I discovered, from my studies, another term that describes relationships in the physical world. I plan on commenting here on the part that relates to martial arts and self defense of communications, i.e. verbal self-defense. Syntonics are being in tune with. As no one is an island syntonics are not doable if something that needs to be in tune with another thing is not present or in tune. In MA that is Sensei-Seito, Kenpai-Kohai, etc. In self defense that is threat and victim.
It is also a training of two individuals in a manner that promotes learning and encoding principles of martial systems with all the entail. To be syntonic means a state where two humans are properly in tune for successful interactions be they verbal or physical.
Verbal syntonics means to be in tune to one anothers perceptual filters or for communications to be successful. This is the crux in explaining the method overall - fundamentally and generally. Thus the gentle art of verbal self-defense is the art of syntonics.
As to the physical side of syntonics. This has both Yang and Yin features. Yang is in regards to two who are in conflict where one or the other disrupts the others tone, tempo, etc. allowing the other to defeat them. Yin is where the Sempai and Kohai, in practice or training, provide the tone and tempo that are syntonic, or in tune, that promotes mutual learning and encoding of principles and technique for their system to use in protection, fighting, and combat - as necessary to goals.
I am just touching on this part. Expect to see addendum's as I travel this new feature of VSD/MA, etc.
Dōchō-sei no aru no geijutsu - 同調性のあるの芸術
術 - an art
同調の - syntonic
同 - the same, identical, equivalent, similar, like, common
調 - a pitch, a tone, a tempo, a meter (as in music)
Participation
I have a trait. That trait involves mentoring practitioner(s) in the system of karate I refer to as Isshinryu. In the beginning I was pretty much free spirited, i.e. if someone wanted to participate in the training hall I was all for it even if they participated haphazardly and intermittently. After all, if they desired a colored belt then they either applied themselves to achieve this in a certain amount of time or they didn't and waited longer. Their choice.
I have a trait. That trait is not conducive to any type of training that involves remunerations. It is now a trait that is not conducive to the current state of martial arts practice and instruction - mostly, there are exceptions.
I have a trait. That trait is a high requirement to participate in the training hall. I have a trait. That trait says if you don't plan on participating fully, completely, and will due diligence then don't participate. No excuses, participate or not, your choice. I feel wholeheartedly that to get involved in classical/traditional training and practice takes a type of commitment that most don't either understand or don't wish to commit to. I have the trait that this type of training and practice is serious, period.
I have a trait. If you come and participate and are not of this mind then I will not give you much time. If it persists beyond a couple of sessions I won't waste any time on you at all, period. I would rather spend effort on a person who is hungry to learn, to study, to practice and to spend the time and effort to progress. If you are not willing, don't bother.
My dojo, when active, remained at a level of three and maybe four folks who were dedicated and diligent. Today, I believe no one would actually come to the training hall and remain longer than fifteen minutes - gone, bye-bye, and good riddance. I also firmly believe there are those out there of similar mind that if I came into their dojo I may not remain. There are some who take this far and above my level. This is good. If I don't have the commitment, etc. then I don't need to be there either.
I have a trait. That trait is why I am retired from instruction in the training hall. Outside the venue's I used when active there are none who would provide space for me to teach/instruct/mentor - why? - because they would feel my method a waste time. It does not cater to the sporting aspects, the commercialism, and the possible profits those may bring. This is also good, don't need it, don't want it, and never did.
I have a trait. Participate - don't participate. Make a decision and move on.
p.s. maybe why I don't have a dojo now, ya thunk.
I have a trait. That trait is not conducive to any type of training that involves remunerations. It is now a trait that is not conducive to the current state of martial arts practice and instruction - mostly, there are exceptions.
I have a trait. That trait is a high requirement to participate in the training hall. I have a trait. That trait says if you don't plan on participating fully, completely, and will due diligence then don't participate. No excuses, participate or not, your choice. I feel wholeheartedly that to get involved in classical/traditional training and practice takes a type of commitment that most don't either understand or don't wish to commit to. I have the trait that this type of training and practice is serious, period.
I have a trait. If you come and participate and are not of this mind then I will not give you much time. If it persists beyond a couple of sessions I won't waste any time on you at all, period. I would rather spend effort on a person who is hungry to learn, to study, to practice and to spend the time and effort to progress. If you are not willing, don't bother.
My dojo, when active, remained at a level of three and maybe four folks who were dedicated and diligent. Today, I believe no one would actually come to the training hall and remain longer than fifteen minutes - gone, bye-bye, and good riddance. I also firmly believe there are those out there of similar mind that if I came into their dojo I may not remain. There are some who take this far and above my level. This is good. If I don't have the commitment, etc. then I don't need to be there either.
I have a trait. That trait is why I am retired from instruction in the training hall. Outside the venue's I used when active there are none who would provide space for me to teach/instruct/mentor - why? - because they would feel my method a waste time. It does not cater to the sporting aspects, the commercialism, and the possible profits those may bring. This is also good, don't need it, don't want it, and never did.
I have a trait. Participate - don't participate. Make a decision and move on.
p.s. maybe why I don't have a dojo now, ya thunk.
The Art of Syntonics or The Gentle Art of Verbal Self-Defense
Bibliography:
Elgin, Suzette. "The Gentle Art of Self-Defense at Work." New York. Prentice Hall Press. 2000.
The Gentle Art of Verbal Self-Defense Barnes & Noble. 1993.
More on The Gentle Art of Verbal Self-Defense Fireside. 1991.
The Gentle Art of Written Self-Defense MJF Books. 1997
The Last Word on the Gentle Art of Verbal Self-Defense Barnes & Noble. 1995
Elgin, Suzette. "The Gentle Art of Self-Defense at Work." New York. Prentice Hall Press. 2000.
The Gentle Art of Verbal Self-Defense Barnes & Noble. 1993.
More on The Gentle Art of Verbal Self-Defense Fireside. 1991.
The Gentle Art of Written Self-Defense MJF Books. 1997
The Last Word on the Gentle Art of Verbal Self-Defense Barnes & Noble. 1995
Talking vs. Listening
Verbal Self Defense or the art of communications as to martial arts self defense/protection, etc. seems to have two sides to that coin as well. I have posted that learning to communicate in a fashion to avoid conflict is critical to teaching self defense yet I discovered that it has other benefits as well, both good and bad.
First, talking is unhealthy. It is unhealthy when it is not conducted adequately to remove conflict - avoidance. It is also unhealthy because researchers have discovered that talking, both emotionally charged and the more innocuous, causes stress that involves blood pressure, etc. All those things we discuss in the adrenaline dump caused by fear also involve simply talking. Read more on page 236 and 237 of The Gentle Art of Verbal Self-defense at Work to get the full explanation.
Second, listening is healthy. It is healthy when you actively listen to someone in a verbal situation that keeps things out of the monkey's hands. It allows us to deflect fighting. It allows us to remove the language that would cause us to get into a fight. It creates the ability, one part, to avoid conflict be it verbal or physical. Now, add to that the fact from the same research that listening lowers blood pressure, slows the pulse, and improves the chemical processes within the body at every level.
I guess you may not have realized that to achieve control in any conflict it takes keeping things like respiration, etc. low so the mind can function at its best in critical situations yet you may not have realized that listening actively to someone shouting in your face, part of the monkey dance, you promote this lowering of the body functions to enhance breathing and its benefits to remain in more control and allowing you greater ability to avoid.
The art of listening coupled with verbal self defense can do both conflict avoidance-deescalation and increase healthily benefits to the body and mind. It also enhances those attributes used to control fear, anxiety, stress of all kinds be it life experiences or more conflict oriented encounters.
Bibliography:
Elgin, Suzette. "The Gentle Art of Self-Defense at Work." New York. Prentice Hall Press. 2000.
First, talking is unhealthy. It is unhealthy when it is not conducted adequately to remove conflict - avoidance. It is also unhealthy because researchers have discovered that talking, both emotionally charged and the more innocuous, causes stress that involves blood pressure, etc. All those things we discuss in the adrenaline dump caused by fear also involve simply talking. Read more on page 236 and 237 of The Gentle Art of Verbal Self-defense at Work to get the full explanation.
Second, listening is healthy. It is healthy when you actively listen to someone in a verbal situation that keeps things out of the monkey's hands. It allows us to deflect fighting. It allows us to remove the language that would cause us to get into a fight. It creates the ability, one part, to avoid conflict be it verbal or physical. Now, add to that the fact from the same research that listening lowers blood pressure, slows the pulse, and improves the chemical processes within the body at every level.
I guess you may not have realized that to achieve control in any conflict it takes keeping things like respiration, etc. low so the mind can function at its best in critical situations yet you may not have realized that listening actively to someone shouting in your face, part of the monkey dance, you promote this lowering of the body functions to enhance breathing and its benefits to remain in more control and allowing you greater ability to avoid.
The art of listening coupled with verbal self defense can do both conflict avoidance-deescalation and increase healthily benefits to the body and mind. It also enhances those attributes used to control fear, anxiety, stress of all kinds be it life experiences or more conflict oriented encounters.
Bibliography:
Elgin, Suzette. "The Gentle Art of Self-Defense at Work." New York. Prentice Hall Press. 2000.
On The Dojo Floor
Today on the Mokuren Dojo blog Patrick Parker Sensei speaks on ranking for higher levels or grades in the martial arts. I liked most of what he uses. It made me think of that old maxim, old as in the last thirty-five years, "Show me on the dojo floor, etc." I have since changed my perspective as to what one would "show on the dojo floor" actually means.
I also believe that most of the technical of a martial art is up to the 3rd Dan level and after is more in line with other criteria - subjective criteria. I also believe one must remain an associate/assistant instructor until they reach San-dan and from San-dan to Go-dan act as Sensei of a dojo with periodic check-up's from a more senior instructor just to keep things "frosty."
Now, with that said and taking into consideration what Mokuren's blog post states I would still want to see what a person does on the dojo floor. I would then adjust that perception of reality to take into consideration various factors such as age, health, etc. I feel anyone who gets on the dojo floor must be in good health and in some level of appropriate physical fitness. Being fit and leading are important for the dojo floor is where everyone practices and learns. Everyone who practices and learns is a potential instructor if only by their actions. Those who observe those actions are potentially being instructed by the person practicing,
I do mean that even if the instructor cannot keep up with younger folks they still inspire by the enlightening perfection of fundamental principles applied in a somewhat effortless manner. I also mean that the example set is not just as to the actions of the individual. It is also the manner and physical presence of that person. Their demeanor, physical presences, manner, morals, etc. all will be on display in every single thing done by them whether spoken, action, or written - in all things of that person and related to that person.
I also believe wholeheartedly that once achieved always earned. If a person of any level confronts some physical obstacle it is not that they cannot get on the dojo floor. It is what they do with that obstacle. There are mental and physical things beyond our control and how we handle those is important. If one allows themselves to lose this level of personal heart then get off the floor. We as higher level Yu-dan-sha have a responsibility regardless of whether actively teaching or not. Teaching goes on regardless. It happens in every day life. It is that thing a person detects when they meet and sometimes cannot put their finger on just what it is - yet it is there none the less.
My favorite example is an article in the San Francisco Chronicle long ago about a Judo Instructor of high level who mostly sat on the side observing. She would detect something and then rise up, reach out to the person, and then "teach/mentor/instruct" them in the "proper way." She was in her nineties. Her spirit spoke volumes and every one of every age knew it instinctively. This is a higher level. Higher level person. Higher level example. Higher level Yu-dan-sha. Higher inspiration to all martial artists.
She may not have spent time on the dojo floor working with the others - she spent time on the dojo floor that was perfection in application of instruction. She had enough intestinal fortitude and ability to mentor skills appropriate to here level, ability, mental/physical capability/ability, etc. Truly inspirational.
In closing, on the dojo floor means to me that one be physical fit, healthy, and willing. Dignity and example are the criteria for any level of grade. Spirit and wholehearted effort are the rules. To achieve this on or off the dojo floor speaks volumes as to the person and their practice.
I also believe that most of the technical of a martial art is up to the 3rd Dan level and after is more in line with other criteria - subjective criteria. I also believe one must remain an associate/assistant instructor until they reach San-dan and from San-dan to Go-dan act as Sensei of a dojo with periodic check-up's from a more senior instructor just to keep things "frosty."
Now, with that said and taking into consideration what Mokuren's blog post states I would still want to see what a person does on the dojo floor. I would then adjust that perception of reality to take into consideration various factors such as age, health, etc. I feel anyone who gets on the dojo floor must be in good health and in some level of appropriate physical fitness. Being fit and leading are important for the dojo floor is where everyone practices and learns. Everyone who practices and learns is a potential instructor if only by their actions. Those who observe those actions are potentially being instructed by the person practicing,
I do mean that even if the instructor cannot keep up with younger folks they still inspire by the enlightening perfection of fundamental principles applied in a somewhat effortless manner. I also mean that the example set is not just as to the actions of the individual. It is also the manner and physical presence of that person. Their demeanor, physical presences, manner, morals, etc. all will be on display in every single thing done by them whether spoken, action, or written - in all things of that person and related to that person.
I also believe wholeheartedly that once achieved always earned. If a person of any level confronts some physical obstacle it is not that they cannot get on the dojo floor. It is what they do with that obstacle. There are mental and physical things beyond our control and how we handle those is important. If one allows themselves to lose this level of personal heart then get off the floor. We as higher level Yu-dan-sha have a responsibility regardless of whether actively teaching or not. Teaching goes on regardless. It happens in every day life. It is that thing a person detects when they meet and sometimes cannot put their finger on just what it is - yet it is there none the less.
My favorite example is an article in the San Francisco Chronicle long ago about a Judo Instructor of high level who mostly sat on the side observing. She would detect something and then rise up, reach out to the person, and then "teach/mentor/instruct" them in the "proper way." She was in her nineties. Her spirit spoke volumes and every one of every age knew it instinctively. This is a higher level. Higher level person. Higher level example. Higher level Yu-dan-sha. Higher inspiration to all martial artists.
She may not have spent time on the dojo floor working with the others - she spent time on the dojo floor that was perfection in application of instruction. She had enough intestinal fortitude and ability to mentor skills appropriate to here level, ability, mental/physical capability/ability, etc. Truly inspirational.
In closing, on the dojo floor means to me that one be physical fit, healthy, and willing. Dignity and example are the criteria for any level of grade. Spirit and wholehearted effort are the rules. To achieve this on or off the dojo floor speaks volumes as to the person and their practice.
Perceptual Filters and the Martial Arts
My viewing of the system of Isshinryu is that great disparity exists. We in Isshinryu have factions or tribes that although fundamentally believe in the system the perceptions as to what constitutes that system vary - sometimes greatly. I have to ask myself, "Why is that?"
First lets discuss that disparity. It exists because of the disparity in human perceptions. We have them between male and female of our species. We also have them because humans are governed by specifics that influence each of us as individuals that create unique "colored glasses" from which we view the world. That world is unique to each of us as unique individuals.
Second is how to we bridge that gap. Lets use the term from VSD and say a "reality gap." That gap can be a small ravine or a huge cavernous divide like spanning the grand canyon. We have to find common materials that can be coupled, joined, and related so that they provide support so we can first span that divide the cross over to the meet in the center. Only then can we shake hands and discover that we are all the same and have the same goals for our system.
Third is how can we do this until we understand what it takes to bring this to our conscious level? How can we then build that bridge and meet in the middle span of conscious reality where one reflects the other exactly? Knowledge is that key to unlock the gate to the bridge of reality spanning all divides both small and large.
Finally if we understand the fundamental basis for perceptual filters then we can expand that to encompass anything that requires communications. Using male to female we can say, Men use a metaphor of life and say "Life is a football game," while female tend to use a metaphor of life that says, "Life is a traditional schoolroom." What does this mean. Using a metaphor: "You are playing football and pretend you have the football when you don't - is not a lie." "You are in a schoolroom and make a false statement it is a lie."
This warrants considerable thought and you may find that by some common and acceptable metaphor you can have a meeting of the minds and open the path to change and acceptance. Not an easy path to take! Yet to understand the concept of perceptual filters and discovering a method to close that reality gap cannot be a bad thing, right?
First lets discuss that disparity. It exists because of the disparity in human perceptions. We have them between male and female of our species. We also have them because humans are governed by specifics that influence each of us as individuals that create unique "colored glasses" from which we view the world. That world is unique to each of us as unique individuals.
Second is how to we bridge that gap. Lets use the term from VSD and say a "reality gap." That gap can be a small ravine or a huge cavernous divide like spanning the grand canyon. We have to find common materials that can be coupled, joined, and related so that they provide support so we can first span that divide the cross over to the meet in the center. Only then can we shake hands and discover that we are all the same and have the same goals for our system.
Third is how can we do this until we understand what it takes to bring this to our conscious level? How can we then build that bridge and meet in the middle span of conscious reality where one reflects the other exactly? Knowledge is that key to unlock the gate to the bridge of reality spanning all divides both small and large.
Finally if we understand the fundamental basis for perceptual filters then we can expand that to encompass anything that requires communications. Using male to female we can say, Men use a metaphor of life and say "Life is a football game," while female tend to use a metaphor of life that says, "Life is a traditional schoolroom." What does this mean. Using a metaphor: "You are playing football and pretend you have the football when you don't - is not a lie." "You are in a schoolroom and make a false statement it is a lie."
This warrants considerable thought and you may find that by some common and acceptable metaphor you can have a meeting of the minds and open the path to change and acceptance. Not an easy path to take! Yet to understand the concept of perceptual filters and discovering a method to close that reality gap cannot be a bad thing, right?
Our "System."
When you read my posts you find I refer to martial arts as martial systems simply because of how I relate them to the FPofMS, i.e. fundamental principles of martial systems. This is my way of discussing those principles expounded by the book, "The Book of Martial Power: The Universal Guide to the Combative Arts," by Steven J. Pearlman.
Google Dictionary defines "system" as "A set of principles or procedures according to which something is done; an organized scheme or method; A set of connected things or parts forming a complex whole; Orderliness; method, etc.
Generally humans understand instinctively that a system is the idea that every system will be "systematic"; that it will be orderly, and that it will be governed by rules which can be both written and implied. This would fit the idea of a martial system or systems because the martial arts, like karate, are systematic in practice, training, and teaching where there is an order, a pattern, and rhythms that are governed by both human rules and rules of the Universe [think of the principles here as well].
The method of a martial systems is a particular procedure to reach an end goal or goals. The system of marital practice is comprised of said rules that are also used to classify, break apart, measure techniques and their application as to individual usage. Martial systems are similar to music as shown in this metaphor, i.e. a set of staves in a musical score joined by a brace, a musical system.
Martial Systems are a set or arrangement of things, i.e. principles, basics, kata, kumite, etc., that are related and connected to form a "unit or whole-[hearted]."
Synonyms for system, "method, order, scheme, process, etc." Kata have an order. The kata embusen also provides and pattern and order to the practice and application. MA has an overall scheme or systematic arrangement that promotes optimal learning and application through the kata. The process in MA is the arrangement of the system to begin with fundamentals and then build gradually until the entire system is utilized by the individual.
Take over, go on and provide your additions to the "system." Martial Systems is an elaborate and systematic plan of "action!"
Google Dictionary defines "system" as "A set of principles or procedures according to which something is done; an organized scheme or method; A set of connected things or parts forming a complex whole; Orderliness; method, etc.
Generally humans understand instinctively that a system is the idea that every system will be "systematic"; that it will be orderly, and that it will be governed by rules which can be both written and implied. This would fit the idea of a martial system or systems because the martial arts, like karate, are systematic in practice, training, and teaching where there is an order, a pattern, and rhythms that are governed by both human rules and rules of the Universe [think of the principles here as well].
The method of a martial systems is a particular procedure to reach an end goal or goals. The system of marital practice is comprised of said rules that are also used to classify, break apart, measure techniques and their application as to individual usage. Martial systems are similar to music as shown in this metaphor, i.e. a set of staves in a musical score joined by a brace, a musical system.
Martial Systems are a set or arrangement of things, i.e. principles, basics, kata, kumite, etc., that are related and connected to form a "unit or whole-[hearted]."
Synonyms for system, "method, order, scheme, process, etc." Kata have an order. The kata embusen also provides and pattern and order to the practice and application. MA has an overall scheme or systematic arrangement that promotes optimal learning and application through the kata. The process in MA is the arrangement of the system to begin with fundamentals and then build gradually until the entire system is utilized by the individual.
Take over, go on and provide your additions to the "system." Martial Systems is an elaborate and systematic plan of "action!"
Element of Air and Fighting
Open - Air is also referred to in ancient classics as the void. The void is professed to be many things yet one such thing is a reference to knowledge. Knowledge is critical to all things martial.
One - Knowledge is knowing the enemy; knowing the system they are expert in; knowing what the threat knows and importantly what the threat does not know. This is achieved by mastering your system with influences from familiarity of other systems of fighting. Regardless, knowledge of the fundamental principles of martial systems can teach you how all systems are applied regardless of the particulars particular to any one system. Familiarity speaks to knowing what that system knows and does along side what that system does not know and does not do.
Two - Air is void and the void in the instance of knowledge is the space used between what is known and what is not known. It is the one thing, the void between, that one knows to take advantage of in fighting - it is an advantage, one of many.
Three - By training hard and leaning of other martial systems one finds void, that which resides between light and dark. If you know what to do then your not in the dark. If a practitioner polishes the two mental components of shin, the mind, and i, the will, and then becomes accomplished in two eyes of kan, observing, and ken, seeing, they reach a place where nothing is clouded, the distractions are cleared away like cobwebs, and then the karate-ka will know what the true void is.
Closing - Look at the Way as void or air where proper breathing allows us to achieve that way. All of karate-do hinges on breathing and applying those principles such as knowledge of critical things martial. The void is the way, the way is the air we breathe.
p.s. think of the void for self defense being the space between the physical knowledge used in defensive situations and the knowledge of those physical defensive tactics; the void is actually "recognizing what violence is and avoiding it." This is knowledge that resides within, between the spaces of self defense that truly equate to communications, avoidance, deescalation, and awareness.
One - Knowledge is knowing the enemy; knowing the system they are expert in; knowing what the threat knows and importantly what the threat does not know. This is achieved by mastering your system with influences from familiarity of other systems of fighting. Regardless, knowledge of the fundamental principles of martial systems can teach you how all systems are applied regardless of the particulars particular to any one system. Familiarity speaks to knowing what that system knows and does along side what that system does not know and does not do.
Two - Air is void and the void in the instance of knowledge is the space used between what is known and what is not known. It is the one thing, the void between, that one knows to take advantage of in fighting - it is an advantage, one of many.
Three - By training hard and leaning of other martial systems one finds void, that which resides between light and dark. If you know what to do then your not in the dark. If a practitioner polishes the two mental components of shin, the mind, and i, the will, and then becomes accomplished in two eyes of kan, observing, and ken, seeing, they reach a place where nothing is clouded, the distractions are cleared away like cobwebs, and then the karate-ka will know what the true void is.
Closing - Look at the Way as void or air where proper breathing allows us to achieve that way. All of karate-do hinges on breathing and applying those principles such as knowledge of critical things martial. The void is the way, the way is the air we breathe.
p.s. think of the void for self defense being the space between the physical knowledge used in defensive situations and the knowledge of those physical defensive tactics; the void is actually "recognizing what violence is and avoiding it." This is knowledge that resides within, between the spaces of self defense that truly equate to communications, avoidance, deescalation, and awareness.
Dual Practice: Mind & Body
Musashi's opening within the gorin-no-sho simply states that to be a fighting person one must "always work at reading, writing, martial skills, etc. ... Hold literary skills in your left hand, martial skills in your right. This is the law (kenpo gokui) from ancient times. Never neglect it."
Musashi Sensei even with a larger than life reputation/legend was admired for his art of fighting and as a seeker of the Way. Once again his writings show the need to balance out martial arts with academia.
If this is not enough to sway a person on the path then once again in the opening of the book he states, "A samurai must have both literary and martial skills. To be versed in the two is his duty."
In a recent post where I ask someone to explain what is meant by spirit of karate I find that "the true spirit of martial arts (karate) requires you train in ways to be useful at any moment and teach men so that they may be useful in everything." To me this is practicing "wholeheartedly!"
Element One, Water: Turn our mind into water. The reference explains how water forms to the square and the round which if you study the ancient classic of the I Ching you find the square and round to represent both Heaven (round) and Earth (square). It is thus explained that water is representative of supreme good. It benefits everything for life is composed mostly of water. Water does not compete and its noncompetitive nature is evident due to its nature in fitting and forming into any shape, i.e. container be round, square, etc.
Those who know of the ken-po goku-i from Tatsuo Sensei will recognize the Wind chapter saying, "Without knowing the others well, you can hardly know what you are."
Element Air: He professes a truism that to master the art of fighting you must seek its true nature. Once you can comprehend the true nature of the fighting arts you must then let it go; it has its own freedom as air is free to go everywhere and water seeks all in any place it goes. The true way is to take hold of the true nature then let it go. This is like kata. Know it exactly to discover its true nature then let it go to find the true way.
As has been spoken all martial arts through the knowledge of its fundamental principles will find that it has a rhythm. As he speaks of a variety of rhythms we can extrapolate that to mean each technique also has its own.
Many speak of taking on other martial systems yet Musashi does speak of this but in a manner that one must have knowledge (familiarity) of various professions. He simply wrote, "Try all the arts to experience what is sought in each field." To me he states one must become familiar with all systems to ensure that the one system is capable of dominating all systems in fighting. I understand this to mean, in conjunction with the above statements, that one must first gain a full understanding of the systems, primary system of training, true nature and then let it go to assimilate/familiarize other systems to make the one true personal system complete.
This is my understanding as to the Gorin-no-sho in a fundamental fashion in understanding all the fundamentals of the martial arts.
Musashi Sensei even with a larger than life reputation/legend was admired for his art of fighting and as a seeker of the Way. Once again his writings show the need to balance out martial arts with academia.
If this is not enough to sway a person on the path then once again in the opening of the book he states, "A samurai must have both literary and martial skills. To be versed in the two is his duty."
In a recent post where I ask someone to explain what is meant by spirit of karate I find that "the true spirit of martial arts (karate) requires you train in ways to be useful at any moment and teach men so that they may be useful in everything." To me this is practicing "wholeheartedly!"
Element One, Water: Turn our mind into water. The reference explains how water forms to the square and the round which if you study the ancient classic of the I Ching you find the square and round to represent both Heaven (round) and Earth (square). It is thus explained that water is representative of supreme good. It benefits everything for life is composed mostly of water. Water does not compete and its noncompetitive nature is evident due to its nature in fitting and forming into any shape, i.e. container be round, square, etc.
Those who know of the ken-po goku-i from Tatsuo Sensei will recognize the Wind chapter saying, "Without knowing the others well, you can hardly know what you are."
Element Air: He professes a truism that to master the art of fighting you must seek its true nature. Once you can comprehend the true nature of the fighting arts you must then let it go; it has its own freedom as air is free to go everywhere and water seeks all in any place it goes. The true way is to take hold of the true nature then let it go. This is like kata. Know it exactly to discover its true nature then let it go to find the true way.
As has been spoken all martial arts through the knowledge of its fundamental principles will find that it has a rhythm. As he speaks of a variety of rhythms we can extrapolate that to mean each technique also has its own.
Many speak of taking on other martial systems yet Musashi does speak of this but in a manner that one must have knowledge (familiarity) of various professions. He simply wrote, "Try all the arts to experience what is sought in each field." To me he states one must become familiar with all systems to ensure that the one system is capable of dominating all systems in fighting. I understand this to mean, in conjunction with the above statements, that one must first gain a full understanding of the systems, primary system of training, true nature and then let it go to assimilate/familiarize other systems to make the one true personal system complete.
This is my understanding as to the Gorin-no-sho in a fundamental fashion in understanding all the fundamentals of the martial arts.
White Belt in the Art of VSD
There is a new martial system I have begun to train in today. It is, for me, something new and unique. It is me stranded in a life boat and finally seeing land just above the horizon and I know that if I start now, paddle like crazy, use the currents or the ebb and flow of the ocean I can reach that landfall - someday.
This new system of VSD will allow me to supplement in greater details my view on self defense and its implications when using communications to avoidance and deescalation. I am of course a novice, a white belt. It reminds me so of my early days as a karate-ka - you know, a bit awkward but hungry to learn and practice.
I look forward to growing in this new martial system and thank two persons for it was their input, via books, that inspired me to take this on with a fevor and the kind of diligence I have in karate.
Thanks to Rory Miller and his book Facing Violence where I was introduced to an expert author on this system, Dr. Suzette Elgin, Ph.D., in the GAVSD.
This new system of VSD will allow me to supplement in greater details my view on self defense and its implications when using communications to avoidance and deescalation. I am of course a novice, a white belt. It reminds me so of my early days as a karate-ka - you know, a bit awkward but hungry to learn and practice.
I look forward to growing in this new martial system and thank two persons for it was their input, via books, that inspired me to take this on with a fevor and the kind of diligence I have in karate.
Thanks to Rory Miller and his book Facing Violence where I was introduced to an expert author on this system, Dr. Suzette Elgin, Ph.D., in the GAVSD.
穏やかな芸術口頭での自己防衛
Odayakana geijutsu kōtō de no jiko bōei
gentle art verbal self defense
Odayakana geijutsu kōtō de no jiko bōei
gentle art verbal self defense
Awareness to our Communications
If you would like to have an excellent example of how complex our communications are in today's world take a look at the chapter, "Staying Out of Court and Out of Trouble," in Dr. Suzette Haden Elgin's book, "The Gentle Art of Verbal Self-Defense at Work."
Even tho the initial premise of that chapter deals with Sexual Harassment in work environment I found the underlying meaning to be that in any confrontation your communications could mean the difference between violent responses to non-violent and beneficially positive responses.
In self-defense, from my view and understanding, what you say along side what your body says can make the difference. You should remember that the one you perceive as a possible threat will be judging you as you judge them by the nonverbal communications, the context, and many other subjective factors that will determine how the interaction will proceed.
I have found that all Dr. Elgin's books are relevant to learning better communication skills and that they are effective in all situations where two humans communicate be it verbal or by other means, i.e. written, etc. Once again I can see why Mr. Rory Miller made such a recommendation on this in a bibliography. I, personally, am finding all her gentle art of verbal self defense books beneficial in bringing awareness to my personal communication skills. I have a lot to learn and practice - a good thing.
Bibliography:
Elgin, Dr. Suzette Haden.
"The Gentle Art of Verbal Self-Defense."
"More on The Gentle Art of Verbal Self-Defense."
"The Gentle Art of Verbal Self-Defense at Work."
"The Gentle Art of Written Self-Defense."
"The Last Word on the Gentle Art of Verbal Self-Defense."
Prentice Hall Press. New York. Various publication dates.
Her Web Site is here...
Even tho the initial premise of that chapter deals with Sexual Harassment in work environment I found the underlying meaning to be that in any confrontation your communications could mean the difference between violent responses to non-violent and beneficially positive responses.
In self-defense, from my view and understanding, what you say along side what your body says can make the difference. You should remember that the one you perceive as a possible threat will be judging you as you judge them by the nonverbal communications, the context, and many other subjective factors that will determine how the interaction will proceed.
I have found that all Dr. Elgin's books are relevant to learning better communication skills and that they are effective in all situations where two humans communicate be it verbal or by other means, i.e. written, etc. Once again I can see why Mr. Rory Miller made such a recommendation on this in a bibliography. I, personally, am finding all her gentle art of verbal self defense books beneficial in bringing awareness to my personal communication skills. I have a lot to learn and practice - a good thing.
Bibliography:
Elgin, Dr. Suzette Haden.
"The Gentle Art of Verbal Self-Defense."
"More on The Gentle Art of Verbal Self-Defense."
"The Gentle Art of Verbal Self-Defense at Work."
"The Gentle Art of Written Self-Defense."
"The Last Word on the Gentle Art of Verbal Self-Defense."
Prentice Hall Press. New York. Various publication dates.
Her Web Site is here...
The Importance of Hara
The physical; the spiritual; and the martial of the hara. That span of musculature around the midsection of our body that is the center of our power. It is the bodies fulcrum or the center of both the vertical and horizontal axis. It is that space and center that provides a focal point for balance, physical, mental, and somewhat spiritual.
The muscles involved are the transversus abdominis muscle whei is flat and triangular. The fibers run horizontally. Then there are the rectus abdominis and pyramidalis muscles. All these provide us with movement and support of the trunk and assist in the breathing process. They protect the inner organs. When used with the back muscles they provide postural support and define the overall form, i.e. body structure, alignment, etc.
The transverse abdominus muscle is the deepest muscle, therefore, it cannot be touched from the outside. It can greatly affect the body posture. The internal obliques are also deep and also affect body posture. Both of them are involved in rotation and lateral flexion of the spine and are used to bend and support the spine from the front.
The external obliques are more superficial and they are also involved in rotation and lateral flexion of the spine. Also they stabilize the spine when upright.
In a nutshell these groups of muscle are the mainstay for the body, its balance, its structure, and its ability to rotate and bend at the waist. It is also the largest part of the body and because of its structure provides us, the martial artist, the greatest ability to achieve fundamental principle application for our system, i.e. in my case karate.
Is it any wonder why the Japanese refer to this as the hara and thus practice the art of haragei. The Sumo has great girth ... everything originates from the center or hara ... haragei ...
The muscles involved are the transversus abdominis muscle whei is flat and triangular. The fibers run horizontally. Then there are the rectus abdominis and pyramidalis muscles. All these provide us with movement and support of the trunk and assist in the breathing process. They protect the inner organs. When used with the back muscles they provide postural support and define the overall form, i.e. body structure, alignment, etc.
The transverse abdominus muscle is the deepest muscle, therefore, it cannot be touched from the outside. It can greatly affect the body posture. The internal obliques are also deep and also affect body posture. Both of them are involved in rotation and lateral flexion of the spine and are used to bend and support the spine from the front.
The external obliques are more superficial and they are also involved in rotation and lateral flexion of the spine. Also they stabilize the spine when upright.
In a nutshell these groups of muscle are the mainstay for the body, its balance, its structure, and its ability to rotate and bend at the waist. It is also the largest part of the body and because of its structure provides us, the martial artist, the greatest ability to achieve fundamental principle application for our system, i.e. in my case karate.
Is it any wonder why the Japanese refer to this as the hara and thus practice the art of haragei. The Sumo has great girth ... everything originates from the center or hara ... haragei ...
KIAI - Revisited, posted long ago far far away ...
Upon Sue's recommendation the following is re-posted [previously on kiai]:
"A shout delivered for the purpose of focusing all of one's energy into a single movement. Even when audible KIAI are absent, one should try to preserve the feeling of KIAI at certain crucial points within martial arts techniques."
To most this may be the definitive definition of the "Kiai" as it is practiced in today's fighting arts. It turns out that there is so much more to the practice of "Kiai" and I hope to be able to convey that in the following.
"The Real Meaning of Kiai"
Kiai may be described much the same as the indefinable definition of "Tao". The potential power which governs the course of human life, and that source of energy that is inherent in all things - the energy of all energies. Its presence is in all things and the presence of kiai can be detected in all activities from gardening to playing checkers.
The Kiai is a compound of "Ki" meaning 'mind', 'will', 'spirit' and "Ai" is a contraction of the verb 'awasu' which signifies "to unite".
Psychologically it is the art of concentrating the whole of one's energy, 'Ki', upon a single object with that (energy/ki) which conquers that object. It is the art of deep, diaphragmatic belly, breathing (see crises breathing). It is that practical application within the fighting arts, and other aspects of life, used (within the fighting arts) to gain an advantage over your opponent.
Kiai is that energy or power one takes in action along with a strong resolve to complete said action to a successful conclusion, not losing. It is that force which instills the impulse to take advantage of any and all opportunities to not lose.
The fighting arts are of many styles and branches yet 'kiai' is the life blood of all; with out kiai the art itself can not be practiced to perfection.
The karate-ka who gains the advantage of their opponent first will not lose. It is not the physical techniques themselves that carry the battle but 'kiai' is that which gives the budo-ka the power to gain the advantage and not lose. [it must be noted that this perception resides in knowledge, understanding, and application of the fundamental principles of martial systems; kiai is simply an expression of those principles as applied - a simplistic expression of kiai]
The budo-ka must fix their mind on the 'saika tanden or hara', the point just below the naval, and to not think of delivering a strike to the opponent or of the opponents striking (remaining of mind no-mind). [note that to focus on principles is superior to that of any specific technique for the principles, kiai included, when applied bring about superior applications in fighting, etc.]
One must cast aside all specific thoughts and deal with the attacker quickly the moment an opportunity presents itself. To exert kiai at that specific moment is necessary to not lose the battle.
"Kiai and Breathing"
Kiai begins with proper breathing techniques [once again, note that this is begin and all principles are involved where kiai is another expression of many of those]. When you exhale you should feel both muscles and bone relaxing. When inhaling one should feel the strengthening of both muscle and bone. When exhaling you feel a loss of strength and energy while the opposite is true when inhaling. To attack emptiness with fullness is a sure means of not losing. Therefore kiai is synonymous with the art of breathing.
"Kiai wo Kakeru" (to utter kiai) means to attack an opponent with a shout at the exact moment when that opponent has no breathe in their tanden, or hara. The secret to this is to have your saika tanden (hara) filled when implementing kiai. The practice of deep, diaphragmatic belly, breathing is called 'fukushiki kokyu'.
"Munen Mushin and Kiai"
Munen Mushin (with out idea and with out mind) is another essential component of the practice of 'Kiai'. This can only be developed by fukushiki kokyu.
"Posture and Kiai"
The next essential component of 'Kiai' is development of proper posture [body alignment, posture, etc. are the FPofMS's]. One must keep the body soft, pliant, and elastic. It order to do this one must again concentrate energy and breathe in the hara, while keeping the chest empty. Proper posture has an important bearing on proper breathing and also promotes proper flow of energy, ki, through out the body by means of body meridian (energy pathways) lines. Both must be studied and practiced concurrently.
One must keep the mouth closed and the chin tucked towards the throat. The muscles of the throat are then taut and the spine is straight. This provides proper flow to the hara. The effect of proper posture over the mind and body is great and this should be practiced diligently. The correct posture stimulates the circulation of air and blood and invigorates the muscles and other organs. The mental effects are no less considerable. [note: proper posture, alignment, etc. also contribute to less tension when applying both soft and hard and less tension means less wasted energy thus more energy to kiai or to the end application of a technique/principle.]
Maintaining good posture refreshes the mind and creates an air of dignity which is also an important factor of kiai practice. [this is expressed by viewing military; military bearing is simply proper body alignment, posture, etc. that brings one into a erect, confident, and etc. bearing or presence; this is tantamount to the kiai eyes where the body language contributes to the eyes which seem to be invincible, etc.]
"Kiai and Eyes"
Great importance is given in kiai to the eyes. It cultivates clear and rapid vision and it helps them radiate an air of dignity. Also, the habit of looking straight into things is good kiai practice [note that in FPofMS the straight look is supplemented by the superior peripheral vision]. The student of any fighting art must cultivate the habit of looking straight and steadfastly into the face [note that looking at the mouth in particular and allowing peripheral vision to catch movement or tells] of an opponent and regard every other object in the same manner with little or no blinking.
"Kiai and Fingers"
Nigiri-katami, grasping tight, is where the practitioner closes the fingers firmly with the thumb on top of the index finger (locks the wrist). It is said that this practice also instills energy into the body and enables one to preserve the presence of mind in the most tense of situations. [yet remember that in FPofMS one must be relaxed to acquire the speed along with momentum where the last second the grasp tight upon contact is important to transmit power and energy into the target.]
"Kiai and Feet"
It is also practiced in the art of kiai that one must put more strength into the feet (thus stances; rooting to the earth) than into the arms and hands. The feet anchor one to the earth and proper anchoring allows one to generate the 'ki' from the hara and extend it out to the arms and hands. [also note that the stance is transitory in nature; kamae which involves stance is something taken only for the exact moment of application to target otherwise moving from kamae to kamae is important]
In studying the art of kiai the feet must be trained carefully.
"Kiai Psychological Aspect"
A Philosopher once said, "If the mind be kept one and undivided it will accommodate itself to ten thousand varied circumstances. That is the reason why a superior person can keep their mind empty and undisturbed."
The mind must always be kept in a state of readiness (zanshin) to meet with any situation with calmness at any time. One must make good use of the mental force or state of their opponent so they may bring that opponent under their control - deprive the opponent of their mind, or no-mind (mushin). This can be a technique of distraction followed by taking the advantage.
Takuan said, "Mind makes ki a vehicle to convey it far and wide in its active operation." Mind controls 'ki', but the latter may sometimes influence the former.
When 'ki' is quiet, mind also remains quiet. In 'kiai' it is very important to cultivate and train the ki. In fighting arts stress is laid on the concord of mind (ki) and force (chikara).
"Manifestation of Force, or Chikara"
Kokoro (mind or spirit) dictates action to ki, and chikara (force or strength) executes the mind. The art of kiai deals with the cultivation of this ki.
Kiai implies the making of a strong body by means of a strong mind. Kiai hardens the entire frame/body rendering it invulnerable to attack. [this is exemplified by Sanchin and testing with Sanchin Shime]
"The Secret of Not Losing"
Do not think of winning the battle but rather think of the way in which you may not lose the battle. Take your mind off of the technique and the threat as training and practice when done correctly will act instinctively so the mind remains on the current present moment, not the past or the future or winning or losing yet on the void.]
Going back to the original quote of the kiai shout. Kiai can be silent. You may then think of the shout as a technique to teach one to focus ki to that one single moment, the one single moment of energy focused into that one single point of contact. Once someone has mastered the art of kiai they can then utilize a shout or not.
The Kiai is not just a shout that is placed at specific points within training or combat; it is something far more and warrants deep thought and practice.
It must be noted that when translated directly from the characters the above is not evident and the above may or may not actually have accuracy yet this is my view on the subject and my perception in practice - do what you will with it, if it gives you inspiration to practice and learn it and the FPofMS's then it has value. If not, let it go.
"A shout delivered for the purpose of focusing all of one's energy into a single movement. Even when audible KIAI are absent, one should try to preserve the feeling of KIAI at certain crucial points within martial arts techniques."
To most this may be the definitive definition of the "Kiai" as it is practiced in today's fighting arts. It turns out that there is so much more to the practice of "Kiai" and I hope to be able to convey that in the following.
"The Real Meaning of Kiai"
Kiai may be described much the same as the indefinable definition of "Tao". The potential power which governs the course of human life, and that source of energy that is inherent in all things - the energy of all energies. Its presence is in all things and the presence of kiai can be detected in all activities from gardening to playing checkers.
The Kiai is a compound of "Ki" meaning 'mind', 'will', 'spirit' and "Ai" is a contraction of the verb 'awasu' which signifies "to unite".
Psychologically it is the art of concentrating the whole of one's energy, 'Ki', upon a single object with that (energy/ki) which conquers that object. It is the art of deep, diaphragmatic belly, breathing (see crises breathing). It is that practical application within the fighting arts, and other aspects of life, used (within the fighting arts) to gain an advantage over your opponent.
Kiai is that energy or power one takes in action along with a strong resolve to complete said action to a successful conclusion, not losing. It is that force which instills the impulse to take advantage of any and all opportunities to not lose.
The fighting arts are of many styles and branches yet 'kiai' is the life blood of all; with out kiai the art itself can not be practiced to perfection.
The karate-ka who gains the advantage of their opponent first will not lose. It is not the physical techniques themselves that carry the battle but 'kiai' is that which gives the budo-ka the power to gain the advantage and not lose. [it must be noted that this perception resides in knowledge, understanding, and application of the fundamental principles of martial systems; kiai is simply an expression of those principles as applied - a simplistic expression of kiai]
The budo-ka must fix their mind on the 'saika tanden or hara', the point just below the naval, and to not think of delivering a strike to the opponent or of the opponents striking (remaining of mind no-mind). [note that to focus on principles is superior to that of any specific technique for the principles, kiai included, when applied bring about superior applications in fighting, etc.]
One must cast aside all specific thoughts and deal with the attacker quickly the moment an opportunity presents itself. To exert kiai at that specific moment is necessary to not lose the battle.
"Kiai and Breathing"
Kiai begins with proper breathing techniques [once again, note that this is begin and all principles are involved where kiai is another expression of many of those]. When you exhale you should feel both muscles and bone relaxing. When inhaling one should feel the strengthening of both muscle and bone. When exhaling you feel a loss of strength and energy while the opposite is true when inhaling. To attack emptiness with fullness is a sure means of not losing. Therefore kiai is synonymous with the art of breathing.
"Kiai wo Kakeru" (to utter kiai) means to attack an opponent with a shout at the exact moment when that opponent has no breathe in their tanden, or hara. The secret to this is to have your saika tanden (hara) filled when implementing kiai. The practice of deep, diaphragmatic belly, breathing is called 'fukushiki kokyu'.
"Munen Mushin and Kiai"
Munen Mushin (with out idea and with out mind) is another essential component of the practice of 'Kiai'. This can only be developed by fukushiki kokyu.
"Posture and Kiai"
The next essential component of 'Kiai' is development of proper posture [body alignment, posture, etc. are the FPofMS's]. One must keep the body soft, pliant, and elastic. It order to do this one must again concentrate energy and breathe in the hara, while keeping the chest empty. Proper posture has an important bearing on proper breathing and also promotes proper flow of energy, ki, through out the body by means of body meridian (energy pathways) lines. Both must be studied and practiced concurrently.
One must keep the mouth closed and the chin tucked towards the throat. The muscles of the throat are then taut and the spine is straight. This provides proper flow to the hara. The effect of proper posture over the mind and body is great and this should be practiced diligently. The correct posture stimulates the circulation of air and blood and invigorates the muscles and other organs. The mental effects are no less considerable. [note: proper posture, alignment, etc. also contribute to less tension when applying both soft and hard and less tension means less wasted energy thus more energy to kiai or to the end application of a technique/principle.]
Maintaining good posture refreshes the mind and creates an air of dignity which is also an important factor of kiai practice. [this is expressed by viewing military; military bearing is simply proper body alignment, posture, etc. that brings one into a erect, confident, and etc. bearing or presence; this is tantamount to the kiai eyes where the body language contributes to the eyes which seem to be invincible, etc.]
"Kiai and Eyes"
Great importance is given in kiai to the eyes. It cultivates clear and rapid vision and it helps them radiate an air of dignity. Also, the habit of looking straight into things is good kiai practice [note that in FPofMS the straight look is supplemented by the superior peripheral vision]. The student of any fighting art must cultivate the habit of looking straight and steadfastly into the face [note that looking at the mouth in particular and allowing peripheral vision to catch movement or tells] of an opponent and regard every other object in the same manner with little or no blinking.
"Kiai and Fingers"
Nigiri-katami, grasping tight, is where the practitioner closes the fingers firmly with the thumb on top of the index finger (locks the wrist). It is said that this practice also instills energy into the body and enables one to preserve the presence of mind in the most tense of situations. [yet remember that in FPofMS one must be relaxed to acquire the speed along with momentum where the last second the grasp tight upon contact is important to transmit power and energy into the target.]
"Kiai and Feet"
It is also practiced in the art of kiai that one must put more strength into the feet (thus stances; rooting to the earth) than into the arms and hands. The feet anchor one to the earth and proper anchoring allows one to generate the 'ki' from the hara and extend it out to the arms and hands. [also note that the stance is transitory in nature; kamae which involves stance is something taken only for the exact moment of application to target otherwise moving from kamae to kamae is important]
In studying the art of kiai the feet must be trained carefully.
"Kiai Psychological Aspect"
A Philosopher once said, "If the mind be kept one and undivided it will accommodate itself to ten thousand varied circumstances. That is the reason why a superior person can keep their mind empty and undisturbed."
The mind must always be kept in a state of readiness (zanshin) to meet with any situation with calmness at any time. One must make good use of the mental force or state of their opponent so they may bring that opponent under their control - deprive the opponent of their mind, or no-mind (mushin). This can be a technique of distraction followed by taking the advantage.
Takuan said, "Mind makes ki a vehicle to convey it far and wide in its active operation." Mind controls 'ki', but the latter may sometimes influence the former.
When 'ki' is quiet, mind also remains quiet. In 'kiai' it is very important to cultivate and train the ki. In fighting arts stress is laid on the concord of mind (ki) and force (chikara).
"Manifestation of Force, or Chikara"
Kokoro (mind or spirit) dictates action to ki, and chikara (force or strength) executes the mind. The art of kiai deals with the cultivation of this ki.
Kiai implies the making of a strong body by means of a strong mind. Kiai hardens the entire frame/body rendering it invulnerable to attack. [this is exemplified by Sanchin and testing with Sanchin Shime]
"The Secret of Not Losing"
Do not think of winning the battle but rather think of the way in which you may not lose the battle. Take your mind off of the technique and the threat as training and practice when done correctly will act instinctively so the mind remains on the current present moment, not the past or the future or winning or losing yet on the void.]
Going back to the original quote of the kiai shout. Kiai can be silent. You may then think of the shout as a technique to teach one to focus ki to that one single moment, the one single moment of energy focused into that one single point of contact. Once someone has mastered the art of kiai they can then utilize a shout or not.
The Kiai is not just a shout that is placed at specific points within training or combat; it is something far more and warrants deep thought and practice.
It must be noted that when translated directly from the characters the above is not evident and the above may or may not actually have accuracy yet this is my view on the subject and my perception in practice - do what you will with it, if it gives you inspiration to practice and learn it and the FPofMS's then it has value. If not, let it go.
Kata and the Fundamental Principles of Martial Systems
The fundamental principles of the martial systems as provided in Steven J. Pearlman's book, "The Book of Martial Power," is the basis for this post. In general, there is kata and there are the principles and this is to provide a view where to two meet and provide balance - Yang-Yin.
There are five sections to this book on principles where I would loosely associate those with the five elements in Chinese belief, i.e. wood, water, earth, air, and fire. I would then promote my belief that this set of principles can be divided into two major categories, i.e. principles of the body and principles of the mind.
We also practice kata in karate. The purpose is to catalog our many system techniques. The next is to piece them together in a form or pattern for learning and passing along to the next generation of practitioners. Then the third is to use our kata to learn and practice all the fundamental principles of the martial systems. We would make them an intricate part of bunkai, i.e. to take the kata apart into pieces; to analyze them and to practice them in their entirety.
When this is done we don't just derive the technique and its applications but rather associate that particular one to those principles that make it unique and applicable to the situation. Even those bunkai that are associated indirectly with the fundamental technique purpose and application we can also derive those principles, all of them to specified degrees of implementation to application, that will maximize the use in fighting, etc.
When we speak of and discuss the fundamental principles of martial systems we can move them along with all the training and all the levels of training over the entire life of the system and the individuals practice of it. Each step, each phase, each scenario, each drill, etc. will need to discuss what principles, a part of the complete bunkai, are inherent in that specific. Practice of kata are unique to this type of training and promotes a validation to kata never discussed openly in any forum that I have found. Make your kata practice and training complete by consciously including application of fundamental principles a kata bunkai.
分解する - Bunkai suru: take apart [to pieces], analyze, decompose, be decomposed, break down [my addition: the physical technique + the applicable fundamental principle]
p.s. as you adhere to this maxim of kata training/practice take into consideration that if you cannot discover and promote a kata technique/combo/drill with all the fundamental principles then consider its usefulness in combat/fighting/defense/protection.
p.s.s. consider this, if you take bunkai apart, see how the principles apply, then determine how those principles cooallate to maximize that particular bunkai then you can compare all the perceived bunkai and then select the best and keep it as the primary bunkai. We are taught it self defense to choose those techniques most beneficial, natural, and most likely to become instinctive, this is a way.
p.s.s.s. take it as a means to keep bunkai in the quality range vs. the quantity one.
There are five sections to this book on principles where I would loosely associate those with the five elements in Chinese belief, i.e. wood, water, earth, air, and fire. I would then promote my belief that this set of principles can be divided into two major categories, i.e. principles of the body and principles of the mind.
We also practice kata in karate. The purpose is to catalog our many system techniques. The next is to piece them together in a form or pattern for learning and passing along to the next generation of practitioners. Then the third is to use our kata to learn and practice all the fundamental principles of the martial systems. We would make them an intricate part of bunkai, i.e. to take the kata apart into pieces; to analyze them and to practice them in their entirety.
When this is done we don't just derive the technique and its applications but rather associate that particular one to those principles that make it unique and applicable to the situation. Even those bunkai that are associated indirectly with the fundamental technique purpose and application we can also derive those principles, all of them to specified degrees of implementation to application, that will maximize the use in fighting, etc.
When we speak of and discuss the fundamental principles of martial systems we can move them along with all the training and all the levels of training over the entire life of the system and the individuals practice of it. Each step, each phase, each scenario, each drill, etc. will need to discuss what principles, a part of the complete bunkai, are inherent in that specific. Practice of kata are unique to this type of training and promotes a validation to kata never discussed openly in any forum that I have found. Make your kata practice and training complete by consciously including application of fundamental principles a kata bunkai.
分解する - Bunkai suru: take apart [to pieces], analyze, decompose, be decomposed, break down [my addition: the physical technique + the applicable fundamental principle]
p.s. as you adhere to this maxim of kata training/practice take into consideration that if you cannot discover and promote a kata technique/combo/drill with all the fundamental principles then consider its usefulness in combat/fighting/defense/protection.
p.s.s. consider this, if you take bunkai apart, see how the principles apply, then determine how those principles cooallate to maximize that particular bunkai then you can compare all the perceived bunkai and then select the best and keep it as the primary bunkai. We are taught it self defense to choose those techniques most beneficial, natural, and most likely to become instinctive, this is a way.
p.s.s.s. take it as a means to keep bunkai in the quality range vs. the quantity one.
Losing Face
Lets us start with what is lost. The loss is a self perception of something that denotes you are no longer respected and thus have lost your dignity and maybe had your prestige in a group diminished. Where is the injury here, can it be photographed? Is the damage physical or psychological?
Next, lets say it for what it is, it is that something you personally perceive as important to a level you may be ready to endure physical and legal repercussions to maintain. You, the person, are claiming for yourself what you expect, expectations - a dangerous ideology, for yourself from others. It involves your perception as to your position in some social environment - group dynamics. It is a judgement that you either are or are not adequate in your views and then you may project those view onto someone else when perceiving a slight or "lose of face." Your emotionally investing much into a ideology that may or may not actually be relevant to the situation.
Finally, lets "face" it, this is nothing more than an emotional investment into some story that provides you with self security, comfort, and some status that you need validated at every turn. Only you can lose it, maintain it, and only you can provide the constant need for the interactions that attend to promoting your view of "face." It is a sense of worth that is derived from you perceived status, performance, appearance, or your real self worth. You feel that it affects your prestige, dignity, honor, respect and status.
This term which is Chinese in origin has led many into harm's way and most is because they allowed their ego and pride to dictate their lives when in reality they should conduct themselves for themselves and not allow their "expectations of others" to determine their "face." The moment you allow someone else to dictate to you what your face is then you have lost control of yourself and your life. You are the monkey and the monkey will do everything to satisfy its need and that is chaos. Don't let "losing face" determine whether you are who you are - it is about self esteem, yes?
Be nice, walk away ...
There is another reason why we should be nice to others - regardless - and why we should always do so and walk away. You just cannot every really know how a person would act/react.
Hero's and Mentor's
Hero's and mentor's are necessary to learn. Hero's and mentor's are those we as individuals look toward to guidance in life. We tend to see our hero's and mentor's as having some trait we feel is good and then we wish to have that same trait so we may emulate that person, that person's behavior, etc.
Ichi: That we emulate is a good thing. This is similar to emulation of kata, etc. in karate, i.e. emulating that which has come directly from those who lead the way in the martial arts. We will, initially, perform those things exactly. This is good. This is how we learn and then pass down such things. Sometimes others may feel that this is mimicking our hero's and mentor's - the masters of yesteryear in karate.
Ni: To mimic is a high form of praise and thus conveys to the hero or mentor our personal belief that they have something of great value for us that we wish to mimic them for the learning process. Think of it like those who impersonate famous persons. It is an honor that one would find another of such stature they would want to impersonate them and the fact that others viewing this impersonation would recognize either the person or the traits of that person is also praise of the person impersonated. When you emulate those that are considered hero's or mentor's you do them honor.
San: Yet, it is important to be your own person. You can emulate to learn yet you must allow yourself to absorb those traits of your hero or mentor into something very unique to you. You must make it your own and by such absorption remove the apparent connection to your hero and mentor so that you become more than they - another form of high praise. When you do this then you may become a mentor/hero or Sensei/instructor/teacher and thus inspire others to follow your way to find their own way.
All this means that you use your hero's and mentor's to provide you more learning, more knowledge, and more inspiration to achieve much more in your life and with your efforts. This seems to me as a path, a way, a road or "Do" in karate-do, Iaido, Ken-do, Ju-do, or any other endeavor that provides the same benefits. Look for your hero's and mentor's and learn; then become your own hero and mentor.
Ichi: That we emulate is a good thing. This is similar to emulation of kata, etc. in karate, i.e. emulating that which has come directly from those who lead the way in the martial arts. We will, initially, perform those things exactly. This is good. This is how we learn and then pass down such things. Sometimes others may feel that this is mimicking our hero's and mentor's - the masters of yesteryear in karate.
Ni: To mimic is a high form of praise and thus conveys to the hero or mentor our personal belief that they have something of great value for us that we wish to mimic them for the learning process. Think of it like those who impersonate famous persons. It is an honor that one would find another of such stature they would want to impersonate them and the fact that others viewing this impersonation would recognize either the person or the traits of that person is also praise of the person impersonated. When you emulate those that are considered hero's or mentor's you do them honor.
San: Yet, it is important to be your own person. You can emulate to learn yet you must allow yourself to absorb those traits of your hero or mentor into something very unique to you. You must make it your own and by such absorption remove the apparent connection to your hero and mentor so that you become more than they - another form of high praise. When you do this then you may become a mentor/hero or Sensei/instructor/teacher and thus inspire others to follow your way to find their own way.
All this means that you use your hero's and mentor's to provide you more learning, more knowledge, and more inspiration to achieve much more in your life and with your efforts. This seems to me as a path, a way, a road or "Do" in karate-do, Iaido, Ken-do, Ju-do, or any other endeavor that provides the same benefits. Look for your hero's and mentor's and learn; then become your own hero and mentor.
The Dark Side
We must see our dark side to know its breadth and depth. Its control and its ability to take a dominant role in our lives. Discover it, the dark side Darth Vader within or it may come forth at unexpected moments and death can/will follow.
I have seen the dark side and know that it has the ability to dominate me. That knowledge is critical for the moment Darth rises up from the dark and tries to take control of the Millennium Falcon crashing me against the meteors. Recognize your dark side and accepts it presence then set your shields to keep that monkey in the dark.
Looking inward, the most difficult and dangerous path anyone can willingly take.
Karate/Kanji Training
I tend to explain the danger of trying to use kanji yet at the same time you will see that I provide examples of kanji, related to MA, with explanations that mostly promote the difficulty. I see my efforts at attempts to understand the kanji characters as another way to understand my karate.
First, when you start to study the characters you find that much like karate practice, any martial system falls under this same example, that you have to really study the fundamentals. This takes memorization and that means repetitive practice. Like karate and other martial systems this is important.
Second, you will notice that within those fundamentals you find kata. I mean loosely you find that you must follow certain patterns much like embusen of kata. In that foundation you have for use "strokes" that must connect to "form" the character. Think of the fundamental principles of martial systems, i.e. body alignment, economical motions, efficiency, natural action, posture, breathing, structure, etc.
Viewing an example of the forming of a character by the stroke patterns you find it like kata. There seems to be kata in all that is done including writing those characters called kanji in its various forms. This promotes good technique, like karate, and active movement, like karate, positioning of the strokes, like karate, timing, rhythm, mind, mushin, etc. much like karate or any martial system.
Third, then you achieve a complexity that is unique to that character yet changes as it is used with other characters much like the varying and various systems of the martial arts. There are principles to everything done and kanji provides another way to "see" how it applies to not only MA but to all things in nature and life. When you couple the characters or string them together you find that the patterns are important if you wish to have "meaning" which if you wish your kata and the techniques/strokes to have meaning in application then you realize that simply stringing them willy nilly does not work. It requires many steps, many strokes, and lost of fundamental principles to make any of it work.
The study of kanji characters even if you don't "get it exact or accurate" still has much to teach us and it is easily connected to our practice of MA. Think of the art of calligraphy in Japanese arts. That art system has many fundamentals that govern the ability of the participant to create great characters much like karate-ka use the same fundamentals to create great karate. This is why I ask anyone using them to do so carefully yet at the same time pursue learning about them so as to "see" how it relates and benefits my understanding of my system of Martial Arts.
First, when you start to study the characters you find that much like karate practice, any martial system falls under this same example, that you have to really study the fundamentals. This takes memorization and that means repetitive practice. Like karate and other martial systems this is important.
Second, you will notice that within those fundamentals you find kata. I mean loosely you find that you must follow certain patterns much like embusen of kata. In that foundation you have for use "strokes" that must connect to "form" the character. Think of the fundamental principles of martial systems, i.e. body alignment, economical motions, efficiency, natural action, posture, breathing, structure, etc.
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Third, then you achieve a complexity that is unique to that character yet changes as it is used with other characters much like the varying and various systems of the martial arts. There are principles to everything done and kanji provides another way to "see" how it applies to not only MA but to all things in nature and life. When you couple the characters or string them together you find that the patterns are important if you wish to have "meaning" which if you wish your kata and the techniques/strokes to have meaning in application then you realize that simply stringing them willy nilly does not work. It requires many steps, many strokes, and lost of fundamental principles to make any of it work.
The study of kanji characters even if you don't "get it exact or accurate" still has much to teach us and it is easily connected to our practice of MA. Think of the art of calligraphy in Japanese arts. That art system has many fundamentals that govern the ability of the participant to create great characters much like karate-ka use the same fundamentals to create great karate. This is why I ask anyone using them to do so carefully yet at the same time pursue learning about them so as to "see" how it relates and benefits my understanding of my system of Martial Arts.
Cognitive Dissonance
Why this? When you want someone to believe in what you say or write or teach that is in conflict with something they already believe, you run into what is called cognitive dissonance. It is a imbalance of one's head. It is a direct mismatch of a person's reality. It is perceived by the brain with a response that is "immediate resistance."
People who are confronted by some thing that is in direct conflict with what they currently believe they will try and fix the disparity. That correction is not to accept and change what they believe but rather protect what they believe already, just as it is - not to change or accept the idea that contradicts it. This is instinctive and takes a conscious effort, a good deal of effort, to change let alone change the contradiction.
This is true even when the evidence that contradicts the belief is irrefutable. Know where I am going with this you fellow practitioners of my system of karate? I hope by putting a name to the condition that seems to keep us from a united understanding of Isshinryu or any martial system can bring us into a more cohesive system that unifies us all into "one" tribe. A wholehearted effort to unify the particular system of Isshinryu.
One small nail in the tire, getting anyone of disparity in Isshinryu to read and accept this ... ops, cognitive dissonance once again rears its ugly head.
Cognitive dissonance is an uncomfortable feeling caused by holding two contradictory ideas simultaneously; a conflict or anxiety resulting from inconsistencies between one's beliefs and one's actions or other beliefs; a state of tension created when there are conflicts between an individual's behavior and beliefs, or between two beliefs; A psychological term denoting the mental state in which two or more incompatible or contradictory ideas — e.g., enjoying smoking and knowing it to be unhealthy — are both held to be true; etc.
People who are confronted by some thing that is in direct conflict with what they currently believe they will try and fix the disparity. That correction is not to accept and change what they believe but rather protect what they believe already, just as it is - not to change or accept the idea that contradicts it. This is instinctive and takes a conscious effort, a good deal of effort, to change let alone change the contradiction.
This is true even when the evidence that contradicts the belief is irrefutable. Know where I am going with this you fellow practitioners of my system of karate? I hope by putting a name to the condition that seems to keep us from a united understanding of Isshinryu or any martial system can bring us into a more cohesive system that unifies us all into "one" tribe. A wholehearted effort to unify the particular system of Isshinryu.
One small nail in the tire, getting anyone of disparity in Isshinryu to read and accept this ... ops, cognitive dissonance once again rears its ugly head.
Cognitive dissonance is an uncomfortable feeling caused by holding two contradictory ideas simultaneously; a conflict or anxiety resulting from inconsistencies between one's beliefs and one's actions or other beliefs; a state of tension created when there are conflicts between an individual's behavior and beliefs, or between two beliefs; A psychological term denoting the mental state in which two or more incompatible or contradictory ideas — e.g., enjoying smoking and knowing it to be unhealthy — are both held to be true; etc.
Instructing/Teaching MA: Monochronic; Polychronic
When I discuss teaching methods it becomes important to understand how the brain works, generally, so we can adjust our training methods to best suit the learning of practitioners. Some folks can do many things at one time while others can do one thing at a time. The brain on one tends to lock out peripheral stuff while focused on the one task at hand. These persons can have that exploited if you are well versed in fundamental principles of martial systems. On the same thing there are those whose brains still try to take in all of the peripheral stuff while doing the one task.
As with all things in nature, there is both good and bad for both types of brain processes. Finding that balance point in instruction; finding that balance point in learning and practicing; and finding that point as it relates to the fundamental principles of martial systems for reality intent is a difficult but doable endeavor for any one practicing a fighting/self protection system.
In martial systems one can exploit a threats action if they can take advantage of either their monochronic or polychronic tendencies. Since most cases of a threat taking violent actions against you, a victim, you must know that the majority of said attacks come from the brain that is monochronic.
Some considerations in teaching/instructing but also in strategies and tactics of martial systems. Yes? No? Maybe? Comments ...
As with all things in nature, there is both good and bad for both types of brain processes. Finding that balance point in instruction; finding that balance point in learning and practicing; and finding that point as it relates to the fundamental principles of martial systems for reality intent is a difficult but doable endeavor for any one practicing a fighting/self protection system.
In martial systems one can exploit a threats action if they can take advantage of either their monochronic or polychronic tendencies. Since most cases of a threat taking violent actions against you, a victim, you must know that the majority of said attacks come from the brain that is monochronic.
Some considerations in teaching/instructing but also in strategies and tactics of martial systems. Yes? No? Maybe? Comments ...
Rank/Level/Grade
"Rank in karate should be only a method of organization and must not be used as a source of personal identity." The original quote said Rank in budo ..." so I changed it as I felt that using budo in this context was inaccurate. You can actually place any system or style name in place of karate or you can simply say the martial arts if that generic terminology is acceptable and accurate for your views.
I am reading a new book. I won't provide the title as I am finding, initially, that it is filled full of statements and terms that are unclear and ambiguous which will cause inaccuracies in a novices efforts to learn karate. I am not saying my writing is any better so use this as a meaning that I am trying to learn from my analysis and review of various books, blog posts, web page entries, and other discussions, etc.
The fact that this book coupled karate-do with budo and provides a some what incomplete/inaccurate definition of budo or the usage of budo from Japan's view sends a slightly skewed message to the reader.
Budo is represented by the character(s): 武 for martial or martial arts and 道 for way or "do." So, bu-do means approximately "martial way." In reality karate or what was termed historically, "Ti or Te," with also the term "toudi" the indigenous system of civil fighting was not truly a martial art. The term and usage of martial came when the Japanese influences caused change in its terms to include the newest character for China being changed to Empty.
What seems to happen is anything goes simply because it cannot be proved one way or the other. Since China had the greatest influence on Okinawa and its practice of Ti we could also surmise that the Okinawan system of Ti can be called Chinese Boxing of Kung Fu, etc. I would guess most would argue that point right on out the window.
The suffix of "-do" was also added either late 1800's or early 1900 by the changes pushed to have karate readily acceptable to the Japanese as a Japanese system or martial system. When it became the watered down version pushed to the schools systems it then started to add the -do suffix to empty hand.
The Japanese influences are a result of their belief systems that come from Buddhism, Zen, etc. along with the various customs and courtesies that were a part of the Japanese society and therefor incorrectly became an intricate part of martial dojo etiquette - bogus belief.
But, then again, who the fu@& am I anyway ... lets not forget what a blog is now ya hear ... hehehe
I am reading a new book. I won't provide the title as I am finding, initially, that it is filled full of statements and terms that are unclear and ambiguous which will cause inaccuracies in a novices efforts to learn karate. I am not saying my writing is any better so use this as a meaning that I am trying to learn from my analysis and review of various books, blog posts, web page entries, and other discussions, etc.
The fact that this book coupled karate-do with budo and provides a some what incomplete/inaccurate definition of budo or the usage of budo from Japan's view sends a slightly skewed message to the reader.
Budo is represented by the character(s): 武 for martial or martial arts and 道 for way or "do." So, bu-do means approximately "martial way." In reality karate or what was termed historically, "Ti or Te," with also the term "toudi" the indigenous system of civil fighting was not truly a martial art. The term and usage of martial came when the Japanese influences caused change in its terms to include the newest character for China being changed to Empty.
What seems to happen is anything goes simply because it cannot be proved one way or the other. Since China had the greatest influence on Okinawa and its practice of Ti we could also surmise that the Okinawan system of Ti can be called Chinese Boxing of Kung Fu, etc. I would guess most would argue that point right on out the window.
The suffix of "-do" was also added either late 1800's or early 1900 by the changes pushed to have karate readily acceptable to the Japanese as a Japanese system or martial system. When it became the watered down version pushed to the schools systems it then started to add the -do suffix to empty hand.
The Japanese influences are a result of their belief systems that come from Buddhism, Zen, etc. along with the various customs and courtesies that were a part of the Japanese society and therefor incorrectly became an intricate part of martial dojo etiquette - bogus belief.
But, then again, who the fu@& am I anyway ... lets not forget what a blog is now ya hear ... hehehe
The True Spirit of Karate-Do
I read once that a person practiced with "a true spirit of karate do." It made me think, is this actually applicable when you research the origins of karate from Okinawa?
In addition, who mandates what it means to practice or live the "true spirit of karate-do?" What is the spirit of karate and where is it defined, etc.? I sure don't know. Is this then a "sound bite" to provide some sense of "specialness" in what you do? Is this to provide some other means of keeping up practice if your karate is simply the watered down version that Japan/Okinawa created in the late 1800's/early 1900's for implementation into the school systems?
We all, me included, tend to throw out all these platitudes but for what end? Is this our need to tell ourselves a "story" so we find meaning in what we do?
Then, what is the mandate that says "spirit" means this or that with regard to karate or any other marital system? Does this thread answer any question in particular or does it just promote more discussion and debate.
So, what is the "spirit of karate" from your view point? I really want to know.
In addition, who mandates what it means to practice or live the "true spirit of karate-do?" What is the spirit of karate and where is it defined, etc.? I sure don't know. Is this then a "sound bite" to provide some sense of "specialness" in what you do? Is this to provide some other means of keeping up practice if your karate is simply the watered down version that Japan/Okinawa created in the late 1800's/early 1900's for implementation into the school systems?
We all, me included, tend to throw out all these platitudes but for what end? Is this our need to tell ourselves a "story" so we find meaning in what we do?
Then, what is the mandate that says "spirit" means this or that with regard to karate or any other marital system? Does this thread answer any question in particular or does it just promote more discussion and debate.
So, what is the "spirit of karate" from your view point? I really want to know.
Not a Teaching Forum
A blog is an internet log. It is a web log or what is a log or journal published to the WWWeb. It holds individual records or posts of "opinion." It does other stuff now yet fundamentally it is a place where folks can post/publish their thoughts, theories, philosophies, and such. It is a journal that you write, edit, and share with anyone who decides to stop in and take a look. Sometimes it is no more that a diary of personal experiences and/or about a hobby or hobbies. It is commentary, it is a description of events as viewed from the blogger, it is other material that allows the blogger to reflect, share, and discuss any topic or one topic/theme.
It is NOT a teaching forum. It is not meant to teach anything to anyone. It is a blog. If you think it is a form to teach you something then think again, it ain't a teaching format and was never meant to be a teaching forum/format, etc.
It is a journal and in this case it reflects a personal view point on all things karate, ken-po goku-i, q-n-a, and Marine memories with a lot of mindless meanderings. It can lead you to seek more but it is not a teaching forum.
Lets call this theme/forum a "Ma-Blog" hehehehehehehe Oh, yea, if you just happen to learn something from reading this blog - cool - remember tho it is not a teaching forum. Call it mentoring with reservations.
It is NOT a teaching forum. It is not meant to teach anything to anyone. It is a blog. If you think it is a form to teach you something then think again, it ain't a teaching format and was never meant to be a teaching forum/format, etc.
It is a journal and in this case it reflects a personal view point on all things karate, ken-po goku-i, q-n-a, and Marine memories with a lot of mindless meanderings. It can lead you to seek more but it is not a teaching forum.
Lets call this theme/forum a "Ma-Blog" hehehehehehehe Oh, yea, if you just happen to learn something from reading this blog - cool - remember tho it is not a teaching forum. Call it mentoring with reservations.
School vs. Training Hall
An eclectic reference to training hall vs. "school" to designate the distinction so understanding and proper intent can be applied.
eclectic - selecting what seems best of various styles or ideas; eclecticism - making decisions on the basis of what seems best instead of following some single doctrine or style; a conceptual approach that does not hold rigidly to a single paradigm or set of assumptions, but instead draws upon multiple theories, styles, or ideas to gain complementary insights into a subject, or applies different theories in particular cases; Eclecticism is a kind of mixed style in the fine arts: "the borrowing of a variety of styles from different sources and combining them" (Hume 1998, 5). Significantly, Eclecticism hardly ever constituted a specific style in art: it is characterized by the fact that it was not a particular style.
Americans hear the word "school" or "classes" or "teacher" they naturally connect to past experiences, i.e. kindergarten, grade school, junior high, high school, college, etc. When they hear classes the associate the meaning to those various classes and classrooms where they would spend one hour on a particular subject with homework and a weekly/semester test to pass/fail.
When they see or hear or read an ad saying a local "teacher" is providing "classes" on some strange "subject" called "martial arts" they will come into that environment with a set of predefined idea's on what they are doing and what they "think" is required.
In regards to most, the sport theme martial art, this is usually a good relation of terms because the sport aspect as taught today and was taught in the fifties, etc. was "watered down and converted" to fit into the Japanese/Okinawan school systems more as a discipline, health, and physical fitness regimen. What Sam Walker and Marc MacYoung call "traditional karate or martial art." Post WW-II sport oriented physical fitness system holding the name karate, etc.
I did the same for many years then discovered when I changed my terms and references that those who trained and practiced with me actually and unconsciously changed the intent in their efforts within and without the training hall. I am still working on this aspect as I learn new things all the time that require a shift in how I present my training and how I practice.
I stay away from calling it a school; I stay away from calling it a class; I stay away from saying I teach or am a teacher; and this applies to other terms as I have recently changed from using "basics" in a broad way to a narrow venue of techniques as a part of a whole called fundamentals. Simply because of the perception of what a basic is, etc.
I no longer find "chinkuchi" as a whole but merely a word to describe a very narrow explanation of the fundamental principles of martial systems because by itself it remains limited and our goal in mentoring karate-ka is to not limit but open the box so they may see the entire Universe of Martial Systems.
eclectic - selecting what seems best of various styles or ideas; eclecticism - making decisions on the basis of what seems best instead of following some single doctrine or style; a conceptual approach that does not hold rigidly to a single paradigm or set of assumptions, but instead draws upon multiple theories, styles, or ideas to gain complementary insights into a subject, or applies different theories in particular cases; Eclecticism is a kind of mixed style in the fine arts: "the borrowing of a variety of styles from different sources and combining them" (Hume 1998, 5). Significantly, Eclecticism hardly ever constituted a specific style in art: it is characterized by the fact that it was not a particular style.
Americans hear the word "school" or "classes" or "teacher" they naturally connect to past experiences, i.e. kindergarten, grade school, junior high, high school, college, etc. When they hear classes the associate the meaning to those various classes and classrooms where they would spend one hour on a particular subject with homework and a weekly/semester test to pass/fail.
When they see or hear or read an ad saying a local "teacher" is providing "classes" on some strange "subject" called "martial arts" they will come into that environment with a set of predefined idea's on what they are doing and what they "think" is required.
In regards to most, the sport theme martial art, this is usually a good relation of terms because the sport aspect as taught today and was taught in the fifties, etc. was "watered down and converted" to fit into the Japanese/Okinawan school systems more as a discipline, health, and physical fitness regimen. What Sam Walker and Marc MacYoung call "traditional karate or martial art." Post WW-II sport oriented physical fitness system holding the name karate, etc.
I did the same for many years then discovered when I changed my terms and references that those who trained and practiced with me actually and unconsciously changed the intent in their efforts within and without the training hall. I am still working on this aspect as I learn new things all the time that require a shift in how I present my training and how I practice.
I stay away from calling it a school; I stay away from calling it a class; I stay away from saying I teach or am a teacher; and this applies to other terms as I have recently changed from using "basics" in a broad way to a narrow venue of techniques as a part of a whole called fundamentals. Simply because of the perception of what a basic is, etc.
I no longer find "chinkuchi" as a whole but merely a word to describe a very narrow explanation of the fundamental principles of martial systems because by itself it remains limited and our goal in mentoring karate-ka is to not limit but open the box so they may see the entire Universe of Martial Systems.
Never Strike First Maxim ...
Another response to the question in karate-jutsu-do "Why does karate require that we do not strike first?" The short answer, "timing." Remember that timing as it is explained in the fundamental principles of the martial systems is, "To evoke commitment of the threat and then wait until the last possible moment before executing a defensive technique."
By our waiting, not striking first, we cause the threat to "commit" to an action. Once they commit to that action it is very difficult to do anything else so we wait and then once that commitment is set we act. If out timing is spot on, i.e. our response to the threat's "first strike" is fast then we put into effect our technique to not get hit first.
Read chapter fifty-seven in the book of martial power to help clarify what I am trying to convey. If we react to an intent at the earliest possible sign of an attack then we have the advantage, the superior position to respond accordingly.
If we strike first then the other person has the advantage. This particular principle, of course, does not stand along yet when properly integrated with the fundamental principles of martial systems it lengthens our line to that of the threat so they can strike first and we will not get hit.
In other words, to not strike first is simply adhering to the fundamental principles of martial systems, yes?
"It is not how you move, it is when you move." - Kosho-ryu Kempo phrase.
By our waiting, not striking first, we cause the threat to "commit" to an action. Once they commit to that action it is very difficult to do anything else so we wait and then once that commitment is set we act. If out timing is spot on, i.e. our response to the threat's "first strike" is fast then we put into effect our technique to not get hit first.
Read chapter fifty-seven in the book of martial power to help clarify what I am trying to convey. If we react to an intent at the earliest possible sign of an attack then we have the advantage, the superior position to respond accordingly.
If we strike first then the other person has the advantage. This particular principle, of course, does not stand along yet when properly integrated with the fundamental principles of martial systems it lengthens our line to that of the threat so they can strike first and we will not get hit.
In other words, to not strike first is simply adhering to the fundamental principles of martial systems, yes?
"It is not how you move, it is when you move." - Kosho-ryu Kempo phrase.
弟子 - Deshi
From: http://www.saiga-jp.com/ [http://www.saiga-jp.com/cgi-bin/dic.cgi?m=search&sc=0&f=0&j=&g=&e=&s=&rt=0&start=1&sid=1256767060_65568]
門弟 - a pupil, a disciple
師弟 - master and pupil, teacher and student
子 - a child, a kid, a son, a daughter
子分 - a follower, a henchman, a following
google translate:
弟子 - disciple (noun: disciple, pupil, apprentice, follower, adherent, young person, teacher's student-helper)
In one view a deshi is a "disciple" and it is believed in this system that a Sensei has many students or "seito" while only a very few "deshi." It is expected that the deshi train harder than a seito and therefore receives more attention and pressure from Sensei to excel at the system.
To my view the use of the term is first and foremost a personal decision by the dojo Sensei. I find that most use it in a traditional setting yet that begs the questions as to whether the Sensei has gone to the extra effort to find out what a traditional dojo is, was, or might be from the source, i.e. for most karate that would be Okinawa, and actually trained and practiced well enough to be accurate for accuracy is critical if one wants to promote the customs, courtesies, and intent of the Okinawan Karate pioneers.
I try to encompass the traditions of the Okinawan dojo as I understand it yet also accept that it is flawed where new information is sought daily to ensure that I am increasing my knowledge, understanding, and accuracy in my practice. Most provide enough effort for lip-service and sales.
学生 - student (gaku-sei).
Teacher and Student - Kyoshi-to-seito - 教師と生徒
Master and Pupil - Shitei - 師弟
Here again it comes down to who is using the characters, the environment/intent, and the placement, i.e. arrangement of the various characters. As can be readily seen in my examples, making the assumption that the two sources of translation are fairly accurate, when coupled they mean one thing and when separated mean something sometimes and sometimes not related.
For me, even in a traditional way, a student is a student - a practitioner is a practitioner - a disciple is a disciple - a teacher is a teacher and all regardless of what you use as to characters or reference when in the training hall. I tend to try and not relate to any term that might misdirect a perspective practitioner to misunderstand or misdirect their efforts toward the more understood, at the beginning, relation to a grade/high/college school type teaching environment vs. a more eclectic training and practice environment.
門弟 - a pupil, a disciple
師弟 - master and pupil, teacher and student
子 - a child, a kid, a son, a daughter
子分 - a follower, a henchman, a following
google translate:
弟子 - disciple (noun: disciple, pupil, apprentice, follower, adherent, young person, teacher's student-helper)
In one view a deshi is a "disciple" and it is believed in this system that a Sensei has many students or "seito" while only a very few "deshi." It is expected that the deshi train harder than a seito and therefore receives more attention and pressure from Sensei to excel at the system.
To my view the use of the term is first and foremost a personal decision by the dojo Sensei. I find that most use it in a traditional setting yet that begs the questions as to whether the Sensei has gone to the extra effort to find out what a traditional dojo is, was, or might be from the source, i.e. for most karate that would be Okinawa, and actually trained and practiced well enough to be accurate for accuracy is critical if one wants to promote the customs, courtesies, and intent of the Okinawan Karate pioneers.
I try to encompass the traditions of the Okinawan dojo as I understand it yet also accept that it is flawed where new information is sought daily to ensure that I am increasing my knowledge, understanding, and accuracy in my practice. Most provide enough effort for lip-service and sales.
学生 - student (gaku-sei).
Teacher and Student - Kyoshi-to-seito - 教師と生徒
Master and Pupil - Shitei - 師弟
Here again it comes down to who is using the characters, the environment/intent, and the placement, i.e. arrangement of the various characters. As can be readily seen in my examples, making the assumption that the two sources of translation are fairly accurate, when coupled they mean one thing and when separated mean something sometimes and sometimes not related.
For me, even in a traditional way, a student is a student - a practitioner is a practitioner - a disciple is a disciple - a teacher is a teacher and all regardless of what you use as to characters or reference when in the training hall. I tend to try and not relate to any term that might misdirect a perspective practitioner to misunderstand or misdirect their efforts toward the more understood, at the beginning, relation to a grade/high/college school type teaching environment vs. a more eclectic training and practice environment.
The Basics - Basic Waza
What must remain intact and constant through out the entire life of any martial system is the fundamental principles of the martial system. Basics or basic waza/techniques are there to help fledgling practitioners to move up and into kata, etc. It is good to have them practice these throughout the time they spend in the "mu-dan-sha" or "kyu" levels of training and practice.
I now believe that you can do two things with basic waza when you reach Sho-dan. You can continue practicing them yet you must, like kata in time, allow them to become unique to you and your practice. Adjustments and such are needed to assist them in adjusting to your body, weight, mental or psychological make up, etc. As you progress and implement the principal of economical motion those basic waza will change anyway.
Use them if you will just as you would the kata bunkai, etc. and lets not forget they can be used in self-protection training, etc. Now, as a Sho-dan there is only one reason you would want to remain true to the originals. As an associate instructor you must remain steadfast in their practice as originally created so you can teach them to fledgling practitioners/students. Otherwise, don't practice them or do, your choice.
Remember, fundamental principles of martial systems remains steady and true. Basics/Basic Waza don't unless specific needs or circumstances call for it.
Understanding Chinkuchi
A very misunderstood term from Okinawa and specifically regarding the teachings of Tatsuo's system of Isshinryu. Before I provide my viewpoint on it and what it is I want to discuss some quotes that seem to miss the boat a mite. I will "quote" the quote and put comments in [brackets] for clarity.
[It is not unique in any way. It does not operate with zero tension. The only way to achieve zero tension is to be "dead." There is always a certain amount of tension. As to stability, it can only achieve that when utilized if it is used along with all the fundamental principles of the martial systems. Actually, my view, this term is very limited and only covers a couple, if that, of the principles of martial systems.]
[It is not unique in any way. Ti is the Okinawan reference to its original indigenous system of self defense. It is not unique to Ti, it is applicable to all martial systems as it refers to a small part of the fundamental principles of martial systems.]
[Chinkuchi is not a technique. It is a principle that can be applied to any and all techniques. I do believe this person is actually referring to the Sanchin kata where sanchin-shime is the Sensei checking for good sanchin which has the principle of chinkuchi within its practice. The Sensei may correct a move in sanchin but they do not guide the movement. Again, sanchin, chinkuchi is a concept and not a technique.]
[Wow, a mouth full. Lets break it up. Yes, you cannot learn to apply chinkuchi by reading a book yet you can learn about chinkuchi by reading a book. Yes, to apply any and all of the fundamental principles of martial systems you have to "do it" and that is where sanchin and sanchin-shime come into play in learning how to apply the concept into reality. There is no such thing as muscle memory. The muscles have nothing to do with it. You are actually encoding the process deeply in the brain so it becomes natural, instinctive, and available with out conscious thought - some day. There is no chinkuchi quality. You either are able to apply the concept or not - there is not observable quality of chinkuchi to develop, embody and produce. The concept leads to many things of which can be other principles that when applied provide certain benefits that can be seen, sometimes and in some circumstances, felt through sanchin-shime, etc.]
[It can not be defined as state-of-mind. State-of-mind is another concept and not a manifestation of anything chinkuchi since it is also merely a concept to describe other fundamental principles of martial systems. The practice of kata, sanchin, etc. help us to manifest the benefits described by the term chinkuchi as well as the other principles but it has nothing to do with a state-of-mind. The mind benefits from martial practices and other more esoteric studies but not.]
[real-life vs. not-real-life. Life is life and it is real in all its many instances. If you can read and write about something them you can understand it at least its rudiments. If one does some stiff mechanical movement that has nothing to do with chinkuchi concepts and its manifestations in the fundamental principles of martial systems. It can't. Chinkuchi has nothing to do with applications. It is a principal that can either enhance a given technique or application or it cannot enhance it. Finally, in a sense this statement is true that many do not understand either chinkuchi or the fundamental principles of martial systems because all these statements are flawed and only allude to some understanding. Sorry :-( ]
Final comment: we in some Isshinryu circles like to throw around such terms as some great enlightening thing that makes us special or a lack of knowledge toward this terms perceived meaning that no one else can get - ain't we special. It is a word. It is an inadequate term with an inadequate meaning that does not begin to describe what it alludes to inadequately. Go back to the fundamental principles of martial systems and you will find reference to what some in Isshinryu believe is the answer to find that its term and usage is only a partial/incomplete description of much more.
Yes, I am being catty but I am trying to convey that we must not just accept something simply because it comes from any one source no matter the reputation, age, and experience. Get a fact, work it out, and report on it. Lets get the facts straight.
Now, I may be totally off base and I look forward to hearing comments that will refute what I am saying...bring it on... :-)
"This is a unique mechanism, which operates in total stability and zero muscle tension."
[It is not unique in any way. It does not operate with zero tension. The only way to achieve zero tension is to be "dead." There is always a certain amount of tension. As to stability, it can only achieve that when utilized if it is used along with all the fundamental principles of the martial systems. Actually, my view, this term is very limited and only covers a couple, if that, of the principles of martial systems.]
"This concept is unique to Ti, the ancient Okinawan Martial Art."
[It is not unique in any way. Ti is the Okinawan reference to its original indigenous system of self defense. It is not unique to Ti, it is applicable to all martial systems as it refers to a small part of the fundamental principles of martial systems.]
"Chinkuchi can only be learned by allowing the teacher to touch and guide the movement of the student during the execution of the technique."
[Chinkuchi is not a technique. It is a principle that can be applied to any and all techniques. I do believe this person is actually referring to the Sanchin kata where sanchin-shime is the Sensei checking for good sanchin which has the principle of chinkuchi within its practice. The Sensei may correct a move in sanchin but they do not guide the movement. Again, sanchin, chinkuchi is a concept and not a technique.]
"Chinkuchi can not be learned by reading a book on the subject because without the physical experience and muscle memory it is impossible to develop, embody, and produce a chinkuchi quality."
[Wow, a mouth full. Lets break it up. Yes, you cannot learn to apply chinkuchi by reading a book yet you can learn about chinkuchi by reading a book. Yes, to apply any and all of the fundamental principles of martial systems you have to "do it" and that is where sanchin and sanchin-shime come into play in learning how to apply the concept into reality. There is no such thing as muscle memory. The muscles have nothing to do with it. You are actually encoding the process deeply in the brain so it becomes natural, instinctive, and available with out conscious thought - some day. There is no chinkuchi quality. You either are able to apply the concept or not - there is not observable quality of chinkuchi to develop, embody and produce. The concept leads to many things of which can be other principles that when applied provide certain benefits that can be seen, sometimes and in some circumstances, felt through sanchin-shime, etc.]
"Chinkuchi could also be defined as a state-of-mind because it requires that both mind and body remain in total balance."
[It can not be defined as state-of-mind. State-of-mind is another concept and not a manifestation of anything chinkuchi since it is also merely a concept to describe other fundamental principles of martial systems. The practice of kata, sanchin, etc. help us to manifest the benefits described by the term chinkuchi as well as the other principles but it has nothing to do with a state-of-mind. The mind benefits from martial practices and other more esoteric studies but not.]
"Nowadays, most karate teachers who speak and write about chinkuchi do not understand it and are only able to produce stiff mechanical movements with no real-life applications."
[real-life vs. not-real-life. Life is life and it is real in all its many instances. If you can read and write about something them you can understand it at least its rudiments. If one does some stiff mechanical movement that has nothing to do with chinkuchi concepts and its manifestations in the fundamental principles of martial systems. It can't. Chinkuchi has nothing to do with applications. It is a principal that can either enhance a given technique or application or it cannot enhance it. Finally, in a sense this statement is true that many do not understand either chinkuchi or the fundamental principles of martial systems because all these statements are flawed and only allude to some understanding. Sorry :-( ]
Final comment: we in some Isshinryu circles like to throw around such terms as some great enlightening thing that makes us special or a lack of knowledge toward this terms perceived meaning that no one else can get - ain't we special. It is a word. It is an inadequate term with an inadequate meaning that does not begin to describe what it alludes to inadequately. Go back to the fundamental principles of martial systems and you will find reference to what some in Isshinryu believe is the answer to find that its term and usage is only a partial/incomplete description of much more.
Yes, I am being catty but I am trying to convey that we must not just accept something simply because it comes from any one source no matter the reputation, age, and experience. Get a fact, work it out, and report on it. Lets get the facts straight.
Now, I may be totally off base and I look forward to hearing comments that will refute what I am saying...bring it on... :-)
E-Language Processes to Follow:
Look at this as E-Language Tactics so you don't find yourself in a e-language self defense mode or attack:
Rule 1: Force yourself to "think" before we speak or write.
Rule 2: Write down you message and read them carefully before you actually write them.
Rule 3: Print out your Internet messages and read them before you send them or save them.
Rule 4: Do something else for a few minutes and then go back and read them before sending.
Rule 5: When you feel like you have been attacked, hold the message for twenty-four hours before responding.
Rule 6: When you fired the opening shot, intended or unintended, hold it for twenty-four hours before responding.
Rule 7: When you send an unfortunate electronic message, do make all efforts to repair matters. Call or send an apology and/or explanation. Do what you can to set matters right.
Rule 8: DO NOT share intimate personal information by voice mail, e-mail, or on the Internet.
Bibliography:
Elgin, Suzette. "The Gentle Art of Self-Defense at Work." New York. Prentice Hall Press. 2000.
Rule 1: Force yourself to "think" before we speak or write.
Rule 2: Write down you message and read them carefully before you actually write them.
Rule 3: Print out your Internet messages and read them before you send them or save them.
Rule 4: Do something else for a few minutes and then go back and read them before sending.
Rule 5: When you feel like you have been attacked, hold the message for twenty-four hours before responding.
Rule 6: When you fired the opening shot, intended or unintended, hold it for twenty-four hours before responding.
Rule 7: When you send an unfortunate electronic message, do make all efforts to repair matters. Call or send an apology and/or explanation. Do what you can to set matters right.
Rule 8: DO NOT share intimate personal information by voice mail, e-mail, or on the Internet.
Bibliography:
Elgin, Suzette. "The Gentle Art of Self-Defense at Work." New York. Prentice Hall Press. 2000.
Written Language and E-Language
Remember, the written word does not convey the all important intonation or melodic pattern of the spoken word. It does not have any body language either. There is no way in hell you can possibly fully understand what is the meaning behind the written language of a post, etc.
I quote, "It is never sage to assume that you have been verbally attacked on the basis of written language alone!" - The Gentle Art of Verbal Self-Defense at Work, chapter 6 "Malpractice of the Mouth," by Suzette Haden Elgin, Ph.D.
If you find that some written language/word/statement you receive in an email, letter or post either on a blog or social system has caused you to become angry then "stop it" and remove the "personalization" of it. It is you and not the composer. If you do get one then ask questions if you are unable to "hear the sequence from the speakers (author of original post/writing) own lips. Sometimes a back-n-forth of generic non-aggressive questions will get the author thinking and maybe the true meaning will arise in the thread. Note: If after two or three threads it does not clear up then drop it, remove any personalizations, and assume that until you can "see and hear" the person's intent and context that you just agree to disagree.
Sometimes you can get more by a phone call but that is lacking as well. It is so darn complex.
Final quote, "Unless you can find a way to hear the sequence from the alleged attacker's lips, or find additional evidence that the language was an attack, assume that it was a neutral utterance.? - The Gentle Art of Verbal Self-Defense at Work, chapter 6 "Malpractice of the Mouth," by Suzette Haden Elgin, Ph.D.
"Language used on the Internet in e-mail, chat rooms, listserve messages, blogs, social networks, and the like. The same cautions hold for electronic language as for both spoken and written language, but they hold more strongly. This one applies to training yourself to "stay away from the send button" until you have written, reviewed, analyzed, re-written, and then with a count to ten and many deep rythmic breathes then and only then "send." When you write a message on the Internet, regardless of its neutrality or inappropriateness or plain abusive nature, it is gone - instantly and irrevocably. You can not get it back or revise it.
p.s. Now I am finally beginning to understand why Rory Miller gave this particular book/author such mention in his bibliography - it is an important key to SD, etc.
At what age should one stop sparring, fighting, etc.?
First, if it is in regards to a persons voluntarily fighting for practice and training or in competition, etc. then the age depends on the person. I watched a video of a fighter from MMA who had the last fight at age 47. He explained his reasons and they seemed reasonable and valid. It was, for him, a personal thing and kudo's to him for doing it on his terms.
I am fifty-seven and the last time I trained in fighting/sparring was about six years ago. So, I was fifty-one. My Sensei was about the same age on Okinawa in 79 and stopped training in karate altogether two years later, say around 53-55 years. Personally, I think that is stretching it a bit.
Fighting, etc. is a young person's endeavor (I deliberately did not use the term young man's "game" cause to me it ain't a game). I feel sorry for those who can't let it go and find that the reason mostly concerns the fear of aging and the ego/pride driven machismo that causes us to try and keep up with young folk. Sorry guys, it is the way I feel.
In regards to instructing/teaching martial arts I believe you can go, with some deliberate reduction in the intent, etc., all the way to a real old age. Your spending more of your time demonstrating what your teaching and then allow the younger tori-uke's to train "hard" for fighting or self-protection/defense, etc.
It depends and it is a question for each individual and no one else should make it for them especially "expectations and I dare you mentality persons." In this case you don't have to keep up with the Joneses - you already proved yourself over and over again, right?
I am fifty-seven and the last time I trained in fighting/sparring was about six years ago. So, I was fifty-one. My Sensei was about the same age on Okinawa in 79 and stopped training in karate altogether two years later, say around 53-55 years. Personally, I think that is stretching it a bit.
Fighting, etc. is a young person's endeavor (I deliberately did not use the term young man's "game" cause to me it ain't a game). I feel sorry for those who can't let it go and find that the reason mostly concerns the fear of aging and the ego/pride driven machismo that causes us to try and keep up with young folk. Sorry guys, it is the way I feel.
In regards to instructing/teaching martial arts I believe you can go, with some deliberate reduction in the intent, etc., all the way to a real old age. Your spending more of your time demonstrating what your teaching and then allow the younger tori-uke's to train "hard" for fighting or self-protection/defense, etc.
It depends and it is a question for each individual and no one else should make it for them especially "expectations and I dare you mentality persons." In this case you don't have to keep up with the Joneses - you already proved yourself over and over again, right?
Get Your Own Philosophy ...
Get your own philosophy! I don't mean you ignore the philosophies of others especially those within the ancient classics of Asia. It would be important to take in philosophy from other sources for within those you may find tidbits that can make your personal philosophy more than you would have known existed.
When I post I am expressing many things from my viewpoint that rise up from within "me" and are a part of or a new addition to my philosophy of both life and karate-do-jutsu. Like the symbol of the great tai-chi, my philosophy is a never ending cycle between yin-yang to yang-yin influenced by my practice and studies of the martial-way-technique. It influences my life and my life influences it. This is good.
Don't assume an others philosophy. It may be cool but it is NOT your philosophy, it is thiers. Get your own philosophy. You can mix, match, add, subtract, divide, morph, meld - whatever but let all philosophies you study influence how you personally "choose" your philosophy.
We spend way to much time and energy trying to get others to buy into our philosophy when in reality it should be "we present ours so you can find your own" and that works. No one is in a vacuum, an island if you remember the quote. We are the center of the circle and we are the space outside of the circle. We are the circle and we must allow both inner and outer influences mix and form our personal philosophies.
We must assume the fundamental principles, the basic waza, the kata, the other various practices of the masters but we must NOT remain stagnant by dogmatically maintaining that practice but rather allow it to form a new and unique form by our philosophy and its influences on practice. It is necessary to remain faithful to the fundamentals of a system. It must be taught, initially, as it was meant to be taught traditionally yet it must rise up, grow, and blossom into a unique practice/philosophy of karate-do-jutsu.
The Ken-po Goku-i remains the same as we pass it down to our students. Yet, its meaning and teachings are open to the individual. Although it remains steadfast in its original form it has the ability to take the practitioner on a path that deviates from any other persons path. Why it is not defined adequately by Tatsuo Sensei or any other Isshinryu practitioner is because it was not meant to be rigid and inflexible. It was meant to present a key to open the doors to each unique person so they can "get their own philosophy."
My philosophy is mine. I hope it is and has provided thought provocation. Let it be a step toward your own philosophy.
Perfection
This comes from our "understanding" of Asian martial system with specificity to Japanese influences and by osmosis Chinese. Then we have to ask, "what do the Japanese consider perfection?"
You can look to the Japanese folktales, provided you understand enough about them, to provide an answer - a vague one. The "generally" feel that a perfect person is one who has a very "strong will." The feel that a person who acts in accordance with their own will and who become happy through their intelligence is perfection. That perfect person is one who has a strong will and decisive judgement. The folktales also provide the ideology that harmony with nature or living in harmony with nature is a means of expressing perfection.
Perfection to Japanese, in general: Living in harmony with nature and being a person of strong will and decisive judgement.
Yet, we Americans and that includes me tend to think perfection goes way beyond this simple statement. We tend to believe, as I do, that the ancient classics are the guide to that self-perfection. It provides a type of "moral compass" that I find critical to have if one practices a brutal form of martial system with the intent to use in self-preservation against violence and violent persons. It is that compass that keeps the person on course in using such systems with proper attitude and intent with all that entails.
I suggest that if my theory is accurate that we learn to NOT assume such extravagant beliefs from lack of knowledge and understanding. Another reason I believe, if truly said by Tatsuo Sensei, that learning of the customs and beliefs of those who came before in regards to learning and practicing martial systems is relevant and critically important.
Perfection, as it means to a person, may not be what you would expect.
Yahoo Martial Art Book Club
I have a book club in Yahoo now. You can join if you wish by entering your email in the Yahoo box to the right of this post.
To date there are two other then myself. I would like to have at least five - :-)
Here is a link to my book list of read material. You will find this list link on the book club site as well which is here and a link is on the right above the Yahoo join this group graphic.
If your a member and know of someone who might be interested pass along the link.
Thanks!
To date there are two other then myself. I would like to have at least five - :-)
Here is a link to my book list of read material. You will find this list link on the book club site as well which is here and a link is on the right above the Yahoo join this group graphic.
If your a member and know of someone who might be interested pass along the link.
Thanks!
Tatsuo Sensei Told Us ...
We dug in the obvious, the external, because we are that type of person. We seldom, even on a personal side, look within for those non-physical traits that make Okinawan's what they are and we don't look within to understand how that affects how they communicate, live, and socialize, etc. I think we missed the boat completely and it sailed long ago with out us on board.
We seek to understand the philosophy yet we don't see or understand how that philosophy causes them to act or talk or feel a certain way. We once again missed the boat and actually I am not even sure my explanation describes this adequately.
I believe that Tatsuo Sensei meant for us to find out and understand the person of Okinawan descent. To learn what drives them as individual. Not the laws that govern but the intent deep down that drives the way the interpret, understand, convey things of life, not just karate.
He wanted us to seek what layers supported their customs, beliefs, and philosophies. What gas drives the car, not the tires that it rolls on ... something deeper that causes the internal combustion and not just the motion of the car. What is the persons context?
Have we even begun to dig into what it means to be Okinawan? Is it possible until we let go of our preconceived beliefs and notions of who and what Okinawan's are or be?
It has become more apparent to me that what we "see" when we look at Tatsuo Sensei or any Okinawan is not what they hold dear to their hearts, that which is within them. We also "hear" what we want to hear and in the manner of how Asian's communicate we may not have heard the void between the words. I use this from the Japanese communications information simply because Okinawa is Japan and because they have been ruled for so long many of these things are a part of Okinawan's now, mostly.
Okinawan's, like Japan, got a lot from Chinese influences but remained at their core Okinawan's yet the outward and inward due to the close knit needs of the group mean they absorb things consciously and unconsciously - like uchinaguchi changing to Japanese language as the Okinawan language.
Tatsuo's Intent
As I study another book on Japanese communications I am finding the possibility that the American Service member of the late fifties and following decades of the sixties and seventies may have assumed incorrect or inaccurate information from their discussions with Tatsuo Sensei.
Some might say that this is not possible since Tatsuo Sensei was not actually Japanese, and my source for this post is a book on Japanese communications, but Okinawan. Here is the rub, both relied heavily on influences from China. A lot of the Japanese ways are direct decedents of Chinese Buddhism influences as they are practiced in Japan as Zen Buddhism.
After finding that such things as silence and other traits some of the claims and information that seemingly comes directly and indirectly from Tatsuo Sensei may not have be conveyed to Americans where we truly understood the meaning of what was said.
I am not looking to disparage those who believe what they understand to be Tatsuo's wishes regarding his system of Isshinryu yet I do want folks to consider the possibilities. We have great difficulty understanding what we say to one another as Americans and yet we assume our viewpoint and knowledge actually translate into our belief we understand all that Tatsuo Sensei, Japanese and Okinawan together, mean/meant/implied between the lines - silence to perceive the void between, etc.
Face it, we don't truly understand the Japanese/Okinawan mind, belief, customs and courtesies - we think we do but we don't. Even those who live there don't fully understand it - they tend to accept it.
When folks asked Tatsuo Sensei questions and met silence, sometimes this means no and sometimes yes, which must be interpreted by someone who has close ties, understanding and like beliefs, etc. to see the answer from the void of his silence do they truly understand. Some who met the silence kept up the questions which is rude and crude would maybe then receive some response to remove the feelings Tatsuo Sensei might have felt from the insistence where a Japanese would never push or insist but interpret the silence properly, etc.
Is this possible? If you are open to "maybe" then you may find the book below of interest.
Bibliography:
Davies, Roger J. and Ikeno, Osamu. "The Japanese Mind: Understanding Contemporary Japanese Culture." Tuttle Publishing. Tokyo, Japan. 2002.
Some might say that this is not possible since Tatsuo Sensei was not actually Japanese, and my source for this post is a book on Japanese communications, but Okinawan. Here is the rub, both relied heavily on influences from China. A lot of the Japanese ways are direct decedents of Chinese Buddhism influences as they are practiced in Japan as Zen Buddhism.
After finding that such things as silence and other traits some of the claims and information that seemingly comes directly and indirectly from Tatsuo Sensei may not have be conveyed to Americans where we truly understood the meaning of what was said.
I am not looking to disparage those who believe what they understand to be Tatsuo's wishes regarding his system of Isshinryu yet I do want folks to consider the possibilities. We have great difficulty understanding what we say to one another as Americans and yet we assume our viewpoint and knowledge actually translate into our belief we understand all that Tatsuo Sensei, Japanese and Okinawan together, mean/meant/implied between the lines - silence to perceive the void between, etc.
Face it, we don't truly understand the Japanese/Okinawan mind, belief, customs and courtesies - we think we do but we don't. Even those who live there don't fully understand it - they tend to accept it.
When folks asked Tatsuo Sensei questions and met silence, sometimes this means no and sometimes yes, which must be interpreted by someone who has close ties, understanding and like beliefs, etc. to see the answer from the void of his silence do they truly understand. Some who met the silence kept up the questions which is rude and crude would maybe then receive some response to remove the feelings Tatsuo Sensei might have felt from the insistence where a Japanese would never push or insist but interpret the silence properly, etc.
Is this possible? If you are open to "maybe" then you may find the book below of interest.
Bibliography:
Davies, Roger J. and Ikeno, Osamu. "The Japanese Mind: Understanding Contemporary Japanese Culture." Tuttle Publishing. Tokyo, Japan. 2002.
Credentials vs. Recognition
This particular differentiation arose with me from a newsletter article I received today. It provided a view of a system of recognition for contributions to a martial art where what started out as a type of recognition ended up being a perceived credential to promote the person, etc. I think I have that right and the author went on to say how that could be the trigger for a more political positions vs simply recognition of good work and efforts.
This tends to pit folks against one another vying for some special recognition of a perceive credential. This also reminds me of rank and testing and the status or credentials being perceived as something that requires some validating recognition by others of like mind. This also creates an atmosphere where control of who is to receive the recognition (credentials), what the requirements are, and who can say yes or no to who is nominated, etc.
Example: The leading contributor to my system of Okinawan Isshinryu was Cisco Sensei, Tatsuo Sensei's second son. If not for him none of us would have Isshinryu. He was the chief Sempai to Tatsuo's Honbu Dojo and taught most if not all the Marines in the late fifties and sixties. Yet, he was not even considered for recognition by some orgs.
When either credentials or recognition becomes some special validation or such then it becomes sought after by the masses and when perceived recognition/credentials are not forthcoming resentment and anger enter the picture causing rifts and discontent. I have come to believe that this resulted in the many factions or tribes of our one system of Isshinryu. Think ego, pride and need to control.
This tends to pit folks against one another vying for some special recognition of a perceive credential. This also reminds me of rank and testing and the status or credentials being perceived as something that requires some validating recognition by others of like mind. This also creates an atmosphere where control of who is to receive the recognition (credentials), what the requirements are, and who can say yes or no to who is nominated, etc.
Example: The leading contributor to my system of Okinawan Isshinryu was Cisco Sensei, Tatsuo Sensei's second son. If not for him none of us would have Isshinryu. He was the chief Sempai to Tatsuo's Honbu Dojo and taught most if not all the Marines in the late fifties and sixties. Yet, he was not even considered for recognition by some orgs.
When either credentials or recognition becomes some special validation or such then it becomes sought after by the masses and when perceived recognition/credentials are not forthcoming resentment and anger enter the picture causing rifts and discontent. I have come to believe that this resulted in the many factions or tribes of our one system of Isshinryu. Think ego, pride and need to control.
karateka (空手家). Google translated it as "Karate Practitioner."
What is a "karate-ka?"
Let me add to the confusion by defining, according to google translate, the three characters for karate practitioner. First is a character that by itself means, "sky." [ 空] The second character means, "hand." [手 ] The third character means, "home." [ 家] Yet, oddly enough when combined and translated mean, "karate practitioner or empty hand practitoner." [空手家 ]
In reverse the words karate practitioner provide for the same characters. Now, more confusion, I will take the two words and see what they provide seperately. Karate means or translates to, "空手," which matches. The word practitioner means or translates to, "開業医,' which translated in reverse translates to, "Practitioner."
Wow, one is "空手家" while the other is "空手 and 開業医." Now, more confusion so lets translate back, "空手開業医," to see what it means in English, "Karate Practitioner."
Yet, it has two different sets of character in Japanese kanji, interesting. Why go to this extent on a topic that is about a question as to what is a karate-ka? To find an answer we need to understand that intent and its relation to the person or persons regarding beliefs, customs, language, and such things as the Japanese mind regarding ambiguity, benevolence, silence in communications, perseverance, social obligation, unspoken communications, modesty, seniority, simplicity and elegance, and so on. History and the ancient practices/classics and any connections to other cultures is also necessary.
Ergo, this initial and fundamental translation of the Japanese characters and how they are applied is to assist us in understanding the literal and ambiguous meaning of the word.
Simply stated, a karate-ka is a practitioner of karate. It seems very simple and for me is very simple. A karate-ka denotes one who practices the Okinawan system of empty hand. In today's view that means either karate-do, karate-supo-tsu, or karate-jutsu (empty hand way, empty hand sport or empty hand technique).
A very wide and open meaning of the word karate-ka with far reaching meaning and repercussions as to how any one person decides to attach a meaning. That meaning will depend on perceptions as to what karate is thus what a karate-ka means.
Complicated? Yep, but for a reason. All things of life are simple yet complicated. Sometimes it bears fruit to keep it simple and sometimes to accept its complexities. Take language as one of them. A simple yet complex form of communications that can be good and not too good to really bad.
If you keep it simple karate-ka simply means a person who practices karate or empty hand. If you want to know what that person is actually practicing under the heading of karate then it gets a bit complicated. Is it spiritual? Is it competitive/sport? Is it fighting/combative? Oh, and it can get even more complicated so understanding and awareness of all that it could "possibly" be is of value. Especially as an Instructor/Sensei/Teacher/Mentor/Sempai, etc.
Let me add to the confusion by defining, according to google translate, the three characters for karate practitioner. First is a character that by itself means, "sky." [ 空] The second character means, "hand." [手 ] The third character means, "home." [ 家] Yet, oddly enough when combined and translated mean, "karate practitioner or empty hand practitoner." [空手家 ]
In reverse the words karate practitioner provide for the same characters. Now, more confusion, I will take the two words and see what they provide seperately. Karate means or translates to, "空手," which matches. The word practitioner means or translates to, "開業医,' which translated in reverse translates to, "Practitioner."
Wow, one is "空手家" while the other is "空手 and 開業医." Now, more confusion so lets translate back, "空手開業医," to see what it means in English, "Karate Practitioner."
Yet, it has two different sets of character in Japanese kanji, interesting. Why go to this extent on a topic that is about a question as to what is a karate-ka? To find an answer we need to understand that intent and its relation to the person or persons regarding beliefs, customs, language, and such things as the Japanese mind regarding ambiguity, benevolence, silence in communications, perseverance, social obligation, unspoken communications, modesty, seniority, simplicity and elegance, and so on. History and the ancient practices/classics and any connections to other cultures is also necessary.
Ergo, this initial and fundamental translation of the Japanese characters and how they are applied is to assist us in understanding the literal and ambiguous meaning of the word.
Simply stated, a karate-ka is a practitioner of karate. It seems very simple and for me is very simple. A karate-ka denotes one who practices the Okinawan system of empty hand. In today's view that means either karate-do, karate-supo-tsu, or karate-jutsu (empty hand way, empty hand sport or empty hand technique).
A very wide and open meaning of the word karate-ka with far reaching meaning and repercussions as to how any one person decides to attach a meaning. That meaning will depend on perceptions as to what karate is thus what a karate-ka means.
Complicated? Yep, but for a reason. All things of life are simple yet complicated. Sometimes it bears fruit to keep it simple and sometimes to accept its complexities. Take language as one of them. A simple yet complex form of communications that can be good and not too good to really bad.
If you keep it simple karate-ka simply means a person who practices karate or empty hand. If you want to know what that person is actually practicing under the heading of karate then it gets a bit complicated. Is it spiritual? Is it competitive/sport? Is it fighting/combative? Oh, and it can get even more complicated so understanding and awareness of all that it could "possibly" be is of value. Especially as an Instructor/Sensei/Teacher/Mentor/Sempai, etc.
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