Parker of the Mokuren Dojo states, "The purpose of randori is for both partners to gain experience in giving and taking various techniques outside of the constraints of kata." In martial karate it can also be said, "The purpose of kumite is for both partners to gain experience in giving and taking various techniques outside of the constraints of kata." Once we take the competitiveness out of the equation it comes to surprise many just how much more they learn. What they learn is far more valuable than the ability to say, "I won that match!"

and Parkers-san writes, one of my instructors used to say, "Randori (Kumite) is not a matter of winning and losing. In randori (Kumite) there are those who win, and there are those who learn." Often, they are not the same person. Sometimes it is your turn to be the "winner" and sometimes it is your time to be the "learner."

Let my put it this way, "Yugoka (yuu-go-kah) or "fusion of ideas and techniques." Kata and kumite should be a fusing of practices that does not simply mix them but rather combines the two not changing their individual nature but rather fused them into something new, new to each individual who uses this method to fuse their practice into "one" complete martial system of karate-jutsu-do." [p.s. I took some liberties with the defining of yugoka :-), the yugoka principle is actually based on a "holistic" thinking process.]

Posing -n- Brawling

2012-02-06T09:33:00.000-08:00

In the beginning when two competitors faced off they would assume a stance to begin. This was how they all started, strike a pose and wait for the go signal. Once the go was given then all semblance of karate went out the window. The only way you knew it was a karate match was the use of the kicks and the white karate uniforms. The two combatants would do one of two things. They would charge in like a set of bulls, picture the bull fights of Okinawa, and pound at each other until someone called a point or they would posture and pose and move around waiting for the opportunity to bull it in and get the point.

Sometimes you would get the bouncy-bouncy thing. Regardless, the pose was the way a person could say they do karate and fight with karate but karate techniques mostly went the way of the doo-doo bird once the action began. What gives? In my humble opinion it came down to "got to get to the good stuff fast or I get bored or feel impatient and wanna quit syndrome."

I was lucky. My Sensei felt it important to actually utilize karate techniques. You know, the ones in the basic waza and from the kata. He made sure you knew the fundamentals and a fundamental level then at least one good solid kata BEFORE letting anyone attempt any sparring at all. When you began sparring it was one step, three step, etc. using a variety of techniques as a pace that allowed you to see, feel and do the technique in some semblance of karate form. Throwing someone barely in karate in the mix of a sparring thing was counter productive in his mind if your intent was to learn karate and therefore karate techniques.

Remember, once you get into a real fight with all the adrenaline effects if you have not practiced karate you won't be using karate even in a sloppy adrenaline pumped state fight because your mind and body will be using what is instinctive and since you didn't do karate it will pick up on what it feels is best and in all likelihood that will be the "freeze."

Don't take my word for it, go and ask those with combat experience, those who actually work in a "profession" that takes them in harm's way and those who actually teach traditional karate.

It comes down to this, you wanna learn real karate then you have to take the time, effort and spirit necessary to go the distance. The distance that is boring, monotonous and repetitive in nature. Drills, drills, drills; practice, practice, practice and then do it over-n-over-n-over-n-over again.

Dojo Size - It Matters

2012-02-03T13:26:00.000-08:00

Go-nin Gumi (Go-neen Guu-me) 五人組: is the team or team-size group that has origins over 2,000 years in the Japanese history whereby they found the optimum number for "getting the most out of a group" effort is a five person group. It is now an institutionalized team-size to govern creativity in Japanese companies.

It has been shown in Japan and in other parts of the world that beyond five the returns diminish exponentially. The size of a dojo does matter but don't restrict that thought to just five members. Look at it as five practitioner ratio to "one Sensei." If you have fifty members all training at the exact same time then you must have "ten (10)" Sensei where each has strict and complete autonomy for those five practitioners from beginning to the level where they can achieve progress on their own with intermittent guidance from the Sensei.

Ever wonder why education suffers so? Class size ratio's are all askew where one teacher, Sensei, has to guide anywhere from fifteen to thirty or more students. Diminishing returns.

It is no wonder commercial dojo not properly run and controlled roll out black belts that are subject to question and doubt. They may not know it but that is there and is perceived by martial karate-ka.

In closing, even if you have the proper ratio are the Sensei able to "right teach?" Read this one: The Three Exercises [ ]

A Training Tool for Martial Karate: Penmanship

2012-02-03T13:02:00.000-08:00

Kanji, or Chinese characters, were originally created as "drawing" of those things that they would represent. They began in China several thousand years ago, introduced to Korea and finally entered into Japan where they became an art form called "the way of writing" or Shodo (Show-doh).

Shodo became important to the culture because it became associated with morality and spoke to the education level of the person performing or writing kanji. The writing of kanji became a fundamental part of the samurai training because of its being introduced and influenced by the practice of Buddhism. The writings of Buddhism was written in kanji and due to the importance of Buddhism influences on samurai culture it became what it was for the samurai.

The skills required to learn, the then over 50,000 characters, which had to be written in a prescribed order of up to twenty-five or more lines or strokes per character which can be done only through memorization so it can be readable and have artistic merit resulted in a high level of discipline, penmanship, etc. which influenced character and on the approach to life itself. It became a vehicle for all Japanese to develop the ability to create attractive designs and developed a high degree of hand-and-eye coordination when dealing with things small and complex.

When a person makes a request to be accepted into a dojo it would be of benefit to them to take up the pen and practice their penmanship. This would have a positive impact on their character and their approach to self-reflection to increase their ability to perceive or seek out imperfections that would promote continuous achievement in perfecting their craft. I have been informed by my studies that if this were of greater focus in early education of all children it would and could have vast influence on their mental discipline, etc. For Westerners once a personal penmanship reached a certain level of artistic achievement then it could be suggested they take up the brush or pen for "calligraphy" which is a European/Western art of writing.

Click for larger view.

More and more the culture and beliefs that influenced our practice of martial karate speak to the more spiritual side which in this case speaks to the internal side of the practitioner where emotions, art and other things are developed to balance out the physical. Consider this, it is what provided for the samurai culture that although samurai were no more still has influence on today's Japanese endeavors - all of them. This brought about in about thirty years their rise from obscurity to the second largest and strongest economic force second only to the United States.

If you think that the samurai culture and spirit are no more, think again. Take up the sword, take up the pen and achieve balance in life.

Perfection - not so perfect .....

2012-02-03T09:21:00.002-08:00

A fundamental premise most martial karate-ka assume is an intricate part of practice and training in martial karate (some refer to it as a budo form, etc.). We may assume many things when we actually interpret "perfection" when we couple the term/meaning to our practice.

Some may assume it means the form in kata being perfect, i.e. the hand is held this way, the stance is assumed this way and the kiai shout is this loud, etc. Others assume that repetitive practice on perceived flaws in a form are the "seeking" of perfection. When we observe someone who is a master of their system we sometimes "assume in our mind" that they must have achieved perfection. This master may be viewed in practice and because of the priming of the mind, i.e. this guys is a master, we either see or don't see imperfections that denote a lack of perfection as we assumed the master must have achieved perfection.

What exactly is perfection in martial karate or martial arts for that matter? A complex question that requires that one look to the past, the traditions, the culture and beliefs of those who created, taught and practiced the system or art. If we continue to assume perfection is what our minds tell us it is we are actually defining the system and its practice on Western ideologies, cultures and beliefs.

We leaned that kata is not inclusive to only martial karate or martial arts but rather kata encompasses a greater span of the people and culture who happen to practice and therefore include kata within that system. Martial karate, Aikido, judo, etc. all were created through kata or the culture developed on the premise of shikata which in turn resulted from the samurai culture which in turn was created from the influences of Chinese etiquette, cultures and beliefs.

The idea of "perfection" is much larger and more influential than a martial art, just as kata is a governing trait that is martial karate or martial arts. The idea of perfection actually is a result of the Japanese feudal era where Buddhism, Confucianism, Taoism and Zen practices influenced samurai culture that resulted in a ideological spiritual drive toward what they perceive as perfection. Don't assume it means what we think it means regarding perfection.

As I have and still am discovering the meaning of the parts of martial karate are much, much deeper and emotional and spiritual than I had originally thought. This includes "seeking perfection."

First one must realize that Japanese beliefs, i.e. their gods, are based on humanity as to their behavior which includes all the foibles, weaknesses, of mortal humans. Because of this their gods are a lot more forgiving regarding human transgressions. When a Japanese makes a mistake/error they are obligated to demonstrate "self-reflection." Japanese are not singled out when things go wrong or errors are made. They do self-reflection as a group to find the mistakes/errors, to make the changes in the system that will ensure that the mistake/error is not repeated in the future. This is called "hansei." If an individual is found to be responsible then they must engage in "hansei shimasu," or self-reflection to repent.

Ok, I will try to bring all that I have found into one terse answer. This will be difficult as it is a culmination of a lot of data on culture and belief that has brought me to this point.

Perfection is something mortals are unable to attain. Saying that martial karate's ultimate goal is to attain perfection is a misguided statement. We are not trying to attain perfection, not in the form we think. We are actually saying that our practice of martial karate, microcosmically speaking, is to perfect our ability to perform "self-reflection" where we "seek improvement" constantly, diligently and constantly. We are training our minds, bodies and spirit to have a discerning eye toward imperfections so we may seek improvement which comes from self-reflection.

One who walks a path of martial karate is doing so with an eye on perfection through an eye on imperfection. If a karate-ka were to actually say they achieved perfection there is only one way that can occur, they are doing "nothing." Some famous person once said something like, "show me a person who is perfect and your showing me a person who is doing nothing."

To do something as a human is to be imperfect so self-reflection provides a practice to create and build a discerning eye toward the minutest imperfections that one can, in martial karate exploit, or perceive and improve upon lessening the imperfections that are inherent in humans and human behaviors.

To "see" perfection is to "see"k imperfections, a continuing effort ..... this is the "why" to the stories of masters practicing a basic which many assume they have transcended but in reality it is this "hansei shimasu" whereby they are seeing imperfections in order to continuously self-reflect to achieve "hansei shimasu." To be perfect in hansei shimasu is attaining perfection in martial karate is attaining continuous improvement which is knowing that perfection is unattainable as long as we are doing something but seeing imperfection toward improvement to create an eye toward discernment of imperfection is perfection.

To practice "hansei" is to also have knowledge of the other cultural code words that clue Westerners in to the culture and beliefs that drive hansei, shikata and so much more. When you view cultural meaning within martial karate or martial arts your actually seeing a microcosmic rendition of an entire societies culture and beliefs. Hansei, shikata, etc. are all used in every single facet of Japanese life from kata for chopsticks to kata for aikido, judo and martial karate.

Hansei, etc. created a samurai culture where a adept practitioner of the sword could discern the level of proficiency and all the weaknesses in an opponent just at a glance. This is not some superhuman feat but merely a "life long" practice that actually encodes this ability in their very being. How? Through hansei, kata and a lot of practice.

The Three Exercises

2012-02-02T10:16:00.000-08:00

First, reminder that the number three seems to have a great deal of significance in the more spiritual aspects to the arts so it is with reverence to those ancient classics that I provide another "three" from the quote that follows attributed to Nobuharu Yagyu, headmaster, Yagyu School of Kendo:

"The secret to achieving skill in kendo is in the spirit that derives from repetition of san ma no i (sahn mah no ee), or "the three exercises." The three are: one, right teaching; two, dedicating oneself to the teaching; and three, applying one's own ingenuity to what is learned from the teachings." - Nobuharu Yagyu Sensei

Invariably I will hear back that the three exercises are kihon, kata and kumite but that in and of itself is limiting and not enough to achieve a high proficiency or skill in karate. Most of the three's one hears from the Isshinryu communities are not the end but rather one member of the group that is a part of "right teaching."

Right teaching, 正: 正しい解釈（ただしいかいしゃく） / the right interpretation and 教: 教えてください（おしえてください） / Please tell me ~, Please teach me ~, Please show me ~, [note: my interpretation or kanji/kana interpretations]. Right teaching (also: 右の指導; Migi no shidō) can be thought of in many different ways but I feel the significance regardless of how it is interpreted by Sensei is the connections that are insinuated by his statement, i.e. dedicated to the teaching and most important applying self ingenuity to the teachings. All things like this for success be it martial skills or some other spiritual-physical endeavor requires they be connected and mutually supportive.

When I read this I immediately thought what a wonderful quote that brings together in a terse way what it takes to teach an art form be it karate, kendo or some other discipline. If the teaching/instruction is not "right" and if the one being taught/instructed does not connect the dots through dedication and ingenuity then they may not be achieving the level and results intended. Often, in my way of thinking, this is the missing part that comes from research and deep study of the history, culture and beliefs of those who came before and allowed us to learn from their experience.

Thought Provoking!

Postscript: Now, the question is - What is "right teaching?" :-) The second question, "Who is the authority on what is right teaching?" Finally, in threes you know, "Who is to say the authority is valid that says what is right teaching?"

Kata -n- Kumite (Randori)

2012-02-02T08:00:00.001-08:00

Hey, go on over to the Mokuren Dojo blog for today's post by Patrick Parker Sensei. He provides a super post on Randori and Kata. It is terse, succinct and compete fundamental explanation on how things in this area might or should work.

What is Randori? by Patrick Parker Sensei

Samurai Culture Alive and Well

2012-02-01T10:52:00.000-08:00

Click for larger view.

The samurai culture is so deep and ingrained that it is what I see drives the culture of today. As I travel the path toward a modicum of understanding toward the culture and beliefs that gave us martial arts, karate in particular for me, it has been shown that the strength of the samurai culture of the feudal era in Japan is still alive and driving them in the direction they are going in today's world and all without the two swords in prominent display. I suspect that in many office and homes of those in power there sits the "dai-sho" in a place of prominence. ( http://en.wikipedia.org/wiki/Daish%C5%8D )

Since karate is not a Japanese system some might say that this does not apply because the Okinawans are different. Yes, they are different but as with many different groups in Japan they too are considered different and the culture acts accordingly. The Okinawans have been a part of Japan for a long, long time and since the 1600's have been influenced by the samurai culture so much so that it permeates their prefecture of Japan, Ryukyu Islands. It is just like the strong influences of other Asian cultures with specificity toward China.

In reality both Okinawan and Japan are offspring of a strong Chinese cultural influence. Many of the same things, i.e. the customs and courtesies of the China aristocrat and court systems. In a nutshell we all practice a descendent of the Chinese system of boxing called Kung Fu. If you take it a bit further as to the martial arts we all are descendent of India martial systems if the stories told are to be believed true.

If it is important to learn of the cultures and beliefs then it warrants at least a cursory look into those cultures that were "before" and "influential" in the creation and practice of our system. It sometimes causes me to wonder why Westerners don't delve into it since by the way it is governed and practiced here has a stong tendency to speak of lineage. Why in Isshinryu does it "end with Shimabuku Tatsuo Sensei?" I don't accept the answer, "because he created the system we practice."

Ahh, he did, your right BUT what he created if closely studied is merely some personal changes in how Shorin-ryu and Goju-ryu and Kobodu are practiced in those systems which are also manifestations of personal preferences from Shuri-te, Tomari-te and Naha-te or in general "Te or Ti." Why stop at TS-san?

Ok, your getting a bit tired of all the rhetoric on lineage and history and culture and beliefs. It does have influence on what, how and why we practice if we are considering that practice beyond mere "sport."

We would see this if we studied a bit deeper and upon digging into it we would find marital culture of India that influenced changes in Chinese boxing and this was adopted by both Okinawans and Japanese thus influencing that system of martial practice and application. In that the influences led to the creation of the samurai and their culture. Samurai culture and beliefs are based on Confucianism, Taoism, Buddhism and Zenism which were adopted from ..... yes, you guessed it China.,

The samurai took control of Okinawa in 1600. So it would go to show that their influences, strong ones that if not followed usually lead to extreme punishments, would cause changes to the Okinawans which by the way didn't take them far off of what they believed anyway for they too were influenced by Confucianism, Taoism, Buddhism and Zenism. 1600 to 2012 means approximately 412 years where their governing dictated in such details that it changed the educational system of all Japan which means Okinawan. So much so that the indigenous language of Okinawan, comprised of adoption of Chinese, etc., Uchinaguchi ( http://www.okinawabbtv.com/international/uchinaguchi/byron.html ) is in danger of extinction.

Samurai culture permeates a good deal of all its groups and cultures which includes Okinawa. Can I prove this? Only if one were to study all the literature on the culture and come to a conclusions similar to what I have found to date (to date means I reserve the right to change as data keeps coming in).

One very important point, if you feel this to be accurate or even just possible then make sure you do the work before you decide to rename your dojo to some samurai type thing. Nothing more embarrassing than doing things without taking the time to get the details. Something Musashi Sensei said in the go rin no sho.

Chapter Eleven: Pay Attention to Details (注目の詳細を支払: Chūmoku no shōsai o shiharau: 注詳)

It is common for humans to gloss over the smaller details, especially when big projects or major programs are concerned. Agreeing to agree on principles first and then discuss the details later is often a recipe for failure, especially in Japan.

Present day businesspeople who do not understand the details of the business they are in, especially what really makes it work, they are not likely to succeed.

Note: There was a decline in the samurai way around the 1990's due to the economic bust they experienced but in the early 2000's their arose a new fervor toward the samurai culture, at least the more positive aspects. So much so that Mr. DeMente wrote another book on the subject.

Bibliography:
DeMente, Boye LaFayette. "Samurai Strategies: 42 Martial Secrets from Musashi's Book of Five Rings." Tuttle Publishing. Vermont. 2008.

Contrasts - Black Belt Then, Black Belt Now

2012-01-31T08:44:00.000-08:00

I remember long ago that the title of black belt had some mystical meaning that many Westerners equated to power and ability in fighting. When someone spoke up, "He's a black belt, watch out," usually sent chills of fear in one who was not "in the know." Today, if one spoke those words they might actually hear a response of, "So, I have three black belts in Aikido, Karate and MMA, so big deal."

I wonder what will be said in another thirty years regarding the coveted black belt, its status and its meaning to everyone, both uninitiated and initiated. It will in all probability remain convoluted and unimportant in the future unless the meaning and significance of a "black belt" returns to a more traditional meaning that everyone can agree upon.

When I got one I has pride in my personal accomplishments to achieve this recognition. The meaning then meant I has changed myself and assumed a greater role with the knowledge of Isshinryu setting in such a solid foundation that would allow me to grow and build a more stable personal house. Now, today, I can care less whether I wear one or just take off my shirt and shoes, go out on the training hall floor and practice/train in street pants and t-shirt.

The last time I wore a uniform and obi was for a promotion I presented to a solid karate-ka but I decided at that time to wear a special obi that was presented to me as a gift for a more philosophical standpoint, i.e. my efforts in this part along with gokui studies, etc. It was Zen like with smatterings of Buddhist, Confucian and Taoist traits. I have not worn it, any other obi or a karate-gi since but I practice and train every day. I use the term, "yudansha or dansha," when rank comes up. If pushed I say I was presented one around 1979 and after that folks can assume anything they wish as to its meaning, validity and efficiency in practice.

Anyway, what does the coveted "black belt" really mean today? What does it mean to your system? What does it mean to your Dojo? What does it mean, most importantly, to YOU? The contrasts to the answers might surprise you.

Postscript: It would appear that being/becoming a black belt has lost a lot of its mystery and meaning as to perceptions by both the public and its participants. It has come down to a status much like earning a certificate from an educational institute for say, "computer technician," or a two year degree in a particular discipline, i.e. like computer technician, etc. "Associate Degree"

Other Names

2012-01-31T08:39:00.000-08:00

What did Shimabuku Sensei call what he was teaching before he began referring to it as Isshinryu? - Rick from blog comment

The Story According to AJA Sensei via his posts in Isshinkai Yahoo Group:

Tatsuo at first called what he was teaching Chan Migwa (after Chotoku Kyan's nickname) te/karate (Chan Migwa means small-eyed Kyan in Okinawa hogen; Kyan wore glasses)since Kyan never named his system (according to Joen Nakazato). Maekawa said when he started in 1951, Tatsuo was calling it Shorin-ryu and Sun nu su karate.

In 1951 he called his karate style Sun nu su karate (Sun Nu Su karate was a temporary name until Tatsuo decided to use Isshin-ryu) after the nickname he received from the mayor of Chan. In Tatsuo's family there was a dance called Sun nu su, which means 'son of old man'. Later Shimabuku shortened Sun nu su to Sunsu, also the name of the kata he created: Sunsu kata.

At a special gathering, with his students, on January 15, 1956 he declared that his style of karate should be called “Isshinryu karate”. Isshinryu means “one-heart or one-mind method”.

Eiko Kaneshi, Tatsuo's right hand man asked, "Why Isshinryu, why such a funny name?" and Shimabuku replied, "Because all things begin with one".

Birth or Naming, that is the question?

2012-01-30T11:58:00.001-08:00

The back and forth as to whether to refer to the date as a naming, or christening if you will, or a birth of Isshinryu is an ongoing discussion that sometimes becomes heated, i.e. I am right you are wrong, etc. As I contemplate or consider this particular discussion it comes to mind that it is a bit of a ego pride driven conflict, i.e. splitting hairs, and I understand why it may be significant regarding traditions but to let it split Isshinryu into factions or branches within the branch seems stifling.

I have tried to gather as much information as possible with a fair amount of posturing and such to support both sides. I can also see that none of the information I found to date actually validates and verifies which it is except one document which in itself is subject to debate since it is in English and who knows if the interpretation of Shimabuku Tatsuo Sensei's desires were adequately conveyed. Then think of the difference in cultures to both Okinawans vs. Westerners.

Regardless, the only document I could find says, " ... for the 4rd anniversary of the birth of the ISSHINRYU Modes Karate, on the .... " whereby the quote is attributed directly to Shimabuku Tatsuo Sensei says, "birth." Of course as you read the document it comes to mind as to his meaning when he says things like "modes karate." Do we truly know and have substantial documentation to understand what he meant by "modes?" Isshinryu Modes Karate?

I believe he did name it Isshinryu on said date but I also believe that the date is also a "birth date" for the system. I use the analogy of we humans are born or conceived at one time and we are then born into the world at another specified time. That period of time before actual birth vs. conception that depends a lot on a belief system for the culture in question is the same as saying that Shimabuku-san spent his entire career in karate considering, developing and fine-tuning his practice to achieve Isshinryu, the one heart way. Isn't that the same as we humans conceiving another human so that this human can grow, develop and then become a living, breathing human.

Isshinryu was conceived many years before the date of January 15th, 1956. It was tested, it was named again and again, it was changed in a fluid nature which like a human being changed as it grew up and it was both named and born on the date indicated - my perspective. There is no conceivable reason other than ego and the prideful need to remain dogmatic to some particular belief system to argue the point of birth vs. named. Look at it from this posted perspective, the system/branch was conceived many years in advance and finally born to be named Isshinryu January 15, 1956. Seems right for me!

Hypothesis: Twenty plus years prior to January 15th, 1956 Shimabuku-san "conceived" of the idea that would be a new system named Isshinryu. The gestation period lasted a long time until the fully formed system was ready to be born. With a few birthing pains, i.e. those masters on Okinawa that resisted his attempts at a new system, on January 15th, 1956 the system, branch of Shorin-ryu, was born. Much like any young human being there would be many changes, adjustments and growth to the newborn Isshinryu, i.e. kata changed, added, removed, etc. As with any adult it continues to grow, adjust and change according to the many cultures, beliefs and persons who practice this art called Isshinryu.

eBook - Ken-po Goku-i Progressing

2012-01-30T11:08:00.001-08:00

Wow, the process is really involved editing and readying a book for publishing, even an eBook. I wanted to let those who may be interested know that I am about two thirds through the first edit by self. I plan on at least two more before I pass it along to an editor friend of mine who has graciously volunteered to assist.

It is progressing and I have hopes of getting it on to smashwords this year!

Titles - So Many .....

2012-01-30T09:16:00.000-08:00

I often wonder why we Americans, humans maybe in general, are so enamored with titles. We have things in IT like "programmer analyst," "release engineer," and "software engineer." In the many system of Asian fighting we have, "Kensei," "Kyoshi," "Hanshi," "Shihan," "Daishi," "Deshi," "Doshi," "Renshi," and "Myoshu." This is just the one's I know of.

Other semi-titles are, "Sho-dan through Ju-dan," and "Master, Grand Master," etc. Some Okinawan?Japanese oriented and others Western names and titles created/developed over the last twenty plus years.

If we cannot attain a title for what ever reasons then we tend to gravitate toward "creating titles" that suit our needs, wants and desires. Is this a good thing, does it live to the spirit of the system and do they have any true, accepted, meaning outside either the person, training facility or system associations?

Then we have to ask, does it matter either way? I have/had titles in my life and they were and are very important ..... to me. Often they were for work and were important simply because sometimes a title denotes a proficiency that meant "more money."

A company manager may make a certain level of money while a Chief Executive Officer will make a ton more .... this seems to be the way of our culture. Culturally speaking in regards to Asian systems of martial arts it began in feudal Japan where a hierarchical system with titles adopted from Chinese influences are still in use today in Japan.

This is a bit like a lineage, ancestry be it family or martial system. It has and always will matter at one level or the other. It seems a human condition and is present in cultures and belief systems. Even religious history shows titles, statuses and hierarchical rule.

Oh yea, we have titles or labels for everything so it seems it might be a natural tendency to label or give a title to all things. Even the Tao which is not explainable with words gets explained with words. The unnamable tao is till labeled the tao.

Last question, when someone utilizes a title does it say anything particular about that person? Does it matter? I use to wear a red/white paneled obi. One day I needed to leave the dojo to go down a public hall to the rest room. I took it off, folded it neatly and placed it atop my gear bag. Another practitioner asked, "Why did you take off your belt to go to the rest room?" Simple, in many eyes it might convey "master status" and that may prompt someone to test that premise, I don't wish to instigate some conflict." I wonder if someone at a function failed to use a persons title if it would instigate some conflict?

This of course brings up another troublemaker, "a person's sense of entitlement." The anathema to humbleness. Then again if everyone had knowledge of me, called me some title and caused me to be flattered - wouldn't I too allow the title to stand? How does this stand next to the Asian culture and belief regarding "humbleness?"

My Title:

Uber-master-of-grandmasters-universal-taoist-master-ultimate-grandestmaster-of-all-masters!

You can call me "master" for short!

Hansei, Hanshi - I'm so confused :-[

2012-01-30T09:12:00.000-08:00

Hansei and Hanshi mean approximately the same thing. Hansei is a title of a master, master of what is still to be determined unless it is generic and covers any discipline. Hanshi is geared toward karate and means a master or senior teacher or the headmaster of a ryu. It can also mean a "model teacher" as well. It can be so confusing but then again as I progress in my studies it seems that confusing is normal for Japan, Japanese and since they are subjects of the Emperor for over several hundred years, Okianawa - prefecture of Japan.

Hansei when specified characters are used also means:

反省（はんせい） / self-examination
模範生（もはんせい） / an exemplary student, a model student
師範（しはん） / a title of the Master

I can begin to understand why Mr. DeMente mentioned that Japanese often have to provide the actual character when talking because the spoken word can mean many things. He indicated they often find the words not corresponding with the conversation and the persons understanding of that word, ergo the need for the character.

"I'm so confused .... " said the character in the show, "Welcome Back Kotter." This usage of the language and its connections as to culture, form, and function within karate, martial arts, makes it difficult to achieve true and complete understanding yet we all still find it exotic and exciting to make use of it. At least those who do should take time to try and understand which is correct or more accurate.

If I used all the above examples I could make a case for all the characters. To be a master of karate one must be a model student, must perform a complete and open self-examination and then they actually can assume, one day, the title of the master.

No Kobudo

2012-01-30T09:10:00.000-08:00

Why don't we read any posts in any of your blogs about kobudo? Well, that is a story in itself. Lucky it is a short one. I practiced all eight weapons kata of Isshinryu. I also took up the nunchaku, kama and to tuifa after it came to my attention about ten years ago. As to the other weapons, i.e. sai and bo, I stopped those about fifteen or so years ago.

I took up kobudo a bit in early 2001 or so because I was participating in a local Isshinryu dojo where they spent an exorbitant amount of time and effort in their practice. When I decided to stop "working out" there I once again dropped the weapons, all of them.

Long ago I finally came to the conclusion that I too was falling prey to the adage of "more the better" adding kata after kata to my practice. I found that I was losing site of what mattered so cut my practice down to "one dominant main empty hand kata" and all the basics and fundamentals, etc. That was it. I wanted to bring my focus back down to what would serve me best in a conflict, hand-to-hand types.

I listened to all the reasons why one would still practice weapons, etc. but it did't jell with me. All my kobudo kata had lack-a-daisical bunkai and were mostly for show, flash and to impress - so I dropped them.

I thought to myself, should I continue on under the umbrella of traditional and a connection to the past. I decided I could do that just fine with the empty hand practice.

I do not regret learning and knowing the bo, the sai, the tuifa, the kama and the nunchaku but I wanted more so I went with less, empty hand focus and intent.

I don't post on kobudo, etc. simply because I have no real qualifications, information or history that is not already out there in far better form then my writings. I write here more for myself to learn and grow then anything. I do appreciate those who read my stuff and feel like I am contributing in a small way, that is satisfying.

I also felt that I needed to really understand empty hand first which includes beyond the physical and technical to the cultural and beliefs of the system, the people and the place - past and present. I feel I can achieve a deeper and more meaningful understand of my system and its applications by this study, this particular path.

So, no kobudo.

Silent Film

2012-01-27T12:31:00.000-08:00

It would be great if we went back to the silent film. The Artist inspired this post. In those days as I am sure even in earlier days we depended far more on what we perceived more than words to find meaning in our every day lives. I also suspect that this perception of body language with emphasis on facial tells it was a matter of survival.

Try a new training method, new for this post anyway. Pick a movie, a dram is preferential, and watch it from beginning to end with the sound off. Focus on what you see as to how they use body language to convey meaning. Try to figure out how a character feels and what their body language/facial expressions are telling you as to what they are going to do as a result of those feelings. You may need to watch it this way several times to see several characters.

When done and with notes in hand you then watch it with full sound. It also may take a few viewings to make sure your analysis is fairly accurate. Keep doing this from time to time to teach your mind to perceive things outside the spoken word. Sometimes you may see one thing and hear another. Which is the more important?

In my humble opinion what you see as to what is projected from the body/face is far more important but don't forget that it is not always accurate. This is where your training in judgement is critical. You need to be able to analyze it somewhat objectively for accuracy especially in regard to defense/protection in conflicts.

I feel due to the flood of technical wonders our minds are gravitating away from our once innate ability to read others behind the words that our dependency on words and technology may be placing us in danger. Think about this!

p.s. a nagging thought back in the nether regions of my mind, did I do this post before?

Click for a larger view :-)

Try this silent film still, what is she saying with her body language and what is his response? Stop laughing .....

The Sword Saint, what made him great? - addendum ...

2012-01-26T14:20:00.000-08:00

In my studies I have come across a quote that may actually say my hypothesis is at least partly right. (addendum to post "The Sword Saint, what made him great?")

The quote, "Becoming fixed on a way or a style is the way to death - that fluidity is the way to life. In the introduction to his way of fighting, Musashi departs completely from the prevailing attitudes about the martial arts and the way they were practiced at the time. He dismisses the traditional attachment to form and styles, saying they are like concentrating on the blossoms of a fruit tree and ignoring the fruit."

Bibliography:
DeMente, Boye LaFayette. "Samurai Strategies: 42 Martial Secrets from Musashi's Book of Five Rings." Tuttle Publishing. Vermont. 2008.

OIA: Chinkuchi - the search goes on ..... 筋骨勢

2012-01-25T13:07:00.000-08:00

Clarke Sensei of the Shinsei-do-kan blog provided me with his perspective in regards to this more or less unique Okinawan term, "Chinkuchi." He states in short ..... "a momentary "fixing" of the muscles as a punch is made/delivered" and "more than just a fixing of the arm muscles it also has a feeling of fixing with the ground at the same time too" and "maybe Japanese karateka use the term "kime" to describe the same thing as Okinawans use chinkuchi" and finally, "it can be thought of as an element of a technique that is either "there" (in your feeling for what you're doing), or not."

I interpret Clarke-san quotes to mean, for my view, a "fixing with full knowledge of and application of the fundamental principles of martial systems." I am not speaking of particular or specific techniques both applied and counter-applied but rather those things that are behind all technique regardless of the attack strategy and tactics both aggressor and defender.

Chinkuchi, like many terms, can be limited if one takes the first thing that resonates and fails to continue the study to find "the rest of the story." Clarke-san is correct, my view again and not of the meaning that I am an authority validating his view, that the term is seldom used outside of Okinawa and I would go a bit further and say it is seldom used in Okinawa because it is a Uchinaguchi word which is the native language of Okinawans that is slowly being lost, except in the older generation and a few who are working to preserve the language, etc.

Even tho I had heard the use of "muscle memory, body mechanics, etc." I didn't find this term until sometime in the last ten years and when I tried to find out about it almost all Isshinryu practitioners of all levels said, "Chinkuchi, what is that ..... never heard of it, etc." I am glad to see it pop up more and more in today's Isshinryu world - things are getting more interesting don't you think?

The most information I have uncovered on this particular aspect of Okinawan Isshinryu was from the Isshinkai folks on the yahoo group of that name created by and moderated by Advincula, A. J. Sensei, a leading proponent of the system here in the United States. I would recommend with enthusiasm any Isshinryu practitioner who is curious about such things to join the yahoo group, "Isshinkai," for that group is a great source of information on our system BUT once you gain the knowledge do, my recommendation, continue to seek out more and don't assume this source or any other is the final word on Isshinryu, Okinawa or Karate-jutsu-do (any system for that matter).

My previous postings on chinkuchi:

Understanding Chinkuchi; Chinkuchi (body mechanics); Okinawan Internal Arts (chinkuchi)

Keshin Kagi Kibare (kay-sheen kah-ghee kee-bah-ray) [new phrase alert]

2012-01-25T12:40:00.000-08:00

Or "behave as if you were already dead." This is a mind-set of samurai of that feudal era that had a great influence on Japanese culture and beliefs. It is a mind-set that leaves the samurai with no fear for life and no fear toward life-threatening situations in duels and battles. It created a mind-set that left no room for second-guessing of their abilities as swordsman.

Why am I bringing this up on a karate oriented philosophical blog? It is because this mind-set is indicative of the mind-set a person today must achieve in training and practice if they wish to be proficient in any martially oriented system of self-protection. In karate-justu aspects if one truly believes they are already "dead (metaphorically speaking)" then they won't allow the monkey to chime in with monkey chatter that would cloud a clear mind needed to act.

Hmmm, I am not conveying this thought well so let me try a bit more. Karate-justu requies one to believe that in a fight, in combat under predatory attacks that they are already done, they have nothing to lose, nothing to give up and no possible fault in their ability - a mind-set that does not allow for kinks in the mental and physical armor and weapons. They must have developed "no-fear" of the attack, the attacker or the method of attack. It is a present moment type mental ability that allows nothing to interfere but what is happening in the moment and the application of your instinctual ability to act according to the situation in lieu of thinking, contemplating or allowing mental monkey chatter to enter into your mind - a blank mind as a open conduit for training to be used to combat the situation.

If you are a professional as I am learning to understand one it actually means your already dead when you enter into harm's way. Your life before that moment does not exist. There is no loss. There is nothing but that moment so your mind and body do what is needed to get the job done. Your mind-set must know that has no room for second-guessing your ability. You trained properly and you confidence is unquestionable. No doubt, no second-guessing and no monkey-mind chatter. Just action, just act and just getting the job done.

I feel that this post is not getting the idea aptly across so I will simply state, let it spur you on to investigation of this concept of feudal Japan samurai way. The Japanese are the second greatest industrial force in the world and it is this type of mind-set that got them there. It is not a literal fear of physical death but rather death of the business, etc. Can't we incorporate that mind-set in our practice? Do you have this mind-set? Isn't this the mind-set of our greatest athletes?

In closing, "Mushin (moo-sheen), meaning no-mind - a state of mind that refers to acting without artifices, without illusions, without being influenced by subjective thinking." - Michihiro Matsumoto on Musashi Miyamoto

Go the Distance!

2012-01-25T09:22:00.001-08:00

Do you go the distance? Do you do so regardless of the many roadblocks, potholes and obstacles you encounter to reach higher today then yesterday? This particular phrase can be heard in many disciplines and as a metaphor stimulates thoughts and idea's that one must have to achieve improvement and success in all life's endeavors be it work, study or the practice of karate-jutsu-do.

Many terms are bantered about to promote a discipline and mind-set for one to "go the distance." I place quotes of inspiration in a lot of observable places be it on the blog page, in a letter, a signature to email and messages and so forth to inspire me when I read it and to provide a source of inspiration to those who may see it and become interested. In the end tho that person has to look within and find a way to "go the distance" to achieve what ever it is they want to achieve.

If a person in the dojo achieves the black belt. If the Sensei and dojo mates all participate accordingly then the mind-set is there. If not and the new black belt quits then let them go for the dojo failed, the Sensei failed and the Sempai/Kohai failed their dojo mate and the dojo mate failed them all. Hard, unforgiving? Yes, but isn't this a part of improvement and going the distance.

Once this occurs we look at the moment as a test, shugyo and a means to either remain complacent or to take action to modify the mind-set and atmosphere, culture and beliefs of the dojo and set the mind to "go the distance!" If it works, the job is done and they all go the distance then the next black belt doesn't quit. They remain or go out and seek more in the world of the many systems, i.e. karate, aikido, kendo, art of tea, art of flower arrangement, or any other discipline that is a part of their new foundation.

Then again it may be the "reason" they discontinue that really counts. Sometimes all things are as they should be but someone still decides to stop practicing which begs the question, why? The reasons really matter only to the individual and the discontinuing of participation in the dojo should still be evaluated to ensure the facility it adhering to its core beliefs and processes, to make sure and to find more avenues of improvement.

In this case does the person who stops really stop being a karate-ka? Do they really stop using and applying their expertise in karate-jutsu-do? All things being equal they don't. Why is this, because it has become a part of them. It is their beliefs and culture enhanced by the training, practice and experience. Even when you quit if things were balanced, physical and mental, it can not help but influence change within the person.

I stopped being an active Marine a long time ago. I am still a Marine. I am still influenced by being a Marine today because the influences of the Marines are now a part of me like fingers and hands. This is true for me in karate as well. It could be true of those who even feel the need to stop participating in karate - martial arts.

It becomes a layer of skin, a new tactile feeling in our hands and feet, it has a special place and part of our heart, spirit and being - that can't be lost even if practice is.

So, how you see, hear and feel it when it happens is an intricate part of you as Sensei, your participants and the facilities overall influence - good, bad or indifferent, your choice at all times.

Waxing Philosophical over now :-)

Books, etc. on Violence, martial arts, etc.

2012-01-25T09:21:00.001-08:00

I was asked, "If you have read one book, etc. on violence haven't you read them all?" I wanted to say emphatically, "no!" Instead I gave it some thought because I feel a more complete answer best suits this type of question. A question that can lead a person down a path to greater knowledge - so I say anyway.

I must look at a question like this with the same view I use in all my studies, "perspective." No one person can contain all there is to learn about violence. Even one very well knowledgable and proficient person can only provide their perspective. A perspective is neither right or wrong, just different. It is this difference in perspective that can lead you to a new way of seeing things, a new way of understanding and a new way to train, practice and learn.

Every single source of value to me has tended to express the same thing over and over again. Study, read, learn and from everyone, everywhere and everything you can. Take it in, work it out and then assimilate or discard as necessary - for you.

I am finally reading the book, "How to Win a Fight," by Kris Wilder and Lawrence Kane. Yes, they are saying some of the same things as other books on this subject provide but the one important thing to remember is they are providing a "unique perspective" on that same subject. One might try to say that the book "Facing Violence" provides all you need to understand violence in an academic form but that would be limiting.

Yes, Rory Miller's books are comprehensive and have his unique perspective on them. The theme is the same but because of the different perspectives you will find a good deal to learn. Even if I am nuts reading a well written tome on such a difficult subject will, at the very least, reinforce what you read, learned and understood in the last one read.

See a pattern here (no pun intended)? Repetition in all forms promotes learning, understanding and knowledge. I think I understand something when I get to another perspective it clicks on a bulb in my brain, "oh crap, I didn't think of that or I didn't see that from that point of view, etc." Learning is an ongoing project and gaining perspective from the many perspectives of these authors is going to add to your proficiency, knowledge levels and overall ability to apply it in training, practice and application (all other things being equal).

Note: even when I get some material that appeared to be really beneficial only to discover it has a lot of crap in it I still find jewels of information interspersed between the crud - I call this data-mining.

Bushido no Ichigon (Buu-she-doh no ee-chee-gohn) [new term alert]

2012-01-24T08:34:00.000-08:00

Simply, Bushido no Ichigon (Buu-she-doh no ee-chee-gohn), means "The word of a samurai." It means that when a samurai gives his word or makes a promise they will keep it - period. They don't need anything other than their "word."

Just found this one today and wanted to pass it along. It is another view of the feudal times of Japan which influenced the cultures we encounter today.

Hansei-Kai - addendum quote

2012-01-24T08:13:00.001-08:00

When I posted on this I then came across a quote provided by Shinsei Do Kan Dojo blog in a post of his that also speaks to both self-evaluations as well as the metaphor for the practice of karate-jutsu-do as to the full circle to enlightenment Zen, Buddhist and Confucian aspects of the Asian culture that gave birth to all that we do today.

"We shall not cease from exploration, and the end of our exploring will be, to arrive where we started and to know the place for the first time." - T. S. Eliot

I really heard/read this for the first time that day and found it to be an uplifting quote that speaks to what we try to do but also, as I am sure T.S. Eliot meant, to life itself. It tells me self-reflection with an open mind where truth regardless of its effects, i.e. joy or pain, is necessary to achieve a complete, balanced, life.

The quote was in the post here: http://www.shinseidokandojo.blogspot.com/2012/01/and-end-of-our-exploring-will-be.html

The Virtues of the Samurai

2012-01-23T08:05:00.003-08:00

kennen (kane-neen) spirit, fortitude, perseverance 根気 [valor, chivalry, heroism, fortitude, courage, bravery, valiancy, boldness, gallantry, intrepidity, daring]

shinnen (sheen-nane) conviction and faith 確信

shincho (sheen-choh) care, caution, discretion 心してやりなさい

seigi (say-ee-ghee) righteousness and justice 正義 [justice, righteousness, right, rightness, correct meaning]

sessei (say-ssay-ee) moderation and temperance 節制 [moderation, temperance, self-restraint]

jizen (jee-zane) benevolence and charity 仁義 [humanity and justice, duty, moral code]

kobo (kee-boah) hope 希望 [hope, wish, aspiration]

Interesting, when I go out to the "Internet" and search out these seven virtues I find disparity from this particular perception/perspective. One source on the wikipedia:

Seven virtues of Bushidō
    •    Rectitude (義 gi?): Morally correct behavior or thinking; righteousness
    •    Courage (勇 yū?): the ability to confront fear, pain, risk/danger, uncertainty, or intimidation.
    •    Benevolence (仁 jin?): an inclination to do kind or charitable acts.
    •    Respect (礼 rei?): A feeling of deep admiration for someone or something elicited by their abilities, qualities, or achievements.
    •    Honesty (誠 makoto?): Free of deceit and untruthfulness; sincere; Morally correct or virtuous; unpretentious, and unsophisticated.
    •    Honor (名誉 meiyo?): Adherence to what is right or to a conventional standard of conduct; High respect; esteem.
    •    Loyalty (忠義 chūgi?): quality of being loyal to someone or something; strong feeling of support or allegiance.

義, 勇, 仁, 礼, 誠, 名誉, and 忠義

When I seek out definitions to the characters presented in this particular source I find more disparity. The first character above is found to mean: google translate: definition, reed; Kanji Dictionary: justice, righteousness, morality, honor, sense, meaning, substitute. What I am saying here is that there are more than one single meaning for these virtues and which is the intent of the Samurai virtues or what some refer to as the Bushido Code.

As I scan the various uses of this character in conjunction with other characters the meaning is even more convoluted. It is best not to take a single character to find the more meaningful meaning. For instance, the first character above also means things like brother-in-law, communism, democracy, listen to lecture properly, duty and the principle of living to give but a few. Some apply for the intent as we understand it and some don't so characters and their associations matter.

Another disparity is the actual Japanese terms vs. those provided by Mr. DeMente's book of Samurai Strategies. For instance, rei is actually "bow," but in he wiki instance they indicate it means "respect." Yes, when one bows properly and in the right context they display respect in that form but is this what they mean as to samurai virtues?

A fictitious name, a dummy name is represented by 架空名義 which contains the first character above. All of this causes me pause in that our understanding of the culture behind our practice of a martial art is not present so what is it are we actually doing? Tatsuo-san told first-gen Marines to lean about his culture and it is becoming clearer every day just how important that is so why do we resist?

Then the question arises, "do we have it right?" Are the virtues the same when we say "samurai vs. bushido?" Maybe the disparity is due to a difference there, I wonder.

In my final analysis, for this moment, I find Mr. DeMente's rendition to hold more sway since it all connects to his studies and findings of the Asian culture, customs and beliefs that drive it.

Learning from Mistakes (new term alert!)

2012-01-23T08:05:00.001-08:00

The Japanese have a term, "hansei-kai (hahn-say-kie) - 反省開 [反省会]" which means, "Soul search sessions to learn from mistakes [open reflection]." I have posted on looking inside yourself first to achieve enlightenment but find this new view even better to describe how a person must look within to determine the human need to be human and find those things that hinder the path and "strive for continuous perfection."

Kuchi-bushi tend to express this ideology that one must seek perfection but seldom go beyond the words. It takes a good deal of intestinal fortitude for a person to seek reality within themselves so they can achieve a better life, a better person and greater moral fiber as a human and karate-ka.

As I study the subject of violence I find that the easiest way to "avoid" violence is to first look to within your own self to find those "stupid-monkey-brain" ways we get ourselves into situations that result if violence in the first place.

Model - Mentor

2012-01-20T09:33:00.000-08:00

" ... my dad was a Korea-era vet. Hunting camp was an annual ritual that included him and his buddies from the army sitting around the campfire and telling stories. I think a lot of growing up in many cultures is guided by stories around a campfire. You can learn the skills of hunting, but you model the attitudes. ..." - Rory Miller Chiron Blog: 3 - Way

When I read this I felt a tiny bit of sadness. Not for Mr. Miller as I also felt a bit of envy but for me for unlike Mr. Miller, assuming by this short quote, I had no model when I was young. The details are not important. I had to find my own model's. I had one in high school, my math teacher who took no shit from me. I had one in Jr. High, audio visual teacher, who also didn't take my crap but in a way that showed respect.

In the Marines I had one particular, although there were many others, who was a model, mentor and Sensei. Sgt Maj Warner Dean Henry now retired in the stumps of southern California.

I consider myself very lucky to have the personality I have although a bit crude at times, most times. It has allowed me the gift to see things that normally might fly by like a breeze on a warm summer day at the beach. Maybe his indifference, my father/family, was a type of model for it left me alone, stranded and without a foundation which spurred something inside that in lieu of just doing nothing resulted in me doing something - positive.

I guess I should feel grateful for that much even if the intent from him was not there, he simply didn't give a shit about anything but himself. I guess I have to say his indifference influenced me to get up and move.

I do this monkey brain stupid chatter thing once in a while saying to myself, "What if I had a dad who took me camping with his friends and told all these stories, etc.?" Would it have had a significant impact to how I lived my life? Yep, monkey-stupid-chatter that I must let flitter by and go its way like a summer breeze at the beach.

I just had this thought, is this possibly why I took up training/teaching/mentoring in the Marines, in Karate-jutsu-do and why I blog all this mental stuff? Maybe, and if so and if just one person benefits then I would say - Yea, cool.

Engagement

2012-01-20T09:31:00.000-08:00

If we are engaged then we can assume all other avenues of avoidance were exhausted. Shame of that because this is the absolute last option anyone, be it civil or military, should have to resort to in ending the conflict.

Engagement for the military results from societies, both, from reaching a mutual agreement. The military reaching this end are without choice. Civilly it is often an individual choice. Both parties to a civil engagement have choices that are all their's right up to the fist meeting the chin, of one or the other that makes no difference.

In the military engagement the only governing requirements are the articles of war, the orders of superiors and the code of the warrior which is an addendum to those written articles. These usually come from a warrior's moral self-imposed requirements. When it comes to the actual engagement, i.e. one side fighting the other, the only two rules are, first to stay within all the articles, rules and orders provided and two, to make sure you do everything thing possible to not lose - to let the other guy lose for his side.

In a civil situation you have a huge weight to carry if you decide to engage in a physical action. The rules are fluid too. They change depending on the person, persons or groups that are in judgement of what occurred. I would add this includes the public as well simply because we have the ability to capture every little thing done in public and broadcasting it across all borders, boundaries and oceans to every single person on the planet who are all more than willing to express their views, opinions and outrages, valid or not. Civilly to me means if you are not training to avoid but rather to fight you would want to take a look at that strategy - it is a dangerous world out there subject to the whims of the uninitiated, ill-informed and the ignorant. Take a look as some of the daytime shows and tell me if you want those folks judging your actions, right or wrong as may be?

To engage in battle, to fight, to struggle, to quarrel, to argue, to exchange physical blows, to use weapons to cause harm. To call it what you will, fight, defend, protect or whatever it all comes down to a great big "IF" as in IF YOU ARE LUCKY you won't suffer the consequences.

All this and I would add that in a civil engagement of a violent nature your still in need to make sure you don't lose, you don't receive any more damage that absolutely necessary and that you survive - within the limits of the rules of engagement from a civilian view; legally, morally and civilly. Once I am in the mix I do what I give myself permission to do until it is done and not a moment before but I would rather "avoid it all to begin with!"

Total Immersion Method by Michiro Matsumoto Sensei

2012-01-19T07:51:00.000-08:00

"I need ammunition - new words, new meanings, new uses!" - Matsumoto

"My way of soaking myself in English everyday without going overseas." - Matsumoto

These last few years I have found that I am following the immersion method. I have been studying, academically, the culture, customs and beliefs that relate to martial arts. I have found many answers and firmly believe, as shown by the quotes of Matsumoto Sensei, that this type of immersion without obsession is the true way to achieve mastery of any discipline.

The example I found is the one when I read Mr. DeMente's book about Samurai Strategies as they come from the study of Miyamoto Musashi's terse tome the book of five rings. I feel elation when I discover such things that create connections and explanations as to what I do, why I do them and why I continue after such a long time.

"This is an exciting time .... " Dozer, The Matrix

Bibliography:
DeMente, Boye LaFayette. "Samurai Strategies: 42 Martial Secrets from Musashi's Book of Five Rings." Tuttle Publishing. Vermont. 2008.

Praying Mantis - I didn't know or I didn't realize

2012-01-19T07:50:00.000-08:00

I have seen martial arts systems use the praying mantis as their symbol but gave it little thought till today. The fighting principles of the mantis tell is something of the why. The techniques and skills the mantis uses are extraordinary for the insect - the use of an acute ability to observe, quick adaptation, the use of camouflage, and then an ability to attack that is "swift" that results in the victim does not see it coming, it is virtually invisible to the victim.

Funny how things become something different with a simple open minded view of things - the importance of symbolism.

Reactions - how to you react to stimuli

2012-01-19T07:48:00.000-08:00

Marc MacYoung wrote a solid blog post on pre-attack indicators and the one that jumps out at me is the reference to a persons "reaction to stimuli, especially the type that is antagonistic." When you have that knee-jerk egoistic male prideful reaction to an antagonistical confrontation do you go for it or do you train to avoid those reactions that will just escalate the antagonism into physical conflict? Is the monkey going to drive that bus?

Do you actually recognize your reactions as monkey crazy stuff or do you consider it a "man's reaction that makes you a real man?" Think about this cause I believe Mr. MacYoung is trying to tell us all something important especially in regards to our reactions. As stated in his blog, "Are you monkey-stupid in your reactions and if you say you are not are you actually training to keep the monkey-stupid stuff out of it?" [well, almost what he wrote but I did take a small bit of license for my post :-]

Do you find that you feel that your reactions are based on some belief system? If you do take another long look at that belief system because it is monkey-stupid stuff that drives aggression and aggressive actions/reactions? Do you have the ability to actually look honestly and with distance at your personality, beliefs and egoistic prideful stuff? If you don't or you feel right off you have a handle on it, think again and ask for guidance. Guidance you can get from either Mr. MacYoung and/or Mr. Miller in their seminars. I suspect when they mention some of the monkey-stupid stuff you just might say to yourself, oh I do that too.

Being able to look deep down within yourself at the truth is difficult but necessary if you wish to truly learn "fense." To me avoidance is first and foremost but if I don't get a handle on my monkey then in an instant I can find my reactions at the end of a fist, knife or gun - ops, too late.

Think about how you react to things that seem to "diss you" cause it just may be a monkey-stupid belief that is going to drive your face right into someone's fist, foot or floor.

See Mr. MacYoung's post here for the "rest of the story."

Three Lives

2012-01-18T12:58:00.001-08:00

I have, so far, lived three distinct lives which are connected but distinct, in my mind. My first life was as a young and growing male, say between the years of 0 to 17 years. The so-called "formative years." A lot of ground breaking, forming and pouring the foundation that in all likelihood influences, both positively and negatively of course, the other lives I have lived.

The second and most influential life I lived is and was a Marine Life. This one the most distinct because it took me so far outside the "box" which was life as a youth - a youth of change, fluctuation and frustration, you know like most males.

As a Marine I find on reflection that the intensity and exposure to things most "civilians" will never encounter tend to heighten that experience as if one actually lived an entire and complete life. When I joined up, met those first drill instructors who kindly invited me to "get off the #$%^&*# bus and get on the yellow footprints" was a bit like a "rebirth." My formative years were then re-encoded the Marine way. As I morphed from scumbag civilian to Marine I changed distinctly and completely where even today I blurr any distinctions that may arise from my first life to that of Marine.

Those ten years could be a condensed life one normally lives of say fifty plus years. As one DI told me later at Parris Island, that life is what you make of it while a Marine, good or bad or both - I had both. It was a very good life and I can tell you that it is as I say it is for me simply because over thirty-one years passing I still have influences of a Marine - after all, once a Marine, always a Marine. I am learning late in life the true meaning of that statement.

Once I ended my ten years service I chose to assume another life. One that took me into some very "black-box" disciplines that are not to be spoken of or about for another sixteen years or so, if ever.

Anyway, I have and am leading a most interesting lives and can tell you from my associations it is a somewhat moderate to easy set of lives for many of those former and current associations have far exceeded my imagination as to their lives - professionals, true pro's.

Think of the opportunities you may still have in living not one life but rather many interconnected and sometimes distinct lives - amazing.

Small Things - Small Incremental Steps

2012-01-18T12:57:00.001-08:00

My wife told me a story she heard on NPR (National Public Radio) concerning "New Year Resolutions." It said in short that to make it work you had to break down what you wanted to do into very small things. You had to be very specific because just saying your going to change your attitude is not enough but rather what specific attitude. In my case eliminating my angry flare-ups could be specific enough.

This reminds me so much of how one shall study and learn martial arts. This is the "budo" aspect where you expect to apply the skills in a violent situation. In order to make it work requires many things of which only one is to break it down "atomistically" into small things. Then it is a matter of a style of practice that allows one to encode it in such a manner it is available for reassembly by the "lizard brain" into some semblance of influenced survival instinct.

Our need to gloss over such mundane and simplistic things for the glory of the exciting, flashy and kudo's should be, like politeness, pushed aside for more important things.

Overcoming Politeness

2012-01-18T12:56:00.000-08:00

Did you see "The Girl with the Dragon Tatoo?" Did you read the book? Did you see the American version? Why is this a martial system blog post? All good questions.

First, I watched both movies and read all three books but it was the ending section of the American version movie that prompted me to write this post, on the human instinct to allow politeness override our spidey sense, or instincts and those survival actions that should, could and do often times provide us protection and avoidance of damage.

What the heck am I talking about. As the ending sees the lead strung up in a room beneath the antagonists home ready to be killed the killer tells the victim that it was his inability to say "no" that got him in his predicament. I believe this is true. I also believe when coupled with the mind set that "it can't happen to me or he/she won't really hurt me" puts us into harm's way.

So, how do we train to overcome our tendency toward "politeness?" My wife and I often encounter those folks who team up facing opposite directions creating a space between were either can interrupt any person from either direction with statements that are geared to trigger your "polite" instincts in the hopes you will stop, listen and sign/buy, etc. what ever it is they are trying to hawk to you. She starts to respond politely and engage while I will look briefly, nod no, turn my eyes immediately to the front (my peripheral is still on them) and continue on ignoring all they say.

There may be other ways because this particular example also is used by predators. Two guys looking for a victim, one at one end of a space and one at the other. When you pass the one behind starts to follow. The one in front may step out and ask for a light or a smoke, etc. Your now scissored between two who may mean you not good. What can happen here?

Think about this, sometimes you need to ignore politeness and let your instincts for survival along with your training to take over thus "avoiding." What say ye?

Degree's of Effort, Intent and Attitude

2012-01-13T14:19:00.000-08:00

I was contemplating attitudes the other day ergo the black belt attitude post. I got to thinking in "degrees" of attitude, then intent and then effort. I got this idea that the degree of effort in martial systems contributes to the degree of intent for training and that is governed by the persons attitude, the degree or level of that attitude, the degree it is either yang or yin or some balance, moving, point on the scale. It began to get a bit chaotic in the minds eye.

I said to myself that it might help if it were symbolized somehow. Symbols like labels can be limiting but also if proper intent in the mind can actually be a "key" that opens the lid to the box allowing outside thinking. Cool.

The great tai chi is first a singular point that as it expanded, think of the big bang, formed this circle (clearly in the big bang theory it is more a circular sphere but lets keep it simple) that is ever expanding. It is represented by the tai chi symbol. In that circle there is life and death, night and day, sun and moon, etc. so we have the yang and the yin. As the circle expands the yang and yin grow while within seed of yang forms within the yin - the seed of yin forms within the yang. Cycles the represent birth, growth and death.

The degrees of effort, intent and attitude (not in any specific order to denote seniority for they end up being equal) determine how much one grows in martial systems. At anyone point if one or any other falters then it brings them back to "0." 0 being the symbol of birth. The degrees are also meant to represent, symbolically, time and the more time spent with effort, intent and attitude the greater the degree and the greater the level achieved.

The use of the rank system is not meant to symbolizing anything but growth in martial systems but is utilized in this symbol simply because of its recognition factor to all who participate in martial systems.

It must be remembered that this is not a symbol but rather a representation of the birth (to enter a dojo for the first time, to participate in a martial system for the first time), the growth (to diligently and wholeheartedly practice and train in a martial system) and finally death (to die is also symbolic related not to the actual life and death of the body but rather the life and death of the practice)

To die is to achieve a level that is enlightenment where one comes full circle symbolized by the meeting of Ju-kyu-n-Ju-dan. This is a complete circle where one returns to a birth, a birth that transcends the mere practice and training of a martial system. This is to master the self causing a re-birth of the heart (heart often symbolizes the soul, the spirit, the person becoming more than what they were).

If one were to consider this diligently over time - degree's of effort, intent and attitude - then it can be seen outside this simple box, content and symbolization to apply to the many facets, faces, of life - internal which reflects to the external. This is worth considering, yes?

Click for a larger view, use as you wish, right-click and copy.

Traditional or Commercial

2012-01-13T12:21:00.001-08:00

There is a difference and in my opinion one cannot successfully embrace the other although when you read the article by Mr. Marc MacYoung and Mrs. Dianna MacYoung on the "No Nonsense Self-Defense" site, i.e. Martial Arts Business, you will get a picture as to why I believe this statement.

Take the time to read the article. Don't dismiss it if you read a passage and say that is bull%$#@ or this guy is talking out his a$$. Stop the instant judgements and read the entire article. If you do and then have this strong urge to go back and address specific's within the article because you feel you have to set the record straight, STOP and read the entire article again. Do this until all the monkey shit stops then contemplate what is being written/said in its entirety, holistically not atomistically.

Granted I have come across in my studies many who have actually balanced tradition with business and my view is they have achieved a scale that is more toward traditions but still succumbs to the business. They also know it and will tell you it so you don't become confused.

Have fun and let me know what you feel. Take as much information about the business side of this and formulate questions you can ask a person that would rate whether your training and practice is not, moderately or greatly influenced by business practices. Once you get the list of questions then sit down and honestly answer them concerning your practice and training.

Advanced Techniques

2012-01-13T08:22:00.001-08:00

First, is there such a thing? No, there is not. So, what are advanced techniques from your perspective. Well, they are techniques that one has achieved a level of proficiency in to include application of the fundamental principles of martial systems - and made them work.

A vertical punch is a simple technique. When you begin to learn and apply the FPofMS then the simple technique becomes more, complex or advanced. There is a gradual move toward a higher level of proficiency ergo advancement of the technique - advanced.

As you begin to apply body alignments, economic motions and lengthening the line you are reaching toward a more advanced practice ergo a more advanced technique. Then to add to this you begin to apply all this in reality based combat practice, if such thing exists, and then apply the same vertical punch coupled with the growing and building application of FPofMS with a next level goal of making it work in any and all chaotic fighting/combative scenario's.

So, there are no advanced techniques that you learn new later in practice and training but rather building on the basic waza creating and morphing them into a superior or advanced technique. After all, isn't it the simplest of technique, tactics and strategies that tend to work well vs. complex secret advanced techniques?

Kata - (Shido [she-doe]: 指導)

2012-01-13T08:21:00.001-08:00

The Japanese have precise ways to do everything where the doing is governed by form which is of higher precedence over what American's tend to lean toward, substance. Doing things according to form or shikata is culturally required and to deviate even a bit is culturally taboo, not done, no way, never happen because to do this is illegal as well, and government authority has absolute control over all activity.

Japanese society over a long historical base are literally programmed how to act, act like everyone else and to participate in groups to benefit the whole group, the whole society and its superiors. This system for the individual Japanese is sustained through a rigid apprenticeship system. This system is for all of the arts and crafts along with professions that require a special skill set and the knowledge that goes with the skills.

Shido means "guidance" but a more accurate meaning is "to instruct" or "instructions" as in what to do and how to do it. One may ignore the instructions, but culturally and in practical terms, there often is little or no choice.

The shido factor not only continues to exist in the area of government and business in Japan, it also permeates the academic and professional worlds. Students from early on are "brainwashed (my word)" into this system and must answer to their Sensei (professors, masters and other professionals).

Students follow shido of their professors or art and craft masters. It is shido that provides much of the essence and character of Japanese behavior in general. The student who ignores shido of a professor or master may be locked out of the most desirable positions relating to the group as a whole.

The shido system survives because most Japanese still feel compelled by generations of cultural conditioning to maintain the vertical relationships of society by obeying and supporting superiors.

Americans who were, are or have been exposed to a traditional dojo hierarchy with open eyes and open mind will see, hear and feel this shido system in play while training and practicing. It behooves any American to know and understand shido. It behooves us to play within those instructions, guidance or when instructed by Sensei "over-there."

Bibliography
DeMente, Boye Lafayette. "Japan's Cultural Code Words: 233 Key Terms That Explain the Attitudes and Behavior of the Japanese." Tuttle. Vermont, Tokyo and Singapore. 2004.

About Words - Japanese Words

2012-01-12T11:18:00.001-08:00

In order to achieve some semblance of accuracy when utilizing Japanese words in our practice and training it needs a bit of clarification so we may "understand it a bit better." I have posted on the study and use of Japanese words and Kanji/Kana characters. This will be a bit more about the actual words.

There is a subtlety that in Japan can only be perceived intuitively. Lets look at "art." To distinquish between what is Japanese art and other Asian art is often a matter of the ability to perceive the art intuitively. Even experts in the cultures have different explanations when describing what it is and what makes it different. Sometimes the difference that says Japanese or some other Asian culture is so small or minute Westerners cannot "see it."

This same subtle sense is ofter present as to the many meanings of Japanese words which makes it most difficult even for Japanese to translate such words into other languages, i.e. English being the one that concerns us. When translated it most often changes or removes the original flavor of the word. Depending on how, where and by whom words are used even Japanese find many "shades" of meaning where intuitively meaning must be "sensed (my word)" to achieve understanding.

If we Americans "assume" what we are told by what ever sources a words meaning we can sometimes find that it is not interpreted that way by others. I have used a term or two with the Japanese born, lived and speaking person who looked at me like, "what," only to ask for clarification (they speak English fluently) only to say that it actually means this or that but it might mean what I meant in some groups. Groups being a significant word in Japanese culture and customs, etc.

The more you dig, the deeper the hole and the darker it is making sight of the bottom difficult or just plain indistinguishable. Only the Japanese know just how deep the rabbit hole goes and I wonder about them too.

Complicated Bunkai

2012-01-12T11:17:00.000-08:00

Bunkai in the beginning, Isshinryu beginning in America, mostly had no bunkai to go with the black belt. Few, very few, even knew at the time about the word "bunkai." You learned the upper and lower basic techniques, you learned the kata form(less)s and you learned specific kumite drills. You then took a very few techniques which even then consisted of boxing type hand techniques and one or two kicking techniques. You participated in "contests" and either won or lost.

It took most the entire 9 to 13 month tour to get in just that part with little else. Some received promotions due to the ability in contests and some dependent on the kata and kumite drills.

There was little or most likely no grappling. There was little or most likely no tuite, pressure points, etc. in that training during that short period. A few who came back or remained for a longer period may or may not have gotten more but who knows for sure.

In 1979 bunkai was not used nor spoken of and any fighting skills came from Sensei's personal interpretation to kata techniques which for me, lucky for me, were very, very basic, i.e. a block in the kata was taught in kumite to block punches or kicks - very rudimentarily basic stuff.

Bunkai was introduced by someone, at some time and in most all likelihood at a demonstration or seminar and because it was something that seemed natural and an expansion of what was currently known, it was something to take the boredom out of merely doing forms it spread like wildflowers.

Mostly it was up to those individuals who helped spread this new "idea or teaching device" to come up with the proper and applicable bunkai. Sometimes a few actually through personal experience created bunkai that worked, for him or her. Often it was simply made up by folks with no experience in fighting or combative stuff and "assumed" would work as it would in pre-defined and pre-staged drills. If it looked good, seemed realistic (to the perceptions of those whose only experience was in tournament point fighting) and worked in a predefined/preordained/pre-practice/pre-staged form it was assumed that it "worked."

Since most never, ever, had to test it out in reality based assaults either social or anti-social (predatory type) situations it was a sure bet it would never be questioned, mostly.

Today, there are those both experienced and not experienced through experienced teachers who are re-discovering true relevant applicable bunkai. I applaud those luminaries of the martial arts and see good things to come from the rediscovery to those who will, may or will not have to apply it real life. All bottles are good and all students of the era will, if they seek it out and do it regardless, will benefit, grow and prosper from this effort.

All this to answer a simple question, "complicated bunkai, is this reality? is this good? do they work? ..... ok, questions. Complicated bunkai are cool and fun to work out. They can be beneficial with proper mind-set and intent - a teaching tool. A teaching tool about the body and breaking things down for analysis and the building up to see if it works, it has reality to it and other such non-combative things. You can even gleam out real bunkai from the effort as long as you make it work in reality, what ever that is.

I observed a black belt test once where the person was required to demonstrate bunkai. It turned out that since they knew no bunkai to the kata and that the training hall taught no bunkai or merely glossed over something once or twice the person and their uke "made up" bunkai. As I observed them demonstrating it I could not help be see that it was assumed that if bunkai were not complicated then it would not pass muster for testing. None of it was applicable to my perceptions and none of it was simple, its complexities showed and indicated that they barely made it work slow-time and without the slightest "intent" of either uke or tori.

Complicated bunkai seldom works in real combat. I would prefer to bet my hand on the simplest bunkai well trained/encoded and tested as best can be tested in training. Complicated bunkai in my view don't work!

Bowing in the Dojo

2012-01-12T10:36:00.001-08:00

Did you know that in Japan there are (3) three types of bowing? In general there is the deep bow, the medium bow and the light bow. Don't laugh, this is the information I extracted from a very reliable source (still, vet it out).

The deep bow is the highest form of salutation which was more common during the feudal times in Japan. It is unusual to see it used in today's Japan. You will definitely see it when in audience to the Emperor. In the dojo the deep bow should not be used. Oh, the deep bow is referred to as, "Sai-keirei (sigh-kay-ray).

The formal bow is the medium one. How it is done is the arms are extended downward along the legs with the hands resting on the legs above the knees. When you bow you bend at the waist, the head and neck remain in alignment and the eyes remain straight ahead while the body bends about 45-degree angle. It is held for about two or three seconds. [note: no where in any of the descriptions does it indicate that the bow must remain at 45-degree's until the more senior person returns the bow, etc.]

Now, the medium bow (30-degree angle) is the one used when greeting and/or meeting seniors. It is used to show a special kind of respect to the senior or when one is expressing strong feelings such as sorrow, humility or simply apologizing to someone. What is important to remember is that if you encounter that senior several times in the same day, you greet them with the proper medium bow the first time that day and drop back to the light bow thereafter.

The bow most used and I believe most used in the dojo as well is the light bow. The body is bent as described above but at a 15-degree angle instead. It is held for about a second or so and the hands are down at the sides, not above the knees. Even tho the hands are incidental for this bow it is more polite to make the effort to bring them down to your sides. [note: I believe this is more appropriate even in the dojo]

Sometimes you will observer a casual nod of the head in lieu of the light or medium bow. This may be done when in a hotel or restaurant or other places where the staff regularly bow to guests.

Often I have observed over use of the bow in dojo, training halls. I think this is incorrect simply due to inaccurate conveyance as to the use and purpose of the bow. The only variance I understand that should be applied in the training hall is a use of the junior-senior medium bow required at the beginning and end of the training session although decorum in general it is used at the start while the light bow is used for the remainder of the time that day in the dojo.

Other than the generalizations indicated above there is some latitude in bowing. As most things in Japan it is dependent on many cultural requirements that make Japanese - Japanese. With this said, we are not Japanese and we are not in Japan (or Okinawan for that matter).

p.s. one small note, all that I have posted regarding the why we do this in relation to culture, customs and beliefs, these are things that apply most strictly to being in Japan, with Japanese and out of courtesy to Japanese. In the end, if you wish to practice the traditional way of martial arts then a well-meaning and well-informed attempts is ok.

Click text for source of graphic; modified a bit.

Comparisons - Education, Military, Martial

2012-01-12T09:19:00.000-08:00

I found a chart on line that sparked a post, this post. It tried to compare apples and oranges with grease and oil. I have been in discussions with other martial artists on this same subject and suspect strongly it is a means by which some try to "validate and create" special viewing of the belts, rank and hierarchical aspects to martial arts rankings.

What I am saying is that by association it may be an attempt to convince others, in reality themselves, that what we do in the martial arts is as important, accredited and validated by two major institutes, i.e. education of higher order and government supported military.

In my view trying to compare a disconnected and highly questionable ranking of martial arts to such things as higher education and military rank is ludicrous. Even just ed and military is like water to oil, they just don't mix or match - period.

Take a look at the modified chart below and tell me with truth and a serious face, is it even remotely possible to say that a person of higher level in say karate is equal or comparable to a bachelor, masters or doctorate degree; a Lt Col, Major General or General? Would you want to spend hundreds of thousands of dollars to earn a karate rank certificate vs. a doctorate in business? Would you want a higher level black belt to lead your son and daughter into harms way, say Afghanistan? Not!

If you run a training facility and use this chart to "sell or convince" an perspective applicant to sign up, really?

Click to view larger version!

Recommend Reading

2012-01-12T08:00:00.000-08:00

Transitions

Kamae (Kah-my) or Kokorogamae (koe-koe-roe-gah-may)

2012-01-11T10:17:00.001-08:00

Often used in American Martial Arts as, "Postures for fighting engagement; posture, ready or guard position; combative engagement posture; a posture that exudes spirit."

In Japan under Zen Buddhism is that one is taught that if the body and mind have been totally integrated by the combination of meditation and physical activity, the doing of a thing is as easy as thinking it - as far as the mind is concerned, thinking and doing are the same which is also validated through the recent study of the brain and belief system of the brain. This overall philosophy of mind-body integration is expressed by the Japanese through the word, Kamae or attitude.

It is possible to associate the martial art meaning since a part of attitude concerns also the bodies attitude when it communicates meaning through the posture of the body, extremities and facial expressions, etc.

In Japanese methods of skill development it is believed that any activity is learning and keeping proper attitude. Different skills through different disciplines require different attitudes. The job of the Master teacher, Sensei, is to impart on to students the proper attitude as it applies to the discipline or activity. It is then taught/known by students that to learn with proper kokorogamae that they must achieve both kamae and form. This is in martial arts form by itself is not enough but form with kamae, attitude, is the whole that provides mastery of the activity.

In ancient feudal times the samurai swordsman can judge the skills of another by observing his attitude or kamae - often before the first move in combat allowing one to achieve victory before striking.

防御の構え（ぼうぎょのかまえ） / a defensive posture, a protective position

身構える（みがまえる） / assume a posture of defense, stand on guard, take a stance, square off, stand ready

Today, kamae is often expressed as kokorogamae (koe-koe-roe-gah-may: 心の態度) which means something like, "mental attitude" or more accurately "heart attitude. (心の態度)" This is considered a key element in all training.

The differences as often written on this blog is actually the characters used to express the meaning. As can be readily seen the English words can have meaning that can only be clarified as to Japanese by the character or characters provided. It has been written in my sources that this is often the tactic Japanese use to clarify their communications, i.e. communicate in words and supplement with the written character(s).

The Sword Saint, what made him great?

2012-01-10T12:23:00.000-08:00

Prepare to feel your hackles rise up. The skin will get goose bumps. The hair on your arms will raise up striaght for I am embarking on a journey into the answer to the question, "What made Musashi Miyamoto Sensei a great swordsman?"

My Favorite version of his book.

Chaos vs. Kata (Shikata)

Zen, Buddhism, Confucianism, etc. along with its resulting hierarchical society governed by Daimyo and Samurai created a clearly class conscious culture with the resulting strict, dogmatic and kata-ized customs in support. When you begin to realize that even the smallest movement of the body was strictly governed by rules, kata style, you realize that even those sword schools in feudal Japan were governed by their strictness.

If sword schools were sanctioned by the Shogun then it goes to show that they too would be held to the kata-ization of how they train, instruct and apply the art of the sword. The only variances being slight, and approved, variations to the kata that were governed more by the individual groups involved then the society as a whole.

If the stories of Musushi were even partially accurate and true then it becomes apparent that he resisted assimilation into any group, even samurai. Musushi didn't take any type of training under any organized school of the sword, maybe. Considering how he acted so individual like vs. the group cohesion of society it goes to show his application of the sword would not adhere to any kata or rules of any school.

He observed schools, thought of the strategy and tactics and then applied them to defeat all who faces him. Rules are a hindrance to spontaneity if it remains rigid and inflexible. He was spontaneous and flexible.

Example, most sword schools of the time (I think this is accurate) tended to use the sword with two hands in a duel. I believe one hand was on horse back to slash on both sides of the horse but ground duels were two handed, I believe. Because Musushi's duels and practices didn't stick to such doctrines he ended up discovering his two sword style which was an anathema to the kata-ization of sword schools. In other words, he broke all the rules and was untouchable due to his application of that attitude to his fighting.

He gained notoriety before he could be judged otherwise thus associating himself to influential samurai in his travels that gave protection. Look at it like this, the mini-series Shogun was from the book of the same name which was very loosely based on a true person associated with either a daimyo or shogun. The reason Japanese even of that era associated with such chaotic nature was by association it allowed them freedom from the shackles of the society rule.

Even Japan today is handcuffed by shikata and all those trappings through kata-ization. They are just now arriving at the understanding that although a great boon for them it also comes with great difficulties they will take a few more generations to overcome. If Musushi broke the mold he did so because of his lack of exposure to society and then his continued solidarity to no one but himself until his death. After all, didn't he supposedly live in a cave where he wrote the book of five rings?

When you read the book I can see the connection that his knowing and understanding the kata of each sword school, his ability to be spontanious and his strategy to deviate from the norm of sword duels sent those samurai into what is called today as the OODA loop, i.e. hey, he ain't fightin fair.

In truth it would seem to me that this orientation is closely associated with nature's survival instincts therefore explains why we humans today tend to lean toward processes and procedures that are kata-like, where we tend to dogmatically adhere to the way karate was taught by the master and therefore end up stifling our ability to transcend all the rules.

Just some thoughts I was having ;-)

"Slavish conformity to traditions and formula's fetters the expressions of individuality ..." - Kakuzo Okakura

Shameless Promotion

2012-01-10T11:11:00.001-08:00

Yes, shameless since it involves family. My brother-in-law ventured into a new business when he retired ..... COFFEEEEEE!

If you live in California and go to South Lake Tahoe then please feel free to visit his coffee shop, the AlpinA. It is on 50.

Ok, my shame is over, back to the blog subject of martial arts!!!!!

Dojo Etiquette - Sitting Structure

2012-01-10T10:29:00.000-08:00

Often American Martial Artists try to utilize what most perceive as the mystical etiquette of the dojo as they perceive it being that mysterious Asian way but without actually knowing why it is done which seems incomplete to me so I am going to convey a bit of information about the culture and custom that drives this etiquette of the dojo.

First, it is not exclusive to the dojo and is actually the Japanese culture and custom. It deals with historical aspects that drive "rank" in Japan. The Japanese culture and customs seem to be derived from the feudal era that created a hierarchical structure where rank, i.e. superior-inferior status, drives the society.

Japan's feudal era worked on this vertically structured hierarchical society and became extremely sensitive to a person status or ranking. This resulted in the kata-ization of many aspects to life in Japan to include where one sits.

In the dojo, as in the structured hierarchical system of Japan, every room has a "head or power place." The highest ranked person sits or stands in this place. The power place/seat is called the "kami za (kah-me zah)." Sound familiar? It is the upper seat in Japanese.

The kami-za is closest to the tokonoma (toe-koe-no-mah). The tokonoma is the "beauty alcove" in the space that has the display of flowers, scrolls or other works of art. Sound familiar?

It comes to my mind that it is "important" to understand "why we do things" in martial arts if we are serious in our studies. I can say, for me, that I never truly understood why it is some dojo performed such "shikata or kata" in the dojo or when I observed it I "assumed" it was specific to the dojo and to martial arts. Not true .....

Where students, kohai, sit in relation to both sempai and Sensei is structured this way due to the reasons above - not exclusive but rather a key to more study. I can say that this is not the complete explanation so hope it inspires one to "learn the customs and culture" of the system they study. You will be pleasantly surprised at what it tells you and what it can teach you.

I like the depth and breadth it is giving my understanding and study of my karate. Remember, "The Japanese society was divided into distinct classes that were arranged in descending order of power and privilege. As in most feudalistic societies, classes in Japan became hereditary and were eventually fixed by law. Strict hierarchies are still a fundamental part of virtually every Japanese organization today." - DeMente, Boye Lafayette

Bibliography:
DeMente, Boye Lafayette. "Japan's Cultural Code Words: 233 Key Terms That Explain the Attitudes and Behavior of the Japanese." Tuttle. Vermont, Tokyo and Singapore. 2004.

DeMente, Boye Lafayette. "Kata: The Key to Understanding & Dealing with the Japanese." Tuttle Publishing. Tokyo, Vermont and Singapore. 2003

Ku-san-ku: "night-fighting?"

2012-01-10T07:42:00.001-08:00

Recently a post discussed "night-fighting" aspects to the kata "Kusanku." I just had to wonder to the question, "what are night-fighting techniques?" Is there such a thing as night-fighting techniques?

Just because a technique is performed a certain way is not indicative that it is night-fighting. One that comes to mind, which I was also told is a night-fighting technique, when performed tells me a lot more as to its possible purpose other than night fighting. I can extrapolate it to mean "ducking" things like weapons attacks or even high kicks both in daylight or at night - regardless.

So, I ask the question, "Is there or are there night-fighting specific bunkai to this kata?" Is it possible that someone decided that because it was given an explanation as to "night time" that it and the kata are a night-fighting oriented kata?

Let me go a bit further, why would anyone designate any kata to be specific to just "one" strategy, tactic or bunkai? Why would anyone "limit" the possibilities of any kata? This seems to me a form of "limitation" which to my view "limits" a person's ability to very specific things, isn't this a bit "limiting?"

I will admit that Joe Swift's assessment is valid, " ... such interpretations were contrived to fit movements that are not very well understood. ..." I would agree that American's who returned after such a short period of instruction tend to "fill-in" in lieu of just stating, "I don't know," is a plausible validation to this statement.

May explanations to this "night-fighting" premise is always related to viewing the night or vision. In a nutshell night means vision is either limited or non-existent. Relying on say "moon light" to guide you also seems "limiting." To my mind it would be more inclusive to provide other sensory revelations such as "tactile," or "feeling." The sense of touch in many cases can be far more effective in night fights then always assuming some sort of visual enhancements are required.

I would also add in that the sense of "smell" also contributes more to this aspect, a small one, to handing night attacks. Let's not forget that "avoidance" is also another night fighting strategy, lets remove the particular of specific waza which is limiting, where one does not travel where one does not have adequate lighting to see as well as to avoid environments where the need to fight at night is prevalent. This comes back on to limiting our methods, i.e. strategies and tactics, because we "label" something into a rut, a hole and pidgin hole that few think to "think outside of, like a box."

Exaggerated movements is counter productive to the fundamental principles of martial systems, economic motion for greater conservation of energy, etc., which does not compute for night fighting, i.e. protection against a wider range of attacks .... how is this night-fighting for it makes no sense. We are seemingly making assumptions that are not readily present in this explanation so I would say this needs further investigation. It does not make sense to me.

I sense some explanations are geared toward a mindset that one is standing against a night attacker at a sparring distance which is also not conducive to fighting with the sense of sight limited or nonexistent. If one is attacked in the dark the best strategy is to use feel or tactile touch, i.e. move in close to feel the attacker's body and then use feel to unbalance, control and defeat.

Another one to consider is the explanation of reading silhouettes which relies heavily on sight which is also fooled by many factors and then exacerbated by darkness. In a nutshell most night-fighting explanations are predicated on the ability to use "sight" where I tend to think it is a matter of close in, feel and conquer which can be in any kata without limitations placed on applications.

I cannot see any proof in any of kusanku waza that say they are or are not night fighting techniques. I can see how to extrapolate possible strategies and tactics from various bunkai interpretations but would not name or label them night-fighting techniques. My assessment which could continue in this analysis is that kusanku is not a night fighting kata per say but rather one of many kata that can be used to determine appropriate strategies and tactics to avoid and defend if attacked at night. Any of the kata can achieve the same results.

Oh, and using sound to misdirect. Sound at night is not easily determined as to directions as sound travels differently at night and according to acoustics of the environment. I would not rely on sound for much but rather touch. When an attack touches me the instinct would be to close in and use my grappling abilities, etc. to remove the threat but then again to avoid being attacked at night prevails over any possible night-fighting technique you extrapolate from any and all kata - not just kusanku.

So, back to the question, "What are night-fighting techniques?" The question is better stated as, "What are the night-fighting strategies?"

One, know that the only effective strategy at night is to move in close, so close you can smell the garlic on the attackers breath.
Two, know that touch is the dominant sense used to remove the threat.
Three, smell can tell you just what your up against when you move in close.
Four, the best strategy against night-fighting is to avoid it all together but always remain prepared for it in as close to reality-based training you can get.

This is all off the cuff so to speak. It would be interesting to hear other views and suggestions. I doubt seriously many spend much time thinking of what it would take to actually fend off an attacker in a very dark place. Some other considerations I can think of are:

1. An attacker is not going to do so unless he or she has all the advantages.
2. An attacker is not going to attack you with a full moon to shine down on the arena but rather attack where the darkness provides him or her the complete advantage.
3. The attacker is in all likelihood going to know the arena of the night attack far better than you will so your at another disadvantage.
4. If you walk into an arena that is dark and triggers your awareness and spidey sense then what the fuck are you doing there to begin with.
5. If your surprised in a dark arena then your not paying attention, your probably listening to music or playing a iPhone game so you are going to be easy.
6. If you willingly go into a dark and dangerous arena, unless your a professional whose job it is to go into harms way, then your ego or monkey brain along with pride and a lot of testerone are driving the bus and who gives a shit, your just being stupid.
7. If you are a martial artist or a professional and have not considered night-fighting in your training/practice then you might want to reconsider your training syllabus.
9. Once again, avoidance is the absolute best strategy because if the attacker is a predator you can be guaranteed that the night is going to be only the beginning advantage for him, disadvantage for you, and your toast because you allowed yourself to enter that arena.

Again, would love to hear more input on this aspect to defensive/protective training. Night-fighting is the Yang of the Yin most train in, i.e. daylight, well lit dojo, smooth and comfortable dojo wood floors, willing participants, dojo mates, etc. ;-)

" ... fraudulent claims and facts are cross checked between our close associates so that we set the records of history straight. ... "

2012-01-09T12:17:00.000-08:00

I read a post today that said one of the ways they cross-check the data for accuracy is to talk to "close associates" so that the "records can be set" as to historical accuracy - or so I read between those lines.

I find this faulty at best and plain old "stupid" at worst. One of my pet peeves is tribal mentality where the particular belief is "written in stone" regardless of its accuracy or historical records - records that are questionable even on Okinawa since records on martial arts were not kept.

I am not saying the close associates are wrong. I am not saying they are right. What I am saying is to rely on "close associates" who are already in that particular "belief system" are not reliable. Even "news reporters" must validate and verify source material from independent sources which to me means sources that are reliable, believable and also verifiable other than the person or persons involved in the story itself.

If I were to tell you in my dojo that Shimabuku Tatsuo Sensei told me that I was to be his American certified "master of Isshinryu" and all of my students, practitioners or deshi - you choose the title - came to believe this then anyone who wanted to verify the truth and accuracy would find it validated by talking to "close associates" to get the record straight might find that it lacks the ability to "hold water."

I will say once more, when you read or hear or see something that seems believable and triggers your sense of "cool" and "need to assimilate" it behooves you to go outside "close associates" and find some form of validation for correctness and factual believability that is not vested in the belief system or the person or the article through association with that dojo, organizational hierarchal and governing bodies.

The moment we don't stop ourselves from believing with little or no questioning because it fits some perception or belief we do ourselves and our practitioners a disservice and stunt the growth potential of the system - especially in martial arts where it could mean damage to the individual.

It might better serve if the folks who publish in an official format, i.e. magazines both printed and electronic, they take on the responsibility that is required of reporters such as for the major newspapers and television news departments - get at least two corroborating sources other than close associates of the parties or party in question, etc.

After all, in order for context to remain objective it must be neutral. To fail in providing truth in reporting, officially reporting through valid systems such as newspapers and television news, we must attempt to fairly and objectively provide reports that inform readers of factual information. Even then it is incumbent on the reader to go a step further and also seek out objective sources that ether verify or disqualify report information and claims.

I quote, "The duty of the journalist is to further those ends by seeking truth and providing a fair and comprehensive account of events and issues. Conscientious journalists from all media and specialties strive to serve the public with thoroughness and honesty. Professional integrity is the cornerstone of a journalist's credibility." -http://en.wikipedia.org/wiki/Journalism_ethics_and_standards

To seek such validation through "close associates" leads to seeking verification of theft or no theft directly from the thief caught in the act by asking his associates who are also caught in the act to verify the innocence or guilt of the thief. How would that go in our system of justice and isn't this the crux of the issue?

The question arises, "Is this blog or any blog reporting?" As to this blog I would say no it is not reporting. I look at a blog as a personal commentary of the subject of the blog. A commentary still has some responsibility but in the end it is merely an opinion, a viewpoint or the perceptive filtering written results of thoughts, idea's and beliefs. All are subject to commenting and it is important that what is given as an opinion here be as accurate and as correct as possible. Where I feel the rubber hits the road is when it can be shown that something needs adjustment, correction or additional information it be done in an addendum with links to the original post if not one or two posts before the addendum is posted.

The Traditional Silent Sensei

2012-01-05T13:15:00.000-08:00

You have heard all the stories about the Asian Sensei who seldom say a word, often give no hints and when a slight hint is given it is often a slight nod of the head or a terse comment such as "you ok, do basics again," or some such white-hair long-white-beard sage like slight verbal or physical "hint." Otherwise your on your own - period.

Americans get frustrated by this type of teaching/instruction method because we give and expect long verbal explanations of "why." I assumed that the traditional silent instruction method of Asian Sensei was a cultural/custom thing and recently came across information that confirms this - quotes to follow.

Aisatsu is in the culture of the Japanese. This is a strict form or a kata-ization of things like language use, the tone of the voice in language, the facial expressions used in communications, the position and movement of the body, and a strong pull of cultural adherence to authority and seniority. It tells Japanese what role they play in their society/culture, the rules that drive every single minute detail of Japanese life and the silent system that is used to live within the culture/society confines of rules and roles. Within aisatsu is mi-narai or silent system.

Since the culture is controlled to the inth degree the silent system requires every Japanese apprentice to learn by observation and listening. They learn patience and it takes a long time to get it and when they begin to get it then they begin to do the simplest and most obvious things. There is an expectation due to the kata-ization of all things Japanese, i.e. the procedures and processes expected from all Japanese and all of them are exactly alike it becomes natural for them to perceive what they see and hear which translates to all the groups as to roles and the group rules.

Another sub-term for Aisatsu is shiji no dashi or "way of giving direction," which is Sensei does, you watch, you listen and then you do simple things waiting for the "signal" from Sensei you can move forward. A slow and methodical process and this explains why when Americans do what they do, ask questions, they tend to get the silent treatment.

Oh, yea, apparently if you push for an answer it is not considered wrong to give answers that may or may not apply to the question. Sometimes they say "hai" to acknowledge your question and prompt you to continue but does NOT mean "yes to your question."

p.s. I have read statements that some Americans who believe what they do is directly approved by Shimabuku Tatsuo Sensei simply because when he failed to respond verbally they pressed the issue and finally he said, "hai." I can tell you that in the culture that does not mean yes to the question, they are just embarrassed you didn't observe and sense the answers they say it to end the discussion or get you to talk more and leave the question behind. Interesting, isn't it?

p.s.s. I have to wonder just how much American's do in the training hall they "think" is approved by their Asian Sensei when in reality it means nothing at all?

p.s.s.s. I can surmise that this form of instruction, silent Sensei, can teach how to be more aware of things in your environment - another post, yes?

Discovering and Testing Stances

2012-01-05T08:49:00.000-08:00

As I continually look at a diagram created by Marc MacYoung I keep thinking of how I can use the information to better teach the importance of learning stances up front before learning basic waza and kata, etc.

First, I would commit to memory a few terms to use. Zone of Effectiveness, Angles of Attack, Integrity Zones, Stable Directions and Effective Force Directions.

Second, I would then teach all the stances used in the system/style/branch, in Isshinryu.

Third, once they are moving into and out of stances with fluidity, they understand proper fundamental principals of martial systems as applied to this narrow field of stances and they are comfortable then we would move to one person taking a stance then I would use the terms above and show them how to determine where those terms and principles within to find the effective directions, stable sides and where they are strong/weak for application and connection to basic waza and later kata waza.

I would make sure they understood all these principles thoroughly before moving into kata and later kumite, sparring and/or fighting - not self-defense yet.

I was just contemplating this and wanted to express the idea. It also blends with other material I wrote of in this and other blogs that everything is reliant on everything connecting most efficiently and productively.

The Newness Fades - Critical Crossroads

2012-01-05T08:48:00.000-08:00

Anyone who takes the martial arts seriously and has lasted beyond the first crossroads of that path, the coveted shodan black belt crossroads, knows that there are many crossroads in this chosen discipline. It is a microcosm teaching in the dojo that many will recognize in our lives. To me the dojo encounter lets me see, hear and feel the event and allows me to "choose" how I will handle it. This mental training then allows the mind to draw on it to respond to those life events that cause us pause and result in traveling down one or another of life's paths. This is good .... but sometimes the path may deviate drastically away from a more beneficial way and this is where the rubber meets the road.

Often, as those who have endured over time know, we lose promising budo-ka at the first black belt. The newness, excitement and feeling of accomplishment fades into the background. When this occurs often the "what-if monkey" or the "Where to I go monkey" jumps into the driver seat and tries to tell the fledgling black belt that they are done here and need to move on to some other gratifying thrill seeking type way. Resist that and seek out more, shugyo is also here as to austere training because this is your moment. That one defining moment of many moments that will change your life. It is up to you, persevere-endure-remain steadfast, and you can decide. Decide not in the moment of indecision but contemplate it, mull it over and give it time to settle and find a home deep down where it really counts.

Remember it is not something that comes instantaneously. It is not something that will thrill you, give you excitement in the moment and be instantaneously gratifying ... that takes time and there are no shortcuts here. Remain steady, on course and with full wind in your sails no matter the condition of the weather, seas or your heart.

In the end, if you persevere, take the time and find your true way deep down inside you - only you, only you can answer the questions - and no matter the direction you go you can hang your hat on the fact you didn't do things haphazardly and without due considerations. Go forward young "dan-sha" and enjoy the fruits of you labor.

Ki, is it real or ?

2012-01-04T09:28:00.000-08:00

Ki is a cosmic energy the Japanese, as well as other Asian cultures, believe to be the animator of life. They, to their thinking and belief system, proved its existence some 2,000 years ago in such practices as acupuncture and in martial arts. They believe, as I do, that there is an energy that runs through our bodies.

Ki is a cosmic energy and sometimes infers the mind, spirit or cosmic breath. Ki is an intricate part of Aikido and the Japanese today have incorporated it as the shout, called kiai, as well into their business model. They have executives reaching out to ki masters to teach them how to harness and use this energy.

It may come as a surprise that under other names most cultures believed in this energy until the age of science where westerners tend to scoff at the idea and feel it beneath them to even consider its possibilities simply because Science cannot prove its existence. Just because it cannot be proved does not mean it is not possible.

Regardless, the concept of "ki" is coming closer to being accepted world wide and in many cultures.

This is actually a capture of energy through a process called, Kirlian photography, which may be the first proof of "ki" energy. Wouldn't it be so cool if someone took kirlian shots before and after and during the sanchin kata?

Karada de Oboeru (kah-rah-dah day Oh-boe-eh-rue) 体で覚える

2012-01-04T09:21:00.001-08:00

In martial arts circles Americans are introduced to austere training by the introduction of a practitioner or master standing under a waterfall during the coldest time of year or when they are seen sitting immobile in a seiza position meditating for hours at a time every day to gain "enlightenment."

In Japan athletes, martial artists (swordsman, sumo, etc.) practice all the time; daily, until the body is exhausted - completely. They do all this year after year, day after day and for hours at a time to transcend normal bodily ability so they may achieve a level of proficiency, skill and discipline that is on a metaphysical or spiritual level.

You hear of this type of repetitive practice, the repeating of the physical actions at increasing levels of difficulty, until it becomes instinctive/automatic. This is referred to as "learning with the body" or Karada de Oboeru.

Karada de Oboeru over the centuries became the underlying principle for all arts and skills practiced in Japan. It was martial arts and other arts of like kind that Karada de Oboeru contributed to the most, allowing those properly dedicated souls to achieve skills that seem mystical.

The Japanese have exhibited such skills and artistic endeavors simply because of the culture developed over centuries that are all based on "kata." The kata-izing of martial systems is merely a Japanese cultural instinct that permeates all the things they do. They kata-ize everything in the finest of details that are, to our view, obsessive. It is this obsessiveness that allows them to excel beyond almost everyone else.

Bibliography:
DeMente, Boye Lafayette. "Japan's Cultural Code Words: 233 Key Terms That Explain the Attitudes and Behavior of the Japanese." Tuttle. Vermont, Tokyo and Singapore. 2004.

Words, Terms and Characters

2012-01-03T09:46:00.000-08:00

This post will use the word/term "chin-ku-chi" as its example.

[caveat: just because you read it here does not mean that I have any of the characters, words or terms correct - look at it as a method to convey an idea, a point or simply thinking outside the box.]

sinew - ken (Chin)- 腱 (筋)
bone - hone (ku)- 骨
energy - ki (chi)- 精神 (腕力 - physical strength, muscular power, force)

The reason the characters are so important for depending on which is used can provide meaning that may or may not be related to the Japanese word used unless it was adopted by a group, martial art group, where it takes on its unique meaning for that group:

勢力争い（せいりょくあらそい） / a power struggle
体勢（たいせい） / a posture, a stance
態勢（たいせい） / an attitude, preparedness, a condition
勢いよく（いきおいよく） / vigorously, with great force

to my view this creates a situation where it becomes extremely important to discover the actual character's the master's intended for words in English such as "Chin-ku-chi" to discover their true meaning. It should be understood that sometimes characters when adopted by a group, MA, don't necessarily translate because of its unique usage within only that group vs. mainstream kanji/kana as defined by the culture in general.

Take: 全力を注ぐ（ぜんりょくをそそぐ） / focus one's efforts, concentrate one's energies
This kanji, i.e. 注, still falls under the overall word definition of "energy" but it is actually not the one used for this particular word. It does denote a specificity that applies to the general usage of the word in Western Karate, overall and in general when defined. To focus effort and concentrate energy to a single point such as the fore-knuckles of the tate-ken, vertical fist, you have to apply a set of principles, fundamental principles of martial systems, to gain the maximum energy application to the target. This is what is meant when one uses the term, "chin-ku-chi."

Notice the examples just prior to this paragraph above where the principles are alluded too. Posture, stance, attitude, force, etc. Although not inclusive or complete they do lead toward a greater understanding and meaning in the application of chin-ku-chi in our teachings and practices of "Ti or Te."

省エネ（しょうえね） / energy conservation, saving energy

In this above next example the character for energy is, 省, which in itself talks of one small fundamental principle which is the conservation of energy so it might be applied to the target. If body posture and alignment along with other energy conservation principles, i.e. positive relaxation, force direction, etc., conserve energy within the body so when applied it is not dissipated by faulty body alignment where muscles take the energy to maintain its posture thus removing energy traveling to the point of departure, the fist or foot, etc. It is therefore a dangerous and limiting function of English to diminish the intent of the Asian karate master's intent in their teachings because we look to words with specifics vs. a more general feel and philosophy that allows a greater understanding, i.e. getting outside the box we place around our interpretations due to our culture vs. the Asian culture driving the discipline of such as karate, aikido, kung fu, etc.

This next one I kind of like a bit as you will see:

精魂を傾ける（せいこんをかたむける） / put one's whole heart and soul, devote all one's energy, exert one's utmost strength

When I read about "whole heart" and "soul" and "devotion of one's energy" as well as "exert one's UTMOST strength" I feel it speaks to an aspect of energy that the exactness of most definitions to chin-ku-chi misses. The deal of "wholehearted" practice of a martial system. I suspect this is one of many reasons the named chosen for the branch I practice was chosen, i.e. "one heart" style.

The character, 魂, is also used to mean "energy" but in a more metaphysical way by a direct meaning of "a soul, a spirit or a ghost." The statement also includes the other characters that do mean "energy" directly, i.e. 精, and when you derive additional meaning to such characters they do include soul, spirit, heart, etc. which also could and does expand the possibilities of the meaning we have for such terms, words or phrases.

Sitting Seiza - Now

2012-01-03T09:33:00.002-08:00

In the video's I have provided for review on seiza one kind of makes fun of a foreigner having a most difficult and painful time sitting seiza while a lecture is given. This style of sitting is not mainstream in Japan anymore for the Japanese in general. Even those who do sit seiza it appears that those who have not practiced sitting in this fashion since childhood also have a good deal of difficulty and pain when in that position.

Sitting seiza apparently is something born from the "tea ceremony." It was used by the tea masters because it was the only position that allowed better movement when sitting seiza then in other forms of sitting, i.e. ergo it was aesthetically better and promoted the form used in the ceremony that was harmonious to the process. The tea ceremony requires absolute control and economy of movement much like economy of movement as a principle of martial arts.

The tea ceremony became a huge thing in that period and it was adopted and integrated into the Japanese culture for all occasions for Japanese in all classes.

Today, as mentioned already, the only Japanese who sit seiza tend to be martial arts, professional performers, tea masters and disciples, priests, and a few others who practice a traditional Japanese activity, art or discipline.

Foreigners are often allowed to sit "agura" which is the Indian style of sitting with legs crossed in front of the body simply because without the long history of seiza practice it is just too painful.

If you can and do sit seiza it is interesting that even today most Japanese believe no one but a Japanese can do it so when a foreigner sits seiza properly they are completely surprised.

Bibliography:
DeMente, Boye Lafayette. "Japan's Cultural Code Words: 233 Key Terms That Explain the Attitudes and Behavior of the Japanese." Tuttle. Vermont, Tokyo and Singapore. 2004.

Sitting Seiza - First

2012-01-03T09:33:00.000-08:00

Take a look at these video's and then lets discuss sitting seiza.

http://www.youtube.com/watch?v=oRvtiuDa3gw

and

http://www.youtube.com/watch?v=Il5tbT5kJew

and

http://www.youtube.com/watch?v=7dOxR0jhZ7w

The last two are given to provide two different perspectives in sitting seiza with both geared toward a "budo" way while the first is provided as a "karate" way. This is the first time I have actually seen one that promotes a "karate way of sitting seiza."

When I searched out sitting seiza on the Internet most tended to be either of these two versions but with varying differences as to specifics which I would take as normal. In my current view of Japan and kata-ized things that a specific kata would govern the process of sitting seiza.

http://www.davidappleyard.com/japan/jp67.htm

Anyway, my curiosity is up a bit and I look forward to many interesting conversations/threads on this subject.

Defensiveness or Mind-stupid Stuff

2012-01-03T09:32:00.000-08:00

"Strength is needed in every truly human conversation. But, it is especially necessary in the dialogue in which the special word is addressed to us, the word that makes us face who we are, that reveals to us the destructive and superficial in us ... This special word ... is always a threat to us. We are tempted to draw up our defense against it. We tend to feel that if we listen to it we may not survive the judgment contained in it ... [Whenever] man is called ... to open himself to the truth, then the power to respond is not something that can be taken for granted. ... On the contrary, a man finds present in himself a hundred hesitations to respond, to act, and to be in a new way." - Gregor Baum

I was reading about people skills and this quote was used to demonstrate that we humans will remain in a defensive mode when in any sensitive communication with another human. I find this also true with close relations, the tendency to defend is there and triggers mind-stupid stuff. As I travel this path I find that it is an absolute miracle that humans have survived all these centuries. I suspect as our technology grows we may find that survival is questionable.

Fear, anger and defensiveness seems to me a survival instinct encoded within our DNA strands - sigh. We need so many tools and knowledge to overcome these obstacles to a harmonious life it ain't funny. I can truly say that if not for my efforts in karate-jutsu-do I may never have found this out for myself and also feel strongly I may not have made it to age fifty-eight. I can really express how it is actually saving my life and more importantly my marriage.

Phew, who would have known in the beginning at that dojo in 1979 at Camp Hansen?

Shugyo - austere training, training, apprenticeship

2012-01-02T08:50:00.001-08:00

Ahhh, new things and many things a wonderful new discovery. Normally martial artists interpret "shugyo" as "austere training." In a nutshell it does mean "training" but for the Japanese it goes a lot deeper than the English word we use to describe this technique (a limited word for this).

Apparently its deeper and broader meaning in Japan is "apprenticeship." This is used in an older more traditional sense for the Japanese. It refers to a younger person who is apprenticed to an older person, generally speaking. The older person is considered a "journeyman" in a particular discipline much like a Sensei in martial arts. This apprenticeship is for a minimum of ten years and can go as far as twenty years under a master-disciple hierarchy.

The goal of "shugyo" is for the disciple to gradually absorb knowledge about the discipline and this is to be done "intuitively." They get little or no input or feedback. They don't get it regarding their performance in the discipline. They don't get any direct input or feedback as to what and how to do things. They are expected to "figure it all out on their own."

Since perfection is the end goal of all training where perfection is not attainable meaning there is absolutely no end to that training and goal of perfection. Shugyo is then seen as an "ongoing process."

In Japan the culture is to train and work which has greater importance than the results of training and/or work. Take learning Kanji. The student is expected to learn far more than simply the mechanics of the strokes needed to create the character. There is form, order, aesthetics and the all important "wa" or "harmony."

Before leaning such things as what it takes to be productive they are required to learn about the philosophy and culture that drives the discipline and of course the Japanese culture.

The lack of feedback and input is geared toward the belief that it is more important to instill the ideology, belief, and culture that something harder to learn that requires more effort to learn it is more valuable than the actual skills or knowledge.

The characteristic that the culture instills in the Japanese is that this type of training and knowledge motivates them to continue learning and striving to improve because since the don't get any feedback about what they are doing they never know where they stand so they give more. When you add in that basic culture in Japan is group oriented where peers can bring about group sanctions that result in "shame or loss of face" and shame or loss of face to the entire group the continue to strive to improve.

Shugyo is not just austere training, it is tied into the Japanese, the Japanese culture and the Japanese group oriented mentality which is alien to Westerners. Every Japanese must be a member of a group, every group has to as as a collective, group members must cooperate and support one another for the benefit of the group.

Why we will find many meaning to the words we use in martial arts is because without the Kanji and Kana characters even the Japanese can interpret only about 70 percent of what other Japanese say. It is often seen that when communicating a Japanese will often resort to the actual Kanji/Kana characters to clear up the meaning with the other Japanese. Often in a group oriented culture the individual groups will also have their own meanings for the same words and characters. Kanji/Kana are not absolutes like English words tend to be and this is why there is more to Shugyo then simply "austere training."

Shugyo is austere training, it is training, it is a traditional form of training, is is an apprenticeship between a master and a disciple in a ranked hierarchical group system. Sensei is one who comes before and is one who has the discipline, knowledge and experience that makes them what we call a journeyman. It is a matter of observation over a long period of time which also has its benefits toward the Japanese culture, discipline and behaviors.

Bibliography:
DeMente, Boye Lafayette. "Japan's Cultural Code Words: 233 Key Terms That Explain the Attitudes and Behavior of the Japanese." Tuttle. Vermont, Tokyo and Singapore. 2004.

Tori Gates

2011-12-22T10:24:00.000-08:00

I have seen the "tori gate" on web sites, on training halls, and on certificates of rank but wondered if anyone was knowledgeable as to what a tori gate is. I have used it on occasion simply because I find them beautiful to look at. I have one I used for a graphic that now resides on the computer at work as a desktop theme.

I was inspired to post on this today as I read a chapter in a book that explained the tori gate with information I did not know. The tori is the gate that one passes through when entering a "Shinto" shrine. It is symbolic of Japan. Its primary function as I said is to mark the boundary to the shrine.

The tori gate also speaks in silence to those who pass under it, you are entering and now inside a sacred place and you shall behave accordingly. Traditionally that means to be quiet and behave reverently at all times.

If you visit Japan and take in one of its many attractions, a shinto shrine, it behooves you to find out the etiquette and follow it. Be on guard and diligently remain aware of the unspoken rules to keep within the countries etiquette and customs - remain respectful.

Also, you will note that the tori gate also has, often, two stone statues of Korean dogs that guard one side and the other of the entrance. They are slightly asymmetrical, one with its mouth open, and the other closed. I don't know the significance of that part.

I am not totally sure if the tori gates are used elsewhere in Japan and/or in Okinawa. I wonder if they are used at either countries dojo entrances. I can understand if they are used that it might signify that one is entering a place they consider sacred in that a serious endeavor is taken on when you enter the dojo and that it marks the boundary of the dojo. It would also fit that when entering you must be quiet and respectful at all times, etiquette being what it is in Japan and Okinawa - of varying degrees and customary traits.

I am not sure if it is appropriate if used at dojo but I suspect it is not exactly what they are meant for when added to certificates and other such stuff. I did try my best to find information as to its usage beyond the Shinto Shrine entrance with no luck, maybe one of my readers can shed light on this. It does bring to mind that in my practice I might take a moment to consider this before using one for some purpose other than Shinto related respect for Shinto shrines. What is the etiquette for tori gates or rather what is the shikata for tori gate usage?

I did find someone's statement that said, "As I understand it the Asian tori gate represent a entrance to a sacred area, leaving the outside world and entering another... very fitting for MA." In our perception of the dojo and the act of "mokuso" it is a belief that one must leave all their outside world concerns at that point and are entering into an area of concentrated effort and study which is derived from Buddhist, Shinto and Zen origins - maybe.

Tori Gate to Meji Shrine Japan, click for larger view.

Addendum: I forgot, Shimabuku Sensei (Tatsuo that is) does have a tori style gate at the entrance to his honbu dojo. I also understand that some Sensei with dojo who are strict Shinto'ist, etc. tend to have one at the entrance as well although I am unable to confirm.

Note: It is a theory that since karate training is also performed at shrines and burial places that they naturally created the same environment with the torii gates, etc.

This one is remarkable as it is the only object that remains after either the Hiroshima or Nagasaki atomic bombing that ended world war II.

Ask Questions - Double Check

2011-12-22T09:55:00.000-08:00

I quote (because I could not do it justice otherwise),

"If you want to be a better believer, ask lots of questions. Be curious and don't settle for superficial facts. Look closer, dig deeper, and investigate the source. Learn how to tell the difference between a personal opinion and actual data, and be open to modifying your beliefs. Then ask more questions, for questions help to expand your perceptions of the world. Approach your questioning with enthusiasm for finding truth rather than a desire to denigrate and tear down other people's beliefs. Most important - keep in mind that we can never know for certain the accuracy of any beliefs, even those we hold most strongly."

- Dr. Andrew Newberg, M.D.

Bibliography:
Newberg, Andrew MD and Waldman, Mark Robert. "Why We Believe What We Believe: Uncovering Our Biological Need for Meaning, Spirituality, and Truth." Free Press. New York. 2006

Read Between the Lines

2011-12-22T09:49:00.001-08:00

Often a book may slip by that has significant value toward our studies of the martial systems. I found this out by accident when I would review the bibliographies at the back of those MA books I truly enjoyed and gained much information from and that inspired me to look at the bibliographies of even those books. One thread tends to lead to another to crate a "whole" system of knowledge that benefits not only MA but life itself.

I remember when reading Sgt. Rory Miller's book, the bibliography, and noted the book "The Art of Verbal Self-defense." I said to myself, cool a book on verbal karate. Little did I realize that it would enlighten me to many troubling traits of mine that had a great effect on my personal life with my family. I mean way beyond the use of communications to avoid conflict for karate, self defense and personal protection. I was flabbergasted and very grateful.

You just never know where a thread will lead you when you take the time to "read between the lines" and actually, "see, hear and feel" things that will benefit your martial arts and your self.

If someone recommends a book, lists one in their MA book or speaks of something that does NOT have Martial Arts in its title don't toss it aside, give it a read. As with any book, give it a few chapters and who knows. After that if it does not speak to you lay it aside and move on. You never know what you might miss.

Haragei - a better understanding

2011-12-22T08:43:00.000-08:00

Let me correct this most egregious of errors in understanding the Japanese language, words, or characters. This is or could be a term meaning exclusive to the martial arts systems but I doubt it. I believe it is an American interpretation due to the ambiguity of the term which is natural in the Japanese culture of etiquette and communications shikata.

Actually haragei is more complex as indicated by this quote, "Haragei is a highly honed emotional and intuitive ability that often cannot be expressed in words. It functions more or less like cultural telepath, and is usually incomprehensible to those who are not similarly skilled. " Haragei or the "art of the stomach" is used in the Japanese relationships both personal and in business. It is a part of the kata of ambiguity.

It is not actually some mystical ability where by a Japanese martial artists is able to either intuitively or by some mystical means determine if a person is going to attack or not but rather a means cultivated through the unique culture of Japan to "see," "hear," and "feel" through perceptions of language to include not only the words, the absence of words, the ambiguity of communications, the void or space in between and the deviation from language kata requirements of the many levels are perceived so that a fellow Japanese can obtain information beyond mere words that appears to the uninitiated as mystical ability to know what others intend, the context beyond words and so on .... it is one of those things like the tao te ching that is not readily conveyable in normal language, culture or beliefs of most persons outside the Japanese culture.

Even now it seems a bit convoluted, just beyond grasping distance or out in a void beyond my understanding. This once again speaks of the need to understand, even rudimentary, the culture that gave us the martial systems.

Infraculture

2011-12-22T08:40:00.001-08:00

Infraculture as best I can determine means, "behavior on lower organizational levels that underlie culture. It is behavioral and rooted in man's biological past. Some quotes to give you an idea of how this may apply are as follows:

"Whenever people talk, they supply only part of the message. The rest is filled in by the listener. Much of what is "not" said is taken for granted. Cultures vary in what is left unsaid." pg 102, chapter 9.

[suppositions, body language and culture; another important reason why one should study the culture that presents or offers a discipline like or similar to a martial art, karate or other combative object. Self-defense once again comes down not to the physical but rather the mental, communications. Do we synchronistically listen, reflect and understand or do we just plaster our internal belief system toward what is communicated and respond accordingly with out consideration of the person, the person's culture and what is filled in by us. Understanding the culture, the person and the infraculture might just fill in the gaps, the reality gaps. To see, hear and feel what is left unsaid may be the key to avoidance in conflicts.]

"Fixed-feature space is one of the basic ways of organizing the activities of individuals and groups. It includes material manifestations as well as the hidden, internalized designs that govern behavior." pg 103, chapter 9.

[knowledge of culture as it deals with space or in my vocabulary "territories." Isn't some conflict a result of invading one's territory? If so, and we study their culture and infraculture then we might understand enough to either avoid territorial disputes or at least communicate effectively enough to earn a free pass through the territory.]

"The facade is one that people present to the world and the self they hide behind it. It signifies recognition of levels to be penetrated ... " ... many men have two or more distinct personalities, one for business and one for the home." pg 104, chapter 9.

[Face .... saving face ..... understanding how culture can dictate a person or groups "face." Facade is not only applied to space, territory, but also to the person and the group to which a person or person's belong.]

"Man's feelings about being properly oriented in space runs deep. Such knowledge is ultimately linked to survival and sanity. To be disoriented in space is to be psychotic. The difference between acting with reflex speed and having to stop and think in an emergency may mean the difference between life and death - a rule which applies equally to the driver negotiating freeway traffic and the rodent dodging predators." pg 105, chapter 9.

[space, territory and culture all drive life and death instincts even if they are not perceived by society today as reality. They still exist and our brains still respond to them so fast your emotional adrenaline driven responses tend to take over and drive the bus. A huge trait to try and train into some semblance of control and repetitive practices toward a reality based training/practice regimen is required.]

This speaks volumes as to the type and need for knowledge before training and application of such things as communications and physical application of martial arts or any combative tactic. Make your fundamental strategy to find the knowledge, encode it to your brain and then train for it both mentally and physically. Find the balance and make it influence the tactics used from this strategy.

Bibliography:
Hall, Edward T. "The Hidden Dimension." Anchor Books. New York. 1969, 1990.

Etiquette

2011-12-21T10:28:00.000-08:00

Ever a bone of contention among martial artists who want to adhere or assume all or some of the Japanese etiquette such as bowing, use of titles, and the use of names. Americans don't necessarily need to use the Asian forms of etiquette but it would be advisable to try wholeheartedly to learn the fundamentals if you decide to take your studies to Japan and/or to Okinawa.

First, as to Okinawa and Japan, the distinctions may not be a far apart as one might imagine. After all, the Okinawans over the years and even centuries have been able to keep their core culture intact even when pushed to change by the Chinese or the Japanese - when Japan pushed into their lives around 1600, I think.

Another consideration here is that both the Okinawans and the Japanese were heavily influenced by China. So, it might bring the two closer in the etiquette department simply because they both took from and created from the Chinese their forms of etiquette and thus their unique cultures.

The use of names, use the last name and to add formality and politeness add the -san to the end. When it is added to either the last name or a title it shows respect and is perceived like our use of Mr., Mrs., or Miss. It is used when talking to both men and women. Adding "chan" to a first name is not recommended.

Using titles is still important to the way of the Japanese. It remains a key social grace even today. Titles are even more important in Japan's business world. In my humble opinion the dojo is also a business situation and is hierarchical in nature so using and adhering to "Sensei," "Senpai," and "Kohai" would be the most courteous and correct form of etiquette. Now, here in the states it is not necessary unless you are trying to learn the rudiments of Japanese etiquette to remain within a traditional form of practice and training. But important is to get it right or it may be perceived when you visit or have visiting Japanese/Okinawan Sensei. (Quick Note: I use to use "sempai" but have since determined the correct way is "senpai.")

Rei, the bow. First know that the bow is not just a formality of the martial art dojo. It is cultural and traditional method of expressing such things as a greeting, respect, when apologizing, displaying humility and when you understand and accept something. The world of the martial arts uses the term "rei" but actually the term used in a traditional Japanese is "o-jigi / oh-jee-ghee." In a nutshell as a martial artist you should use what is called the "medium bow."

Medium Bow: Arms extended downward; hands rest on the legs above the knee; body bent to about 45 degrees angle; normally held for two to three seconds except when you wish to add more meaning to it.

Light Bow: Body bent to about 20 degree angle; held for only a second or so; hands down at the sides;

Generally, use the medium bow to greet those senior to you or to whom you wish to show a special degree of respect and when expressing feelings of humility, sorrow, or an apology to someone. If you encounter, say in the dojo, the same highly place senior several times in one day you greet them with the medium bow the first time that day then a light bow thereafter.

Ok, what I am getting at is if you wish to incorporate a more traditional aspect to your training hall then at least find out what that means and at least, a minimum, stick to this simple guide to get it "right" otherwise give it a rest and leave it alone - use the American etiquette way.

Caveat: this is my personal understanding that came about today, the 21st of December 2011, due to my continued studies. i have casually related it to the martial systems with the knowledge more informed and experienced practitioners with considerable experience in Japan and/or Okinawa may state otherwise. if so, go with their interpretations as they have the experience. this is an attempt to at least pass along a form that will be looked upon as a genuine attempt to honor the Japanese way as best as a foreigner can without being seen as impolite, insincere or insulting.

Physical Foundation vs. Mental Foundation

2011-12-21T08:07:00.001-08:00

The egg? The chicken? Physical? Mental? Which comes first? Do they need to come first vs. second? Our brains want things simplified, at least for the learning stages. Our brains can and do compile, coalesce and merge things out of the atomistic and into the holistic. The question has been on my mind these last few days and I have come to the conclusion that it is best for a novice to the martial arts to gain a solid mental foundation before even seeking out a dojo, a Sensei and by natural selections the dojo mates they will train and practice with as they follow this path of the empty hand.

The mental foundation must be poured mentally with the academia knowledge. The physical foundation is built on it along with building or reinforcing the mental through both the mental-physical-mental training/practice.

I feel strongly that a lot of research, study and encoding of data must precede the continuing mental-physical of martial systems practice and training. The brain, the mind must have source material to work with or it freezes. The goal is to let instinct and reflex drive the action by the mental-physical training to encode this in our brains.

It seems in a descriptive format like this post an easy road to follow but it is the most difficult. Maybe this is circumvented by its complexities and difficulties making it a daunting endeavor long before the also daunting physical requirements.

Something to consider when you take up the sword - metaphorically speaking, maybe!

Knowledge First

2011-12-21T08:06:00.000-08:00

Make it your concerted effort to attain all the knowledge you can to begin your foray into the world and life of martial arts. Make it your fundamental strategy to find it out before you begin martial arts, combative skills or professions involving conflict, battles or fighting. Your mind, your brain must encode the data to find it for implementation during training and practice - it is just the way of nature.

If it does not exist then your mind can't access, retrieve and evaluate for training - it ain't there.

Research before tackling a discipline so you know what you want, what you seek and most important what you get. Know about violence, know about reality based training and know how to find efficiently proficient professionals that can get you to where you want, need or find necessary for your life. To know the path is not walking the path. To walk the path one has to have knowledge of the path. Know the path first, then walk the path - it is not difficult to know it but is to walk it. The chicken or the egg?

proof of authenticity

2011-12-20T07:54:00.000-08:00

Who's proof? Who is going to authenticate the authenticity of the proof of authenticity? One blogger said, "But there was no proof of authenticity. It was a sham." This gets me to boil a bit because my impression is "ego" and "prideful" and "arrogant." Who says who is the authentic source to provide anyone or anything as a proof of an authentic art form be in martial or simply art?

My view of "proof" of anyones authenticity in the practice and application of any martial art is the person themselves. When they get out on the training floor, arena or environment over a period of time proof will be in the pudding, so to speak. Showing one's authentic application of a martial art will become evident soon enough and it it ain't two things will occur. One, they will in all likelihood leave long before they have to "face" the facts and two, they will not meet the current training hall standards and thus lose a bit of that perceived authenticity.

To rely on some organization or lineage or the ability to say I trained with this person or that person means nothing. If your relying solely on what a person says they did with whom, a certificate that has some chop on it or some other so called proof of authenticity toward proficiency then good luck with that as anyone can get stuff like that even from Japanese sources. I know of one now that when the check is cleared the proof comes in the mail soon thereafter.

Poppy Cock, bull hockey, get out on the floor and verify in real time the authenticity of an individual and leave the accouterments in a drawer. Better yet, make sure you know and have personally found their Sensei, give him or her a call and let them tell you just how authentic or not authentic a person is then ... still make sure you validate on the floor in real time.

p.s. the only way I see this changing is when "all" martial artists across the entire spectrum are able to attain a type of synchrony of all practitioners that can and will accept the "one" way. when that is achieved then we can actually have a body that provides "proof of authenticity." But then again if this occurs then we wouldn't need one, right?

Traditional Okinawan Dojo

2011-12-19T13:21:00.000-08:00

First, when I say traditional I mean the more ancient teachings of the Ryukyu Island system of "Ti or Te." This means to my belief any training/practice that occurred mid to early 1800's and before. With that said, "There was no traditional dojo of Okinawa."

What we perceive and believe as dojo did not exist in that way in ancient times. Practitioners practiced and trained in a variety of places to include the home and possible in final resting locations of ancestors, etc. No rank, no karate pajamas, mostly in what we might view as undergarments consisting of short, above the knee, white loose trouser like clothing. No shirt, no shoes (not as a traditional form of practice but rather because shoes were not worn, in some cases, or of wooden variety not conducive to actual training and practice.

Papa-san, the Sensei or Master, watched and mentored until you reached a skill level then would recommend another person to go study with or you were informed in some manner to go off and practice on your own. Often it meant going off and taking on others to teach if or when your Ti or Te were noticed by local villagers, etc.

It was a normal or traditional method to learn one system and the acquire knowledge and proficiency on other systems until you developed your own unique way or system then began passing that belief, way, on to others of like mind. Even then it was all "ti or te" and not until very late 1800's or early 1900's did individuals start to name their unique way, i.e. gave birth to styles like Shorin, Goju and Isshin.

More often than not even then most would refer to their practice according to the location in which they lived ergo how they came to be not just ti or te but shuri-ti, naha-ti or tomari-ti.

What I can gather from studies on this is most masters of ancient times actually made a name for themselves in actual living and applying ti or te in life, their village or the island as a whole.

2011-12-19T10:11:00.000-08:00

Dan-Sha Certificates - English vs. Japanese English/Kanji Mix

2011-12-19T08:45:00.000-08:00

Example only.

In the early years of my practice I felt that a valid rank certificate should reflect the culture by it being written in Kanji/Kana + English or often just plain Kanji/Kana. It looks really cool when done with an artistic flare. I can tell you that the Japanese tend to create such things as if it were art, long ago. Of course now all of the kanji/kana can be created by machine. It still looks pretty darn cool.

I remember when I got a dan-sha certificate of grade it was all English with a nice graphic and border. It turned out to be those certificates sold in the U.S. that were bought in packages of hundred or so that you put in a typewriter or simply printed a name and grade on it. I remember taking my Sho-dan and having it laminated onto a plaque.

Anyway, I digress again. The question really is, "Is it actually worth anything and is it received/perceived as something of value?" I once again have to answer the question with a "yes and no."

It depends on you, the individual, and the value you place on it. It doesn't have to have any value with anyone else except you. All the physical stuff you get; belt, stripes, patches, certificates, etc. have no value even for the material used to construct them. The true value resides in your heart. The presentation is simply a ceremony to allow a Sensei to present you with a token of his or her faith in you as a martial artist.

The presentation of my Sensei's black belt as it passed from his hands to mine meant more than the belt itself. I have since lost it and the feeling when I remember that moment still feels the same today as it did in 1979. I can visualize it with clarity, cool.

If you allow such materialistic accouterments sway your emotions and beliefs you will one day end up disappointed or stop training and practice altogether. That would be a shame.

Yes, I did feel an attachment to such things but in the last ten years I could really care less. I went through a year of self-examination in a local dojo where I came in with one rank, moved up to another and finally another but when I got to the end of that year it really meant little - it was a fun journey but in the end, nadda.

I go every single day down to my work dojo and practice. I train as far as possible without a partner but that is ok with me cause I did all that a while back. I am adjusting to a new age for me, cool too. I go down in my street cloths, do Chi Gong/warm up stretching, kata and then shadow kumite. The process provides me a lot of contemplative time where a lot of idea's and changes occur to me - up from the subconscious mind.

English, Kanji or any mixture thereof only has the value you the individual put on it. If you join a group that says it doesn't count, that is ok too but two things, consider finding another dojo cause making a comment like that says things to my mind or just ignore it, put on whatever belt that say and get out there and learn then allow them to "see, hear and feel" your grade on the floor.

Traditional Martial Art vs. Modern Martial Art

2011-12-16T14:06:00.000-08:00

In our efforts to understand the traditions of those masters long since passed we cannot truly see unless we attempt to understand those men of ages past, their customs, their perceptual worlds and more. Our present day perception of the art we inherited will always be incomplete and only an approximation of the originally masters interpretations and applications as well as that persons perceived philosophical perspective.

The greatest fault in our attempts to connect to the time, person and place long gone is that in our search we will end up seeing that old world with an overlay of the world of our present. Our interpretations as they grow from study will always be influenced by our current state of perception, our perceptive world.

We will have to be satisfied with our approximation of the past, its context and intent as it is molded by our dominant perception, context and intent of our now, our presence or perceptive world. We can get a feeling of what it "might have been like" but must accept that it will always be now and forever an approximation of the original. We will never truly know the past. We can come close and hope.

When we do we must assume full and complete responsibility for re-interpreting their thinking, their beliefs, and their culture, customs and intentions.

Shadow Kumite (影戦 - shadow fight) [影の戦い Kage no tatakai]

2011-12-16T09:36:00.000-08:00

What is it? I just gave a name to kata and the use of imagery/visualization. The only additive is that when I say kata I am talking about the individual or combination of technique taught by kata.

I believe wholeheartedly that to truly practice, train and "use" karate or any martial art for that matter that one must actually use karate. I know that many think that the boxing techniques that use kicks, kick boxing, are karate but in reality to my view it is not. The one or two simple sets of combinations used in karate tournament kumite contests may actually appear to be karate oriented techniques but are very limited and restricted by the contest and its rules.

I am not insinuating that the technique in kata has to be "exactly" that with its bunkai in shadow kumite or any other reality type training but you should be able to see the karate in it and it should not be dogmatically restricted to the bunkai - bunkai is fluid ya know.

So, shadow kumite is taking karate techniques and using the art of imagery/visualization to fight shadow opponents, threats or predators. Nothing new either because you will find this type of training spoken of in many other martial systems but just not called, "Shadow Kumite." [think shadow boxing to get you off the start line :-]

Changing, always changing .... isn't it what life is all about?

2011-12-16T08:07:00.000-08:00

Mike Clarke Sensei of the Shinseidokan Dojo blog posted: "How Times Have Changed ...... " and I wonder what folks think of his post. I am still looking at the clip with a plan on watching it several times until I am satisfied I can see both the literal and those spaces in between before I post a comment, if I post a comment.

Take a moment and read the post, watch the clip a bit and give some feedback will you ......

Space ("ma")

2011-12-15T08:56:00.000-08:00

Sometimes we get stuck in a literal meaning. That tends to be a normal function for us and it is one that we as martial artist who practice a more combative form or even a traditional form should work to see and hear outside of that box.

Space involves personal space and personal space is not just that space around your body, the physical, but also a emotional/psychological and values space as well. Physical, psychological, and values - three critical space concepts that apply in martial practice.

When we consider space lets include a person's possessions - your clothes, your home, your furniture or even a particular piece of furniture, and so on. Then consider that our space around us physically extends outward making an invisible boundary - a boundary that triggers emotional and physical responses as one enters into that energy space where our personal rhythms are disturbed like a stone thrown into a clear calm pool of water - ripples.

When we speak of entering a person's space we must include the emotional space as well where such things as put-downs (dissing one), nosiness, unwanted advice, manipulation and just plain manipulation through supposition, etc. tend to cause ripples in our personal space, physical and psychological.

I would feel that a first line of defense in self-protection is an understanding of one's space and then honoring those spaces and any negative intrusions would result in a interruption of their space, rhythms and energies that would affect the emotional triggers that result in fear, anger, etc. This could mean an attack to protect what essentially is their personal belief space system.

Another aspect of space for us is: flight space, flight distance, critical distance (critical space and critical situations), personal distance, and social distance. This is a bit involved so recommend reading, at a minimum, the book by Edward T. Hall, "The Hidden Dimension," chapter II, Distance Regulation in Animals to get a better view of this aspect or just read Rory Miller's books on violence and violent people cause he covers all this stuff even if not directly named by the names I provided here.

Oh, before you go there .... as to the Animals in the titles don't be fooled into thinking this does not mean the human animal either. The more you learn, the more you know and I have realized how connected all this is to aggression, nature and the human drive toward aggressive behavior, environment, social groups, etc. which Mr. Miller teaches in his seminars and books.

p.s. In the study of Shikata I am finding that a good part of the Mother of Kata comes from the development of Kanji which is kata-ized to the extent that the strokes are governed by specific kata where even the "empty space" that surrounds the strokes is exacting and why they come to create the art of "Sho-Do or the Way of the Brush."

Rhythm Permeates

2011-12-14T07:39:00.000-08:00

All life lives on a rhythm of sorts. There is actually a web of body rhythms that tie humans together. When two people in close proximity are communicating, the two central nervous systems drive each other or they influence each other depending on the strength of one or the other energies related to body rhythms. Energy is also a part of some rhythm. Humans, persons, are also dominated by group rhythms which create and govern behavior - think survival instincts. Time is rhythm for it is built on intervals of exactness - think also repetitive. Human proximity - think aura - involves energy and rhythms that are driven sometimes by emotional rhythms. If a person enters our "space/aura" depending on factors cause a ripple in our energy creating a response. We respond in a variety of ways depending on a variety of contextual stimuli as human proximity closes.

Persons considered of higher authority such as Sensei by their status along with strong human aura's both real and perceived will govern the rhythm of the entire dojo. True and an aspect of teaching a Sensei must be aware of and govern morally for the betterment of the dojo - sound familiar?

Our rhythms and our action/reaction involving proximity, etc. come from our perceptions and knowledge and experiences as to our training as children and others that enter, get close proximity to our world of reality, our lives as we grow. Their rhythms influence our rhythms both positively and negatively.

In the American culture, generally speaking, along with our time system are conditioned - with rare exceptions - to view only singular performances. Repetition is something foreign to us where we cannot appreciate the value of repetitive practice. Rhythms are created by the repetitive aspects of life much like the movement of time is a set interval of time repeated infinitely. It becomes the lesson often overlooked in our culture as the means to achieve a rhythm that fosters the dojo and group to achieve proficiency in all we do to include life itself.

The essence of rhythm is that the intervals are repeated. Rhythm is what permeates all of life, nature and the Universe itself often proven in scientific research. Synchrony of this sort can make a difference in life or death situations or in whether or not people get hurt on the job.

In Japan, the group is more important that the individual. Japanese who are conversing will frequently monitor their own breathing in order to stay in sync with their interlocutor.

This indicates that one aspect of controlling an aggressor may be in either getting in synch with their body rhythms or being able to disrupt them to your advantage. This may be the impetus that drives the ability of masters to cause a disruption to another persons rhythms, energies or stability mentally and physically - dissonance resulting in breaking rhythms.

Now, I would like to "extend" this post topic in a manner I have not done to date for a reason I lacked the knowledge. The knowledge is a bit less than I would like but here goes anyway.

All of us persons, humans, people are sensitive to changes in our body language so that when we encounter others both tend to sense those changes according to the encounter. We respond to what is said or done. Our individual perceptual world if not bridged can and do contribute to aggression or survival instincts. Building the bridge is necessary to achieve common understanding but this becomes more difficult as more and more differing cultures and thereby different individual perceptual world get closer and closer - proximity.

I quote, "Indeed, it is now believed by ethologists such as Konrad Lorenz that aggression is a necessary ingredient of life; without it, life as we know it would probably not be possible." You may then ask, "why?" Then again you may be reading this and say, "What the .....!"

It has come to my understanding that aggression leads to spacing or we become so numerous, so crowded, so proximate rhythm interruptus that we destroy our environments and thus ourselves. The greater our numbers, the more we venture outside our cultures, the more we encounter other cultures without the knowledge and understanding of each we encounter greater stress. Interactions, dysfunctional interactions, increase so stress increases and the adrenaline driven fear/anger/frustration emotions send our monkey brains into hotter tempers that cause changes in our bodies resulting is a natural drop in births and increases in death. This seems to be the part of the survival instincts we have literally passed up in our technological endeavors - we have surpassed our humanity with technology and the results are we have not genetically, nature, evolved. It could be the world, our planet Earth or tribal instincts are not meant to be this big.

Our food supply would have naturally kept the world population at the proper level if not for our ability to add "extensions" which of course added to our ability to produce beyond nature's intent and thus create this particular situation - the planet was not meant for this and now it is time to pay the piper.

Aggression is a part of our survival instincts and with a holistic view means we are suffering the results of our own doings so that nature can restore balance. Our proximities, our perceptual worlds, our cultures clash creating aggressions so we may bring the population back to balance but the kicker here is it may not be enough and extinction may result.

Now, isn't that a wonderful thought to consider when trying to understand why we have not been able to surpass our innate aggressive tendencies? We need space, we need our clans or tribes and we need our cultures and we need to keep and remain separate.

Boy, what kind of crazy thread will this one cause?

Creator vs. Naming

2011-12-14T07:38:00.001-08:00

I am beginning to understand why some folks tend to say that Tatsuo Sensei named the style of Isshinryu vs. actually creating the style. I had to allow my mind to view "creation" vs. "evolving" it. If you take a literal look at Isshinryu you find that it is comprised almost exclusively of kata from other styles which are, of course, simply individualized creative efforts vs. creating new stuff. In that light all hand combative systems in all probability fall into this same form of evolving.

Isshinryu is the evolvement of a system already proven into his personal philosophical style. It is a creation of sorts but I tend to actually consider it a means of taking something already tried and proven and modifying it to suit Tatsuo Sensei so when he felt he had evolved it enough he "named it." He personalized it and it became our style of Rhukyu-te, the system itself.

Of course, we can split hairs on this if we want. I think to create something means to create something new and never before experienced in life. That is just me tho. It may be that one says they "created" something to satisfy pride and ego feelings, i.e. see, I am something special because I "created" something. I think Tatsuo Sensei branded his practice which is "like" a personal creation of sorts but not actually creating a new unique style. Yep, many will vehemently deny and argue this point. Good, as long as it gets folks to "think!"

Kanji - Shikata (kata) connection

2011-12-13T11:16:00.001-08:00

The characters found for shikata are, "仕方," when when broken down into separate characters mean, "仕" specifications and "方" how to ~. The entire character set means loosely, "a way or method for how to or way of doing something.

The character, romanization word, was found through the original book of reference, the Shin Gi Tai, by Mike Clarke where a reference was made as to karate kata being of greater importance over the system of Te vs. the current belief that kata is a part of Te. Clarke Sensei's reference material led me to the book on Kata or "Shikata."

In that study material we find references to "kanji." I will try to bring a bit of interest to this by some data that led me to believe that kata drives Japan, and I believe now Okinawan, Karate - shikata.

Shikata is often referred to simply as "kata" for brevity so I will do the same in this and any followup postings. But I want to begin with references to "kanji" to continue this particular post because kanji seems from my studies so far to be the reason for kata.

Some historical influences to kata begin with Shintoism, the way of the Gods. Then of importance is Buddhism, Confucianism, the ideographic writing system, and other cultural influences from China. All this led to a "highly controlled behavior" model that would express subservience and respect toward superior beings. There are then presented various other factors that led to kata in Japan that should be fully understood so "read the book."

This post tho wants to speak to what the author presented as the "mother of kata." Kanji, what was called by the Japanese as "Chinese Letters." Korean scribes transcribed Japanese language into Kanji. The writing of kanji involved other principles but in a nutshell it resulted in a particular form of training to lean how to read and write the complicated characters where the strokes to create kanji became kata-ized, i.e. the conjoining strokes were taught is very specific order and there were no deviations allowed. It was referred to as "way of writing" or "Kaki-kata."

The mental concentration and mechanical aspects of writing in kanji required memorization and that is done by repetitive practice over time. It involved thousands of kanji characters which were more of a translation of concepts communicated by sounds vs. simply utilization of what we use, i.e. A, B, C's which also became a very personalized experience with strong mental or psychological aspects.

The mental concentration was governed by specificity in a kata like manner. The learning process for kanji resulted in a high degree of the sense of group harmony of form and style which imbued a deep sense of aesthetics. An art form or way of writing. It also, much like we profess to achieve in karate kata practice, provided a means to increase a person's patience and to persevere in all they do to an extreme.

The requirement to practice and learn kanji became the "way" to shape Japanese physically, intellectually and emotionally further binding them to the group mentality through this kata of the kanji writing. This became a core aspect along with others to create their group style culture.

Every person in Japan were now required to follow this kanji-kata to create these characters in a manner that became an art form which is known today as "Sho-Do or Way of the Brush." We call it calligraphy.

Writing kanji also denoted one as being of great character and worth. Thus was born shikata or kata. It is not much of a stretch even for non-Japanized persons practicing the Asian traditional martial arts to see that this led to the kata within the art from the kata-mization of the art itself. As you read the book on its many subjects which are all governed by their individual kata you begin to get a fundamental understanding beyond our limited view of what we perceived, until now, as karate kata.

I may have it right or maybe wrong but you can begin to see why understanding of the kanji that describe the sounds as some more conceptual meaning could lead to greater understanding of our practice and training.

p.s. of you wish you can view shikata/kata as very detailed procedures to get things done.

Bibliography:
Clarke, Michael. "Shin Gi Tai: Karate Training for Body, Mind, and Spirit." YMAA Publishing. New Hampshire. 2011.
DeMente, Boye Lafayette. "Kata: The Key to Understanding & Dealing with the Japanese." Tuttle Publishing. Tokyo, Vermont and Singapore. 2003

Okinawan Samurai - UPDATE

2011-12-12T12:03:00.000-08:00

It is with clarity that I say that for anyone outside of a pure Japanese cannot be a Samurai even in the most advantageous of situations is impossible means to me that no Okinawan can achieve Samurai status regardless.

I quote, "Japanese have historically been unable to accept non-Japanese into their society (this culture and society has Samurai as an intricate/interwoven fabric of said society). This intolerance goes beyond both race and language. Persons of Korean or Chinese ancestry who are physically identical to the Japanese and whose families have lived in Japan for generations and are totally assimilated into the culture are not accepted as Japanese. "

To further express this it is clear that even those who are Japanese tend to be removed from the culture and society upon their return from living and working outside of Japan, etc.

I also quote, "To be regarded as and treated as a Japanese you have to be born in Japan, of Japanese parents, and raised as a Japanese in the full cultural implications of the word."

Both quotes tell me emphatically and irrefutably that Okinawans even when married to a Japanese cannot nor can their offspring lay claim to and be "Okinawa Samurai" in the most literal sense.

Although your arguments make a lot of sense they are predicated on our perceptions, beliefs and understanding from an American system of beliefs, perceptions and understanding where the only means by which we could understand otherwise is through total immersion in the Japanese social fabric for at least two decades to even achieve a modicum of understanding as I gleamed from the study of Japan Kata where one person did just this and then exclaimed that even with this they were treated as gaijin - foreigners.

SG made an excellent argument but in the literal kata like environment that is Japan it fails to persuade - me.

p.s. I mean literally a Japanese Samurai. There is always, like here in the U.S., that one may borrow that title and call themselves Okinawan Samurai using the definition of Japanese Samurai but "LITERALLY" they cannot be Samurai as like Miyamoto Musashi type Samurai.

Bibliography:
Clarke, Michael. "Shin Gi Tai: Karate Training for Body, Mind, and Spirit." YMAA Publishing. New Hampshire. 2011.
DeMente, Boye Lafayette. "Kata: The Key to Understanding & Dealing with the Japanese." Tuttle Publishing. Tokyo, Vermont and Singapore. 2003

Kata, It is more than we all think ...

2011-12-12T07:51:00.001-08:00

Kata, a favorite subject. I believed I had a solid understanding of kata before yesterday but now I can see the inkling of more in my latest studies. I have written on semantics, characters in Japanese - kanji/kana - as well as the importance of kata in karate. I got this new study from the book by Mike Clarke Sensei, Shin Gi Tai, where he mentions that our belief that kata is a part of karate vs. karate actually being a part of kata and I said to self, "What!"

Let me begin by saying, yes I practice the system of Okinawa Te. You might be saying that this would not really apply to Japanese "shikata." But, if you read about Japanese Kata you will find strong connections to Chinese boxing which of course also strongly influences Okinawa Te. When you see that this brings things to "full circle" you get the overall need to allow connections to China, Okinawa and Japan.

Before the Japanese entered Okinawa the Okinawans dealt with many Asian communities but none more so than China. Before Okinawa dealt with Japan the Japanese many centuries prior were influenced by the Chinese and Korean connections starting with Japan's first foray into writing where they took the Chinese characters and adjusted them to suit their own language.

So, you say but when you study a bit more about the "culture" involved in karate you will find that many of the things we have assimilated into our American traditional practice of karate have lots to do with it. Especially when the circle finally met by the Japanese entering into Okinawa and Okinawa introducing karate into Japan and then Japans influences to "kata-ize" Okinawan Karate.

Sounds a bit convoluted when I post it right? Well, it isn't and the introduction of "Shikata" of Japan where they devote a section to martial arts and karate you begin to see just how important culturally, traditionally and generally kata are to martial practice and training.

As a traditional practitioner one might want to see how this fits into explaining the cultures and beliefs of those who created Te because it is true that when you try to understand it you can then begin to truly understand Te - karate.

Bibliography:
Clarke, Michael. "Shin Gi Tai: Karate Training for Body, Mind, and Spirit." YMAA Publishing. New Hampshire. 2011.
DeMente, Boye Lafayette. "Kata: The Key to Understanding & Dealing with the Japanese." Tuttle Publishing. Tokyo, Vermont and Singapore. 2003.

My Dojo

2011-12-09T12:35:00.001-08:00

Someone asked, "If you train and practice daily, where do you do it and wouldn't that be your dojo?" I thought about that and this person was correct. I do have a dojo and that is a dojo of one practitioner, me.

I practice at home but most of it occurs at work. Early in the morning before I begin, during the day at breaks and lunch and sometimes in the evening before going home to slow the pace down and get my internal clock back on-line vs. work clock/time, etc.

My work dojo is way down at the bottom of the building with little or no traffic. It is a bit configured as depicted in this drawing. Thanks Dude for pointing this out.

Click for LARGE VIEW ;-)

Dysfunctional Humans

2011-12-09T12:33:00.001-08:00

It is a question that has come up a variety of times over the last few years for a variety of reasons. Most come from my continued studies which speak to the workings of the human, the human mind and the human brain. A lot is geared toward nature's survival instincts which seem to still govern our lives even tho survival is no longer a matter of life or death - metaphorically speaking.

Dysfunction speaks of an impairment, a failing and of not operating properly. Dysfunction tends to consist of a psychological, physical and societal influences or purview.

I am thinking along the lines that human dysfunctions come from modern industrial influences with emphasis today on fast moving instant gratifying technologies, i.e. cell phones, computers and social techno interfacing through electronic means. I ask myself, would humans even have to endure the perception of dysfunctions if we still lived where survival meant being a member of a tribe, hunting for sustenance and maintaing solidarity to survive incursions by both animal and humans.

In that light anyone who may have a debilitating dysfunction simply means they are not strong enough to contribute to the survival of the tribe. I was led to believe that in those instances the child never got past a few days old. If you don't function normally, who's idea of normal is that anyway? I feel I am pretty much a normal human who tries to live according to nature's plans with adjustments for industrial/techno living. I believe my dysfunctions arise only when I encounter others who perceive me as not adhering to their belief system and their way of life, doing things and their views, etc.

If we still lived in the boundaries set by nature would we be encountering that many humans that much different from us. Would I as a European born tribal member living within natures specified area and time and culture ever encounter a person from an Asian continent with totally different beliefs, culture, language, and ways? Hmmm, are we actually multiplying and moving out beyond natures intended boundaries creating more friction and dysfunctions leading to conflicts?

My studies indicate so far, my view, that we are living far beyond our current evolutionary state. Why? Our minds, our brains and our ability to think, reason and create. Not to lessen our ability to discover ways to enhance our limitations as humans, i.e. flying without natures wings of a bird but mechanically.

Our brains, minds and bodies have not evolved fast enough for the environmental evolution that we are pushing on ourselves, our Earth and our Nature. The argument would say our industrial/techno advancement has meant the discovery of great things but I say at what cost. Life must have balance, life must remain somewhat in equilibrium with nature, all things of nature and all things of the Universe.

Techo advancements have outdistanced our humanity. Is this why we are experiencing dysfunctions? When did this word even come into use? I doubt that our ancient fathers and mothers used the word to describe things that humans did, do and are doing both now and historically.

Look at it this way, we have to create through technological means food enough to sustain humans. The natural ability of the Earth to provide food has limits and we have exceeded those so the need to enhance food was created, just to feed us.

How does this equate to martial arts. Well, we tend to speed past the natural order of the discipline in order to reach more enhanced aspects that are cool, spiffy and ego gratifying. We have folks with multiple black belts, multiple claims to expertise in multiple systems and we have created many human enhancements in the name of instant gratification, physical ability and greater notoriety. At what price? Are we actually, still, practicing the art of karate? Has our efforts to move beyond the natural boundaries of practice and training caused a loss of the true transmission of karate-jutsu-do as the ancient masters intended? Has the change to technology resulted in a lost art?

Questions, questions, questions! Maybe if humanity were still facing lions, tigers and bears the stuff that results in a dysfunctional person would be "less" of s dysfunction.

CAVEAT: These are my thoughts, my idea's and not meant to influence, sway or propose any expertise in this most difficult area - that is what they have therapists for .... oh, and my views, etc have absolutely no basis in research, facts or other such data of note. Just my thinking .....

Okinawan Samurai

2011-12-09T09:04:00.001-08:00

Okinawans were Okinawans, historically speaking. Even today they tend to remain Okinawans. So, when I read a story about one of the famous karate masters and I come to the line in the story that speaks of the master as a Samurai or of Samurai family I have to ask, "Samurai?" The greatest influences of a positive nature to the Okinawans, according to the limited history written in English, were the Chinese.

Mainland Japanese of Samurai lineage don't just allow anyone to suddenly refer to themselves as Samurai, you were born into that status or so I have been led to believe. The Japanese only came to direct their influences on Okinawans in the 1600's when they decided to "conquer" them and subjugate the peoples as Japanese citizens.

I believe that Okinawans, before edged weapons were removed by their King, had a military of sorts but I doubt they were considered Samurai. Even if they were the word doesn't fit because Okinawans didn't speak Japanese. They spoke a uniquely Okinawan dialect, uchinaguchi. I also doubt that they insisted they be called Samurai during the more heated times when Japanese Samurai governed or policed the island. This smacks of the audacity we Americans have when we speak of ourselves as Samurai simply because we practice with a sword.

Is this some urban type legend that was used to spruce up the stories that are told of the masters of old? When does fact fade into fiction in any story of martial arts? Isn't it natural for humans to kind of express their views with a bit of drama and dramatic license? Is this like calling myself a "warrior" when or if the term is defined could mean a yes or no?

Question, question, question .... regardless, the stories are good. I enjoy them immensely. Even if they tend to go beyond mere fact they still provide some cultural indications we can learn from so that is good, right?

Your Greatest Opponent

2011-12-07T13:45:00.001-08:00

Who is your greatest opponent? If you practice jutsu-te then you have asked yourself this question time and again. My greatest opponent is myself!

Often people in trouble look outside themselves to find answers. The only answers you should seek are those you have in yourself. You might feel that some person has some special skill and can provide you the lessons but in reality those who do this are actually "listening attentively" and "reflecting" to get you to find the answers within yourself.

Why you have to find your own solutions:

1. You have all the data. No matter how effective the other person is at listening they can never have all the information you do.

2. You are taking all the risks. If the other persons solution isn't good you will suffer the consequences.

3. You must implement the solution. You know that your acceptance to take an action is more likely to be successful if you are the one who made the decision, right?

4. It is your confidence and sense of self-responsibility that is strengthened when you make and implement your own solution. It is a step toward shaping your own destiny.

5. Both you and a listener become less dependent on the other as a listener or helper.

Of course it can be much more convenient for you if you just allow others to lead you around so that you can give yourself the excuse it is there fault you fail. If you do fail it is no one's fault but your own. Take control of your life, find your own destiny. You have all the answers and the only purpose for the other person as a listener is to be a sounding board that reflects you so you can find your answers yourself while developing a friendship with a listener. You win, the listener if needed wins and both become close and successful.

Ever wonder why Sensei in Okinawa might not provide more than the simplest of of comments? They want you to discover for yourself what you can do and what you can define and what you can apply in martial arts.

Mastery

2011-12-07T10:43:00.001-08:00

Hi, Fellow Martial Artists

I just viewed this trailer and it spoke to me of what I am trying to achive in my personal practice. If you wish to know what it takes to truly "master a discipline" then watch this .... I can't wait for the release of this documentary.
I have to consider a couple of assumptions I have made watching this clip. First, Jiro Sensei never sought out the recognition he has achieved in his discipline. He did not seek out the "national treasure" designation the country bestowed on him. He did not seek out all the people who partook of his delicacies. He only wanted to make "sushi."

My Dojo (Dreams)

2011-12-07T10:30:00.001-08:00

I have always had this dream, a dream that one day I would build my own dojo and have an optimal layout for practice and training. I dreamed it would be a traditional one, mostly. Mostly Okinawan cultural driven but with a few added Japanese traits I find interesting and of value. It would be all wood construction with the interspersed paper shoji, etc. with smatterings of our culture thrown in to make it mostly Oki tradition with a eclectic mix of Japan and the good ole U.S. of A.

Don't care if I have students or not, just my dojo where I train, practice and study Okinawan Te. :-)

Click for larger view. Feel free to download and use!

Hanging Scrolls

2011-12-07T09:24:00.001-08:00

I often wonder about the hanging scrolls. I understand that it is a kanji quote of some sort. You find plenty of quotes, etc. in the ads placed in periodicals ranging from the system/style name in kanji to other things that are important to the Sensei. I also understand that it has a place where it is hung in the dojo. I believe they are hung on the shoman or wall of honor.

I was also pleasantly surprised to read in Mike Clarke's book, Shin Gi Tai, that the pictures of the masters for a dojo are place high on the wall which is, as Mike Clarke has provided, considered a place of honor. I didn't know that the frame is black for a reason as well. I understand it has something to do with the masters being deceased but that needs verification and validation.

Ok, the hanging scrolls. I should have known that like many things the scroll has parts and names/labels for those parts. I found this snapshot of a scroll with nomenclature. If it is from your dojo please let me know and if you would prefer I remove it from this post.

I also have seen such scrolls in the Okinawan dojo but am not sure if this is new to them, i.e. adapted from Japanese dojo, but they are there now. It may or may not have been a tradition in Okinawa even tho I am led to believe they have existed in Japanese dojo for a long time.

Is it Military or is it Zen Buddhist Influences

2011-12-06T15:53:00.001-08:00

Often when asked about certain practices as to etiquette in the dojo I respond, it was a military thing. As I continue my studies of the cultures for my practice, i.e. Okinawan with smatterings of Japanese influences, I am coming to a new hypothesis, that it may not be just a military influence driving such practices but possible it or the Zen aspects of Japanese systems called "art."

In some of my posts I have alluded to the Japanese influences in regards to culture, customs and Zen Buddhism. Take the concept of "kata." We tend to think that "kata" are a part of karate. In the book written by Mike Clarke, Shi Gi Tai, he references that actually the martial arts are a part of "kata." Hmmm, urban legend debunked?

Kata is pretty rigid in Japan. Everything has strict rules governing how everything is done and they tend to call that "kata." It can be exactly like many military aspects our boys serving in places like Japan, Okinawa and other Asian countries place on practices and training. It could be this like-minded connection that attracted the military to the dojo in the fifties and later, maybe?

What I have to consider is the most direct influence on a system. It could be a military influence, a Zen Japanese connection or it may simply be some other form perceived, accepted and then merged into a system of practice and training. In lieu of either one or the other it remains as a possible out of the box and open mind aspect to consider.

Thinking, thinking, thinking!