The two aspects are, "emotional and substantive." These two are like the yin-n-yang of conflict and are difficult to separate. The substantive often lead to hostility and the emotional often multiply the substantive issues. Quit a conundrum don't you think?
The components of the emotional aspect of conflict, "anger, distrust, defensiveness, scorn, resentment, fear, and rejection" while the substantive aspects are, "conflicting needs, disagreement over policies and practices, and differing perceptions/conceptions of roles and use of resources."
If you encounter a hostile situation you must deal with the emotional aspects of conflict first. When your feelings run high or get lost in the monkey dance your abilities to resolve things rationally are stunted or lost completely as the hostility/conflict levels escalate.
When emotions are allowed to run rampant, i.e. the monkey is driving the bus, then those adrenaline chemical releases are taking over your mind and body thus leading you by the nose down that hostile and dangerous path that is fighting, doing damage and receiving damage.
Train yourself to recognize when emotions are triggered, take a deep breath and tell yourself that the emotions are to be stuffed back into the hindbrain cage you use to hold the monkey in abeyance while your logical and emotionally controlling brain works to deescalate the conflict and hostile encounter while it is still controllable. No, it is not that simple. It is just a way to get the mind to think in the moment, push the emotions back into the background and achieve a more hostile/conflict freeing state of mind. Study the true complexities of the emotions and hostile/conflict processes then achieve recognition and control - as much as is humanly possible.
Of course, as you might suspect I would state, avoidance is preferred long before emotions and substantive aspects trigger hostility and conflict, right?
Isshinryu no Megami: "Tiger within Headdress"
The attributes of the tiger were/are, "calm and placid manner at rest," "patience in hunting," and the "fact" they keep their claws sheathed until they actually went for the kill.
Chinese military and martial artists used this set of traits, the tiger itself, as a most worthy model that men should emulate in their daily lives. Martial artists and military strategists who live up to the traits of the tiger are calm, have quiet confidence, wisdom and a benign spirit, and are capable of striking quickly and decisively to overcome and destroy an opponent.
It just might be possible that Shimabuku Tatsuo Sensei meant for us as his students to discover through the study of his culture and beliefs this most positive aspect of one who studies and practices Isshinryu, the wholehearted practice of the one heart system called karate.
What are your thoughts on this possibility?
Why it is important!
I am proselytizing a good bit about researching and getting the language, terms and characters "correct" in our practice, dojo and training discussions. I do this so as to "get it all right" when I post, discuss or practice/teach about the systems that are martial or budo. I am studying the cultural code words of China right now as a way to further my studies of those cultural beliefs that are Okinawan, Japanese and the mother of all Chinese where I came across three particular cultural code words that would "show" you how it can all get muddied.
诚 - Judging Your Sincerity - Cheng (Chung)
诚 - Personal Loyalty First - Cheng (Chung)
崇 - Revering the Dead - Chong (Chung)
In the first two instances above the characters are the same, the meaning different and now the fest-DE-resistance the spoken words are the same for these two. The third shows how difficult it can get as the character is different from the other two, the meaning is different and the third spoken word sounds the same but is spelled different.
It is just difficult and if we truly wish to gain at least a fundamental understanding of the culture and beliefs of those who came before it is well worth the effort. I can say, for myself, that this journey has been fun, is fun and is enlightening. I have discovered meaning in things I practice(d) that left me wondering and answered once unanswerable questions.
Totally "cool!"
诚 - Judging Your Sincerity - Cheng (Chung)
诚 - Personal Loyalty First - Cheng (Chung)
崇 - Revering the Dead - Chong (Chung)
In the first two instances above the characters are the same, the meaning different and now the fest-DE-resistance the spoken words are the same for these two. The third shows how difficult it can get as the character is different from the other two, the meaning is different and the third spoken word sounds the same but is spelled different.
It is just difficult and if we truly wish to gain at least a fundamental understanding of the culture and beliefs of those who came before it is well worth the effort. I can say, for myself, that this journey has been fun, is fun and is enlightening. I have discovered meaning in things I practice(d) that left me wondering and answered once unanswerable questions.
Totally "cool!"
The Technical vs. The Art
Martial Art tends to be understood as a purely technical endeavor that encompasses sport, defense and fighting. To gain the full benefit of a martial art I believe it requires it be taken to a higher level, "art." Not the art we Westerners may perceive but rather the "art that is that which our Sensei" tend to believe.
In a nutshell one must develop their abilities in a martial art but to take it to that "art" level means one must "polish" the discipline practiced. To learn the way of the martial arts to that level requires a lifelong commitment. Kara-te-gei, if I may venture into the unknown, means to take the art of the empty hand and continue to polish it - meaning self-reflection of training and practice both physical and spiritual to do constant self-improvements that will take it to a sublime level affecting both the system and the practitioners life.
The art is the road, i.e. michi which is also expressed when used as a suffix "do," which is that path toward perfection. Perfection is "selflessness." At least to begin ..... 空手芸 - empty hand art.
In a nutshell one must develop their abilities in a martial art but to take it to that "art" level means one must "polish" the discipline practiced. To learn the way of the martial arts to that level requires a lifelong commitment. Kara-te-gei, if I may venture into the unknown, means to take the art of the empty hand and continue to polish it - meaning self-reflection of training and practice both physical and spiritual to do constant self-improvements that will take it to a sublime level affecting both the system and the practitioners life.
The art is the road, i.e. michi which is also expressed when used as a suffix "do," which is that path toward perfection. Perfection is "selflessness." At least to begin ..... 空手芸 - empty hand art.
The Power of Ki
Ki no Chikara wo Tsukau (Kee no chee-kah-rah oh T'sue-kow), or "using the Power of Ki." The concept, and use, of ki is ancient in Asia. Several thousand years ago in India and China, men learned through introspection that the blood circulates through the body. [blood circulates like sun and moon?] There is some kind of life-force that permeates the body, can be manipulated by the mind, and reacts to the touch and to the insertion of needles into the pathways of this energy [meridians].
The body is infused with a kind of energy and that this energy can be focused by the mind to alter blood pressure, control pain and do other physical things.
Ki is variously translated as "energy [精]," "spirit [精]," "mind [精][精神（せいしん）/ spirit, mind, soul]" and "cosmic breath." The Japanese and other Asians learned long ago that one can marshal or summon up the power of ki fro a sudden burst of energy by shouting. This should does not have to be kiai itself. It can be any sound, with or without a meaning.
Ki refers to both emotional and spiritual energy. Ki is considered a "cosmic energy," as the animator of life. It was proved over 2,000 year ago, in practices such as acupuncture, that some kind of energy ran throughout the body.
Ki in the Kiai of martial karate can be a slogan, a word, or a nonsensical sound.
Bibliography:
DeMente, Boye LaFayette. "The Japanese Samurai Code: Classic strategies for Success." Tuttle Publishing. Vermont. 2004.
MORE .....
Haragei refers to the art of exuding energy, called ki (kee), from the hara (hah-rah) - the solar plexus in English terms - the large network of sympathetic nerves and ganglia located in the peritoneal cavity behind the stomach, and branching out from there. Matsumoto Sensei defines haragei as the verbal and physical actions one employs to influence others by the potency of rich experience and boldness, and dealing with people and situations through ritual formalities. He also defines it as "emotional communication" - which aptly describes virtually all verbal and non-verbal exchanges between the Japanese.
MORE .....
Ki is a cosmic energy the Japanese, as well as other Asian cultures, believe to be the animator of life. They, to their thinking and belief system, proved its existence some 2,000 years ago in such practices as acupuncture and in martial arts. They believe, as I do, that there is an energy that runs through our bodies.
Ki is a cosmic energy and sometimes infers the mind, spirit or cosmic breath. Ki is an intricate part of Aikido and the Japanese today have incorporated it as the shout, called kiai, as well into their business model.
The body is infused with a kind of energy and that this energy can be focused by the mind to alter blood pressure, control pain and do other physical things.
Ki is variously translated as "energy [精]," "spirit [精]," "mind [精][精神（せいしん）/ spirit, mind, soul]" and "cosmic breath." The Japanese and other Asians learned long ago that one can marshal or summon up the power of ki fro a sudden burst of energy by shouting. This should does not have to be kiai itself. It can be any sound, with or without a meaning.
Ki refers to both emotional and spiritual energy. Ki is considered a "cosmic energy," as the animator of life. It was proved over 2,000 year ago, in practices such as acupuncture, that some kind of energy ran throughout the body.
Ki in the Kiai of martial karate can be a slogan, a word, or a nonsensical sound.
Bibliography:
DeMente, Boye LaFayette. "The Japanese Samurai Code: Classic strategies for Success." Tuttle Publishing. Vermont. 2004.
MORE .....
Haragei refers to the art of exuding energy, called ki (kee), from the hara (hah-rah) - the solar plexus in English terms - the large network of sympathetic nerves and ganglia located in the peritoneal cavity behind the stomach, and branching out from there. Matsumoto Sensei defines haragei as the verbal and physical actions one employs to influence others by the potency of rich experience and boldness, and dealing with people and situations through ritual formalities. He also defines it as "emotional communication" - which aptly describes virtually all verbal and non-verbal exchanges between the Japanese.
MORE .....
Ki is a cosmic energy the Japanese, as well as other Asian cultures, believe to be the animator of life. They, to their thinking and belief system, proved its existence some 2,000 years ago in such practices as acupuncture and in martial arts. They believe, as I do, that there is an energy that runs through our bodies.
Ki is a cosmic energy and sometimes infers the mind, spirit or cosmic breath. Ki is an intricate part of Aikido and the Japanese today have incorporated it as the shout, called kiai, as well into their business model.
Culture and Self-Defense
This is a short one. I have posted a good deal on the study of the culture's that have a history to the martial arts and I promoted its importance. This brief post is to connect it to my practice of karate and self-defense. As always "avoidance" is the best tactic and strategy in any civil hostile encounter. Where culture comes in is knowing or trying to understand the culture of the antagonist you encounter.
Knowing the culture and belief system, at least fundamentally, is a good idea as it provides you the tools necessary to deescalate and avoid conflict should an encounter turn toward hostility. Knowing what to say and what not to say; knowing what to look for and what to avoid; knowing if the antagonist is a member of a group and what that group culture is and all of it is important.
To gain insight into discovering the culture of the environment and the people of said environment will go a long way to teach you how to not make mistakes that could result in a "beat down" or worse. This exercise in finding and understanding the culture and beliefs of those before you in martial arts is just a way to discover how you can reach out and discover the culture and beliefs of your environment, all of them.
Your environment starts at home; it goes to other family members; it goes to the neighbors around your home; it goes with the environments that you pass through to go to work, the store, the movies, out to dinner, etc. It helps in self-evaluation toward the need of self-defense and all its many facets.
On the right you will find links to "no nonsense self-defense" and then you can read the many books on violence listed on my library blog. They are by professionals, the experts, and will give you the complete picture.
As to the culture and beliefs I have posted on as to Asia, well understanding that opens the door to understand the why of our systems.
Knowing the culture and belief system, at least fundamentally, is a good idea as it provides you the tools necessary to deescalate and avoid conflict should an encounter turn toward hostility. Knowing what to say and what not to say; knowing what to look for and what to avoid; knowing if the antagonist is a member of a group and what that group culture is and all of it is important.
To gain insight into discovering the culture of the environment and the people of said environment will go a long way to teach you how to not make mistakes that could result in a "beat down" or worse. This exercise in finding and understanding the culture and beliefs of those before you in martial arts is just a way to discover how you can reach out and discover the culture and beliefs of your environment, all of them.
Your environment starts at home; it goes to other family members; it goes to the neighbors around your home; it goes with the environments that you pass through to go to work, the store, the movies, out to dinner, etc. It helps in self-evaluation toward the need of self-defense and all its many facets.
On the right you will find links to "no nonsense self-defense" and then you can read the many books on violence listed on my library blog. They are by professionals, the experts, and will give you the complete picture.
As to the culture and beliefs I have posted on as to Asia, well understanding that opens the door to understand the why of our systems.
Learn the Culture
Often spoken when Isshinryu practitioners refer to some of the thoughts and quotes attributed to Shimabuku Tatsuo-san. Shimabuku Sensei, Senior and not his son, often mentioned the importance in learning the culture and beliefs of Okinawa. In that light Westerners immediately and mistakenly thought that the arts and crafts along with holiday celebrations, etc. were and are learning the culture of Okinawa and Okinawans.
In reality the arts and crafts "reflect" culture but do not create it and do not transmit it. It is said that you can view, collect and study the arts and crafts, etc. of a culture, i.e. similar to participating in those celebrations as well as practice the art of karate, etc., all your life and you will NOT become FULLY conversant with the cultures that crated them. It just ain't possible.
You can get a fundamental understanding of said culture but in order to actually know the culture you have to have been born to it and lived it as a part of your life. Even then, depending on the peoples whose culture you seek, it may only get you part way there for to be a part of that culture you must be that people, not just a visitor or guest.
It is still a good idea to try and learn as much as you can to be able to at least fundamentally understand a culture if you practice one of that culture's arts, i.e. karate-jutsu-do. It does mean you have to go beyond simply observing and even participating in the arts and crafts of that culture, the celebrations of that culture and the systems of belief for that culture. In my limited and fundamental understandings of the cultures that drive my practice and training I would say that not taking the effort to at least gain a fundamental state of understanding is like trying to create fire by clapping your hands and stomping your feet, it ain't going to create the fire - period.
My efforts at the Autumn stage of life is to gain an understanding by the study of the cultures that led to karate-jutsu-do which is Okinawa, Japan and then China. They are all interconnected and influential to that end. In addition when the time comes I would also add in the culture of India.
What could be a greater path toward understanding a culture is one posed by the author Mr. Boye Lafayette DeMente through the cultural code word approach. I can say that his books on both Japanese and Chinese cultural code words I have discovered a greater understanding of the many aspects underlying the art of karate-jutsu-do, which includes all Asian Martial Arts as well, and that of the cultures that drive the arts and crafts of Okinawa, Japan and China.
DeMente Sensei states in his book, "Language are, in fact, the repository as well as the transmitter of cultures. Languages contain the essence, the tone, the flavor, and the spirit of cultures, and serve as doorways to understanding them." Part I, page 23 of "The Chinese Mind." by Boye Lafayette DeMente.
As I study this and his cultural code word writings I also find that the characters of the language, i.e. kanji/kana of Japan as derived from the Chinese writing characters is a support or foundation of this same thought. In China there are many dialects and the one binding force that allows all of them to communicate effectively is the Chinese characters which transcend those dialects that are translated in spoken word by varying tones, etc. This is a common dominator in the Japanese language tone and quality whereby clarity is achieved by the kanji/kana.
In closing, I am absolutely amazed at the similarities between Japan and China as to language and the ideographs used in writing. As I read the cultural code words, etc. of both I was struck repeatedly with the similarities of the two cultures. Shimabuku Tatsuo-san's treatise to learn about the culture and beliefs takes new meaning for me as I continue to study.
Bibliography:
DeMente, Boye LaFayette. "The Chinese Mind: Understanding Traditional Chinese Beliefs and Their Influence on Contemporary Culture." Tuttle Publishing. Rutland, Vermont. 2009.
DeMente, Boye LaFayette. "The Chinese Have a Word for It: The Complete Guide to Chinese Thought and Culture." McGraw Hill Publishing. New York. 1996.
In reality the arts and crafts "reflect" culture but do not create it and do not transmit it. It is said that you can view, collect and study the arts and crafts, etc. of a culture, i.e. similar to participating in those celebrations as well as practice the art of karate, etc., all your life and you will NOT become FULLY conversant with the cultures that crated them. It just ain't possible.
You can get a fundamental understanding of said culture but in order to actually know the culture you have to have been born to it and lived it as a part of your life. Even then, depending on the peoples whose culture you seek, it may only get you part way there for to be a part of that culture you must be that people, not just a visitor or guest.
It is still a good idea to try and learn as much as you can to be able to at least fundamentally understand a culture if you practice one of that culture's arts, i.e. karate-jutsu-do. It does mean you have to go beyond simply observing and even participating in the arts and crafts of that culture, the celebrations of that culture and the systems of belief for that culture. In my limited and fundamental understandings of the cultures that drive my practice and training I would say that not taking the effort to at least gain a fundamental state of understanding is like trying to create fire by clapping your hands and stomping your feet, it ain't going to create the fire - period.
My efforts at the Autumn stage of life is to gain an understanding by the study of the cultures that led to karate-jutsu-do which is Okinawa, Japan and then China. They are all interconnected and influential to that end. In addition when the time comes I would also add in the culture of India.
What could be a greater path toward understanding a culture is one posed by the author Mr. Boye Lafayette DeMente through the cultural code word approach. I can say that his books on both Japanese and Chinese cultural code words I have discovered a greater understanding of the many aspects underlying the art of karate-jutsu-do, which includes all Asian Martial Arts as well, and that of the cultures that drive the arts and crafts of Okinawa, Japan and China.
DeMente Sensei states in his book, "Language are, in fact, the repository as well as the transmitter of cultures. Languages contain the essence, the tone, the flavor, and the spirit of cultures, and serve as doorways to understanding them." Part I, page 23 of "The Chinese Mind." by Boye Lafayette DeMente.
As I study this and his cultural code word writings I also find that the characters of the language, i.e. kanji/kana of Japan as derived from the Chinese writing characters is a support or foundation of this same thought. In China there are many dialects and the one binding force that allows all of them to communicate effectively is the Chinese characters which transcend those dialects that are translated in spoken word by varying tones, etc. This is a common dominator in the Japanese language tone and quality whereby clarity is achieved by the kanji/kana.
In closing, I am absolutely amazed at the similarities between Japan and China as to language and the ideographs used in writing. As I read the cultural code words, etc. of both I was struck repeatedly with the similarities of the two cultures. Shimabuku Tatsuo-san's treatise to learn about the culture and beliefs takes new meaning for me as I continue to study.
Bibliography:
DeMente, Boye LaFayette. "The Chinese Mind: Understanding Traditional Chinese Beliefs and Their Influence on Contemporary Culture." Tuttle Publishing. Rutland, Vermont. 2009.
DeMente, Boye LaFayette. "The Chinese Have a Word for It: The Complete Guide to Chinese Thought and Culture." McGraw Hill Publishing. New York. 1996.
Sempai to Senpai
FYI: The posts are too numerous to make individual changes to correct the spelling of senior or "senpai." I have spelt it wrong, i.e. Sempai, and thus want you all to know that I know it is and tell you future posts will have the correct spelling, "Senpai."
Thanks!
Thanks!
Junior - Kohai - 後輩 : 後輩（こうはい） / one's junior, underclassmen
Senior - Senpai - 先輩 : 先輩（せんぱい） / one's senior
Senior - Senpai - 先輩 : 先輩（せんぱい） / one's senior
Truth and Consequences
It was said to me that a particular statement directed to me was the "truth." I got and get the impression the person feels that the truth is always necessary in all situations, I disagree. I tend to try, notice I said try, to speak the truth when it meets the following three criteria: one, is it kind? two, is it true? and three, is it necessary?
I once asked this person if they thought what they said was kind, true and necessary and the response was an emphatic "yes." I disagree and here is why.
First, this person was assuming that the statement was kind, true and necessary - to them. They fail and failed to project those questions as if they were the other person. Miller's law states one should assume what is said is true and try to find out what it is true of and in this case are the words/statements kind - to me, true - to me and necessary, to me?
First, the statements that are true/truth are not always kind. In most societies it is acceptable to sometimes not speak truth. I don't mean lie but rather not say anything at all. Sometimes it is more kind and necessary to say nothing rather than put out the truth because you feel it necessary even if not kind or true, for the other person.
Our thoughts are ours and our truth is ours and that truth may not be the thoughts or truth of another human being. It does not mean one is lying on either end but rather one person is "different" than another. Often the misunderstandings that occur are not due to truth but rather the perception of truth for that individual according to their culture and beliefs.
When speaking to others it is best sometimes, actually all the time, to take a moment of silence, interval, void to consider what it is your saying and how it applies to the other person, It is kind, for them? Even if there is a slight chance it is often wise to not say it. How it applies to the other person, is it true? Sometimes what is true is also a kindness but that can be difficult to determine so go cautious here and go to the third question that applies to the other person, is it necessary? If there is a shadow of doubt to the first, second or both first and second then the third is the critical question. In my recent experiences utilizing this mode of communication I find most times it is NOT NECESSARY to make the statement to the other person.
The caveat here is if the other person is "seeking your advice." When this occurs it is often best to circumvent the knee jerk answers you might give and instead simply "reflect what the other person is saying" to achieve a greater understanding of what is in their mind. This techniques often results in a better connection, your listening not judging, and the other person most often discovers the answer for themselves. If this sounds familiar good.
Truth is truth and is not contestable. Truth is taken and given individually. How it is taken or accepted is sometimes the line that is crossed into conflict. Most conflict, I can say on my end all of my conflict comes by words first, come from a lack of empathy and reflective/active listening. Often the best tactic to avoidance is to control the words that come from your mouth.
The Japanese often, mostly, use ma to achieve a void that is almost always pregnant with meaning in their culture to actually achieve a greater understanding before they speak, if at all, and before they act, smart way. We cannot achieve their cultural system but we can learn to "stop-listen reflectively-implement millers law-speak only those words that are kind, true and necessary if at all. Silence is the tactic of great karate-ka in a potential conflict. To remain silent takes a great deal of discipline. To reflectively listen to another who is being driven by the monkey brain also takes great discipline. All of this is to avoid physical interactions that result in damage of all kinds and at all levels.
Truth is not always kind or necessary even if true, for you.
Postscript: the person I used here said something unkind and unnecessary. It also was not true, for me. I felt it was a projection to manipulate in order to get something they wanted. I was immediately reminded of a conversation at a previous time where this same person wanted to tell a friend some truth but said it would be unkind to do so and would irreparably damage the friendship. I was ready to speak this truth to this person but in a similar sense it was true and I felt necessary but it was not kind at all and would have hurt very much so I went the different path and remained silent. I believe if I had gone forward it would have achieved the result I wanted and I would have hurt them unnecessarily which would have driven a barrier between our relations and that is not necessary at all. It is such a difficult thing, the most difficult and yet we don't have training for it, too bad.
I once asked this person if they thought what they said was kind, true and necessary and the response was an emphatic "yes." I disagree and here is why.
First, this person was assuming that the statement was kind, true and necessary - to them. They fail and failed to project those questions as if they were the other person. Miller's law states one should assume what is said is true and try to find out what it is true of and in this case are the words/statements kind - to me, true - to me and necessary, to me?
First, the statements that are true/truth are not always kind. In most societies it is acceptable to sometimes not speak truth. I don't mean lie but rather not say anything at all. Sometimes it is more kind and necessary to say nothing rather than put out the truth because you feel it necessary even if not kind or true, for the other person.
Our thoughts are ours and our truth is ours and that truth may not be the thoughts or truth of another human being. It does not mean one is lying on either end but rather one person is "different" than another. Often the misunderstandings that occur are not due to truth but rather the perception of truth for that individual according to their culture and beliefs.
When speaking to others it is best sometimes, actually all the time, to take a moment of silence, interval, void to consider what it is your saying and how it applies to the other person, It is kind, for them? Even if there is a slight chance it is often wise to not say it. How it applies to the other person, is it true? Sometimes what is true is also a kindness but that can be difficult to determine so go cautious here and go to the third question that applies to the other person, is it necessary? If there is a shadow of doubt to the first, second or both first and second then the third is the critical question. In my recent experiences utilizing this mode of communication I find most times it is NOT NECESSARY to make the statement to the other person.
The caveat here is if the other person is "seeking your advice." When this occurs it is often best to circumvent the knee jerk answers you might give and instead simply "reflect what the other person is saying" to achieve a greater understanding of what is in their mind. This techniques often results in a better connection, your listening not judging, and the other person most often discovers the answer for themselves. If this sounds familiar good.
Truth is truth and is not contestable. Truth is taken and given individually. How it is taken or accepted is sometimes the line that is crossed into conflict. Most conflict, I can say on my end all of my conflict comes by words first, come from a lack of empathy and reflective/active listening. Often the best tactic to avoidance is to control the words that come from your mouth.
The Japanese often, mostly, use ma to achieve a void that is almost always pregnant with meaning in their culture to actually achieve a greater understanding before they speak, if at all, and before they act, smart way. We cannot achieve their cultural system but we can learn to "stop-listen reflectively-implement millers law-speak only those words that are kind, true and necessary if at all. Silence is the tactic of great karate-ka in a potential conflict. To remain silent takes a great deal of discipline. To reflectively listen to another who is being driven by the monkey brain also takes great discipline. All of this is to avoid physical interactions that result in damage of all kinds and at all levels.
Truth is not always kind or necessary even if true, for you.
Postscript: the person I used here said something unkind and unnecessary. It also was not true, for me. I felt it was a projection to manipulate in order to get something they wanted. I was immediately reminded of a conversation at a previous time where this same person wanted to tell a friend some truth but said it would be unkind to do so and would irreparably damage the friendship. I was ready to speak this truth to this person but in a similar sense it was true and I felt necessary but it was not kind at all and would have hurt very much so I went the different path and remained silent. I believe if I had gone forward it would have achieved the result I wanted and I would have hurt them unnecessarily which would have driven a barrier between our relations and that is not necessary at all. It is such a difficult thing, the most difficult and yet we don't have training for it, too bad.
Circular Culture - addendum
Patrick Parker pointed out a mistake on my part, i.e. Aikido being circular so for clarity go here to read a post on the subject.
Circular Culture
Yin-n-Yang, the symbol is surrounded by a circle. The circle has a few symbolic meanings but one I found to be most connected to jutsu-do is its symbolic representation of a circular path, hara of haragei is of a circular quality. Westerners look at the yin-n-yang in a linear fashion as if a line were drawn from the extreme negative to the extreme positive.
The circle of the symbol, yin-n-yang, represents a circular quality and if you observe it closely all of the symbol is circular in nature where the extreme yin to extreme yang resides on or within that circle which is in constant movement, changing all the time, and results in the movement of the extremes out of that place to various levels of both poles until they reach a balance point and then shift into their opposites. This is the symbolic meaning of the tadpoles and the seeds represented in the center of those tadpoles rotating and changing with each moment, always in movement, always.
Western thought and thinking tries hard to control and classify our practice and training in a linear fashion, a left brain activity while the Japanese and other Asian cultures tend to practice and train in a circular quality, superior. Think of the fundamentals of aikido. [correction or more accurately it involves complex linear motion that may seem circular, but you get my point I hope]
Observe kumite in karate here in the Western hemisphere, it tends to be on a straight line forward and backward. You will observe on occasion one actually moving off that line in a circular move which in a lot of cases, if that person's line is longer, results in not losing for that person. Linear mental activity tends to lock humans in a linear mode that hinders finding a balance that is of nature, circular.
The sun and moon in the gokui inference to the circulation of the blood which is a hint to the bodies energy all travel in a circular fashion. This is an important distinction of that part of the gokui as to the lesson, the teachings of Shimabuku Tatsuo-san as taught by the ancient classics. This is an important distinction and has been a cultural belief that has lasted for thousands of years.
Take a look at the "magic tea room" post on my gokui blog. The graphic I use if you look closely to the center point where the "5" resides is actually the center of the tatami mats that surround it forming a circular quality that is symbolic of yin-n-yang.
Our whole existence as human beings is circular, i.e. birth, growth, aging and death, whereby life itself is circular taking life into and out of existence, that existence we perceive in human form that has a body, mind and spirit connection to nature, the Universe. We are all the same as Heaven and Earth as representative of said Universe.
If we stop "fighting" nature and allow ourselves to enter into the circular path we will find that many aspects that allude our training and learning will suddenly open up to us and help us achieve - enlightenment (which contains proficiency, etc.)
p.s. a thought for those accepting to the circular quality might also be that the yin-n-yang symbol moves only in one direction. This is a symbol and not restricted to the picture but rather should be thought of more like a "sphere" that rotates much like a gyroscope, in all directions and in all dimensions. The rotations go one direction, another in reverse but also in varying floating more chaos like unpredictable directions which is just like life - unpredictable.
The circle of the symbol, yin-n-yang, represents a circular quality and if you observe it closely all of the symbol is circular in nature where the extreme yin to extreme yang resides on or within that circle which is in constant movement, changing all the time, and results in the movement of the extremes out of that place to various levels of both poles until they reach a balance point and then shift into their opposites. This is the symbolic meaning of the tadpoles and the seeds represented in the center of those tadpoles rotating and changing with each moment, always in movement, always.
Western thought and thinking tries hard to control and classify our practice and training in a linear fashion, a left brain activity while the Japanese and other Asian cultures tend to practice and train in a circular quality, superior. Think of the fundamentals of aikido. [correction or more accurately it involves complex linear motion that may seem circular, but you get my point I hope]
Observe kumite in karate here in the Western hemisphere, it tends to be on a straight line forward and backward. You will observe on occasion one actually moving off that line in a circular move which in a lot of cases, if that person's line is longer, results in not losing for that person. Linear mental activity tends to lock humans in a linear mode that hinders finding a balance that is of nature, circular.
The sun and moon in the gokui inference to the circulation of the blood which is a hint to the bodies energy all travel in a circular fashion. This is an important distinction of that part of the gokui as to the lesson, the teachings of Shimabuku Tatsuo-san as taught by the ancient classics. This is an important distinction and has been a cultural belief that has lasted for thousands of years.
Take a look at the "magic tea room" post on my gokui blog. The graphic I use if you look closely to the center point where the "5" resides is actually the center of the tatami mats that surround it forming a circular quality that is symbolic of yin-n-yang.
Our whole existence as human beings is circular, i.e. birth, growth, aging and death, whereby life itself is circular taking life into and out of existence, that existence we perceive in human form that has a body, mind and spirit connection to nature, the Universe. We are all the same as Heaven and Earth as representative of said Universe.
If we stop "fighting" nature and allow ourselves to enter into the circular path we will find that many aspects that allude our training and learning will suddenly open up to us and help us achieve - enlightenment (which contains proficiency, etc.)
p.s. a thought for those accepting to the circular quality might also be that the yin-n-yang symbol moves only in one direction. This is a symbol and not restricted to the picture but rather should be thought of more like a "sphere" that rotates much like a gyroscope, in all directions and in all dimensions. The rotations go one direction, another in reverse but also in varying floating more chaos like unpredictable directions which is just like life - unpredictable.
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"Ma (Mah)"
In a karate-jutsu sense the word "ma" is used in "ma-ai." Ma-ai (mah-eye) in the jutsu sense is distancing; the distance/time that separates two opponents, allowing them to judge the overall timing and distance necessary for each to carry out there intentions; The distance when engagement commences; as the ma-ai is shortened to courage and skill increases.
Ma-ai as is "Ma" is that which must be taught, trained and practiced until it becomes an integral, instinctive, part of the arsenal enacted in a time of crises. Ma itself is that which the samurai of the feudal era in Japan culled from the practice of Zen Buddhism. Ma as to empty silence for the samurai came from the training that to remain silent was better than speaking. Silence was considered far more powerful than words for it too gave moments for parties to define and understand real intentions. The practice of silence was called "mokusatsu (moh-kuu-sot-sue), which is translated as "killing with silence."
Sometimes ma-ai is used in the context that whomever controls the distance controls the fight. It is that distance that one optimizes in their favor to conquer the attacker. It reminds me of line from the fundamentals of martial systems, "lengthening the line." Both allude to the control of distance where one is actual space, distance or interval between your physical presence and that of your attacker. The other is that space, distance or interval lengthened as to your skills and proficiency in direct relation to the person who attacks you.
If you also take into consideration other factors such as the size of each person as it might relate to my ma-ai being different from an attacker who may be shorter, taller, etc. which also relates to the length and distance one can cover with their legs and arms to reach a vital point, etc. Even if both of us is at the constant distance of one foot or three feet or six feet those differences provide some differences in regards to ma-ai which we must control to effectively deploy our arsenal, our hands, feet, etc.
I would also add that ma-ai is that distance between conversation, argument and blows. The way one uses silence, a lack of words, can achieve greater avoidance than opening the mouth and allowing the words, often guided by the monkey, to achieve deflection or aggression and blows. If my lack of words and my body language through silence allows an aggressor the same interval, space and time to let of steam it could result in deescalation, deflation and a peaceful, relatively, resolution to a hot situation.
Lets not forget two more factors in ma-ai, timing and speed, those things that either shorten or lengthen your line thus changing the dynamics of your ma-ai. This also can relate to the explanation of the fundamental principles of martial system, i.e. economic motion whereby your tension and other mechanics of the body and mind determine the speed and your timing. Silence, ma, or the empty space relates to the condition of the mind. Is it fogged up and restricted by thoughts, thoughts of "am I going to die now" or "can I really beat this guy" and thereby causing stress resulting in muscular tension and slower speed of hands and feet along with a slow and sluggish mind.
Can one find space, ma, in the defenses of the opponent? Can the opponent find space in mine and how can either one be exploited which changes similar to the intervals, spaces and emptiness one considers as to physical distancing, etc.?
I find that in most instances when someone attempts to explain ma or ma-ai they tend to be stuck on that distance between them and the opponent. They tend to make assumptions the drive defense and counter offense. When it does not work sometimes they also assume it is that something other than what is truly behind the missed opportunity and that is training and practice to know, understand and apply all these different principles as well as the other principles that support and change the ones in this post, ma (Mah) and ma-ai (Mah-ah-ee).
p.s. reading an article on ma-ai I finally came to realize the true value of kobudo. The various weaponry with the varying lengths allow one to switch between various ma-ai as dictated by the weapon and its length when coupled/added to the more static ma-ai dictated by the individual body types and sizes. The big issue here is safely drilling with another person while utilizing those various weapons. Interesting to say the least and enlightening.
p.s.s. then again, in most self-protective situations the ma-ai is in your face, smell the bad breath and body oder, distance that weapons just won't help you with judging ma-ai ..... then again, it is still good, solid training.
Honor
He, rightly so, provides a story to show how "honor" has and still does get us, the male species, into heaps of trouble. I really liked his post today and it got me to thinking about "honor." What is it and why does this most important traits we males tend to fight over, go to war over and often die for? Do we truly know and understand what honor is and do we know when it became such an important aspect of human interaction - mostly male because few females get into a conflict over something that cannot be touched, felt or traded for anything of value.
Is it possible that we allow our monkey brains attach some perceived value on this word "honor" and if so who and what validates the meaning behind honor? Is this some carried over knights of the round table honor that has been built up into something it was never meant to be through the "urban legends, stories and fables" passed down and exaggerated over time?
How many lives have been lost over some perceived slight to one's honor? My recent studies on the Bushido and samurai connections toward the traditional martial arts through their culture and beliefs brings about the question, what is honor in the martial arts? Is it accurate or is it subverted depending on the who and the why of its conveyance through martial practices and training?
Maybe today's martial karate-ka is subject to influences that are unrealistic due to television, movies and other "stories" both presented as non-fictional and sometimes fictional. Once you get an answer to a question you end up with about a dozen more questions all requiring answers to achieve some semblance of truth and understanding that is reasonable and prudent in their application to a life that interacts with others in life.
Honor: Respect and esteem are tied to the meaning of honor which seems to be tied to that persons perceptions, cultural influences and overall belief systems that are both personal and driven by the requirements of the group, tribe and societal needs for survival. Honor is achieved by a person or thing whereby it is a credit earned from the same group, tribe and society driven by the requirements of their culture and beliefs. Honor is a privilege also bestowed in the same way.
One who has "honor" tends to be held is an exalted position in regards to others. This seems hierarchical in a sense as one who is in receipt of honor by others is thus in a higher and stronger position. This can and does promote jealousy, resentment and envy of the one in the honorable position that can either promote a desire to do better to reach that level or promote a desire to bring the one in a place of honor down of the pedestal ..... a double edged sword.
Honor can also be that something conferred upon a person as a distinction such as the "medal of honor" for bravery above and beyond or similar to a world achievement of honor such as "Gandhi Peace Prize or the International Peace Prize."
Honor is also "honor with regard to great respect." It is tied to "privilege" which in of itself causes a disturbance in the balance of interpersonal and group relations, i.e Jealousy, contempt and envy.
The one that I suspect leads to a good deal of conflict today is honor as it is tied to "respect" where one is shown respect or is required to display respect towards someone or something. It is that state of being honored where a group honor's another for some reason, act or perceived requirement.
It can be tied to a quality of being honorable but the requirements toward what is honorable is a bit muddy. A person of honor is also subject to the group, tribe and society with its culture and beliefs. Who says what makes an honorable person and is that set of requirements of an honorable nature.
The samurai code of honor which is tied to the bushido, the way of the warrior, is also filled with both acts of honor and acts of dishonorable actions. If you take the opportunity to dig deep you find that both sides of the coin of good and bad are filled by the Bushido that is part and parcel of the samurai culture. The wonderful thing of this code is that it still lives in the Japanese culture and it has some wonderful traits that fit all cultures across the world but also has some less than stellar traits that even the Japanese would and should consider losing.
Which to keep and which to lose is another question and only those who adapt the code can determine which is of value and which is not. Maybe honor is service to others without expectations.
In closing I don't come to any conclusions as to what honor is but would like to say for martial karate honor is that trait that allows the practitioner to achieve a level of enlightenment that promotes peace and non-conflict interactions with all peoples and the details of that can determine what it takes to have and hold "honor."
p.s. Oh, by the way, a fight may begin under the heading of "honor" but the actual tactics used will have nothing to do with honor or right or "FAIR." In that light the fight has nothing to do with honor either, it is simply monkey brain stupidity driving you into a "mess."
Kata-Kumite Connection
Sensei Patrick Parker in a blog post on Mokuren Dojo blog gives a short, terse and succinct explanation on how kata and kumite connect. It is best to read his post but what I got out of it was the following.
Kata is the blueprint. It provides us guidance to explore and make work the many techniques within each one. It provides us a basic shape of what we will create as we progress in karate with its application. It is how we learned to print letters which is an apropos example since writing in Asia, i.e. kanji/kana, is one of the few arts that inspired the art of kata in all things Japanese. I liked Parker-san's examples of writing, coloring and staying within the lines analogy.
Kumite in reality is taking kata techniques or bunkai and as Parker-san says, deviating from the structure that is the kata. Kata structure is necessary to transfer knowledge in a form that is readily understood so it can be morphed into actual "fighting technique," or deviation from kata structure.
Kumite is an "engagement" form of hopefully "reality based physical interactions to avoid extreme damage and to protect and preserve life." In the beginning you know who is uke and tori but where it must go on the path of the empty hand is into a realm few actually go. The realm of where you never know who is uke or who is tori or which form the attack will take and what technique or techniques will be required to engage with out losing, mostly, karate form - loose form that remains within the adrenaline influenced fight.
If this sounds overly complex it is but this is what my personal perception of Parker-san's blog post on Kata and Randori. I just adjusted it a might to fit my belief as to karate training and application assuming my readers will remember all the things that involve real life fights, attacks and predatory blitzes.
My thanks to Patrick Parker of the Mokuren Dojo blog for his expert, concise and succinct explanation of a most difficult topic - kata and kumite (kata and randori for Judo and Aikido :-)
Patrick Parker of the Mokuren Dojo states, "The purpose of randori is for both partners to gain experience in giving and taking various techniques outside of the constraints of kata." In martial karate it can also be said, "The purpose of kumite is for both partners to gain experience in giving and taking various techniques outside of the constraints of kata." Once we take the competitiveness out of the equation it comes to surprise many just how much more they learn. What they learn is far more valuable than the ability to say, "I won that match!"
and Parkers-san writes, one of my instructors used to say, "Randori (Kumite) is not a matter of winning and losing. In randori (Kumite) there are those who win, and there are those who learn." Often, they are not the same person. Sometimes it is your turn to be the "winner" and sometimes it is your time to be the "learner."
Let my put it this way, "Yugoka (yuu-go-kah) or "fusion of ideas and techniques." Kata and kumite should be a fusing of practices that does not simply mix them but rather combines the two not changing their individual nature but rather fused them into something new, new to each individual who uses this method to fuse their practice into "one" complete martial system of karate-jutsu-do." [p.s. I took some liberties with the defining of yugoka :-), the yugoka principle is actually based on a "holistic" thinking process.]
Kata is the blueprint. It provides us guidance to explore and make work the many techniques within each one. It provides us a basic shape of what we will create as we progress in karate with its application. It is how we learned to print letters which is an apropos example since writing in Asia, i.e. kanji/kana, is one of the few arts that inspired the art of kata in all things Japanese. I liked Parker-san's examples of writing, coloring and staying within the lines analogy.
Kumite in reality is taking kata techniques or bunkai and as Parker-san says, deviating from the structure that is the kata. Kata structure is necessary to transfer knowledge in a form that is readily understood so it can be morphed into actual "fighting technique," or deviation from kata structure.
Kumite is an "engagement" form of hopefully "reality based physical interactions to avoid extreme damage and to protect and preserve life." In the beginning you know who is uke and tori but where it must go on the path of the empty hand is into a realm few actually go. The realm of where you never know who is uke or who is tori or which form the attack will take and what technique or techniques will be required to engage with out losing, mostly, karate form - loose form that remains within the adrenaline influenced fight.
If this sounds overly complex it is but this is what my personal perception of Parker-san's blog post on Kata and Randori. I just adjusted it a might to fit my belief as to karate training and application assuming my readers will remember all the things that involve real life fights, attacks and predatory blitzes.
My thanks to Patrick Parker of the Mokuren Dojo blog for his expert, concise and succinct explanation of a most difficult topic - kata and kumite (kata and randori for Judo and Aikido :-)
Patrick Parker of the Mokuren Dojo states, "The purpose of randori is for both partners to gain experience in giving and taking various techniques outside of the constraints of kata." In martial karate it can also be said, "The purpose of kumite is for both partners to gain experience in giving and taking various techniques outside of the constraints of kata." Once we take the competitiveness out of the equation it comes to surprise many just how much more they learn. What they learn is far more valuable than the ability to say, "I won that match!"
and Parkers-san writes, one of my instructors used to say, "Randori (Kumite) is not a matter of winning and losing. In randori (Kumite) there are those who win, and there are those who learn." Often, they are not the same person. Sometimes it is your turn to be the "winner" and sometimes it is your time to be the "learner."
Let my put it this way, "Yugoka (yuu-go-kah) or "fusion of ideas and techniques." Kata and kumite should be a fusing of practices that does not simply mix them but rather combines the two not changing their individual nature but rather fused them into something new, new to each individual who uses this method to fuse their practice into "one" complete martial system of karate-jutsu-do." [p.s. I took some liberties with the defining of yugoka :-), the yugoka principle is actually based on a "holistic" thinking process.]
Posing -n- Brawling
In the beginning when two competitors faced off they would assume a stance to begin. This was how they all started, strike a pose and wait for the go signal. Once the go was given then all semblance of karate went out the window. The only way you knew it was a karate match was the use of the kicks and the white karate uniforms. The two combatants would do one of two things. They would charge in like a set of bulls, picture the bull fights of Okinawa, and pound at each other until someone called a point or they would posture and pose and move around waiting for the opportunity to bull it in and get the point.
Sometimes you would get the bouncy-bouncy thing. Regardless, the pose was the way a person could say they do karate and fight with karate but karate techniques mostly went the way of the doo-doo bird once the action began. What gives? In my humble opinion it came down to "got to get to the good stuff fast or I get bored or feel impatient and wanna quit syndrome."
I was lucky. My Sensei felt it important to actually utilize karate techniques. You know, the ones in the basic waza and from the kata. He made sure you knew the fundamentals and a fundamental level then at least one good solid kata BEFORE letting anyone attempt any sparring at all. When you began sparring it was one step, three step, etc. using a variety of techniques as a pace that allowed you to see, feel and do the technique in some semblance of karate form. Throwing someone barely in karate in the mix of a sparring thing was counter productive in his mind if your intent was to learn karate and therefore karate techniques.
Remember, once you get into a real fight with all the adrenaline effects if you have not practiced karate you won't be using karate even in a sloppy adrenaline pumped state fight because your mind and body will be using what is instinctive and since you didn't do karate it will pick up on what it feels is best and in all likelihood that will be the "freeze."
Don't take my word for it, go and ask those with combat experience, those who actually work in a "profession" that takes them in harm's way and those who actually teach traditional karate.
It comes down to this, you wanna learn real karate then you have to take the time, effort and spirit necessary to go the distance. The distance that is boring, monotonous and repetitive in nature. Drills, drills, drills; practice, practice, practice and then do it over-n-over-n-over-n-over again.
Sometimes you would get the bouncy-bouncy thing. Regardless, the pose was the way a person could say they do karate and fight with karate but karate techniques mostly went the way of the doo-doo bird once the action began. What gives? In my humble opinion it came down to "got to get to the good stuff fast or I get bored or feel impatient and wanna quit syndrome."
I was lucky. My Sensei felt it important to actually utilize karate techniques. You know, the ones in the basic waza and from the kata. He made sure you knew the fundamentals and a fundamental level then at least one good solid kata BEFORE letting anyone attempt any sparring at all. When you began sparring it was one step, three step, etc. using a variety of techniques as a pace that allowed you to see, feel and do the technique in some semblance of karate form. Throwing someone barely in karate in the mix of a sparring thing was counter productive in his mind if your intent was to learn karate and therefore karate techniques.
Remember, once you get into a real fight with all the adrenaline effects if you have not practiced karate you won't be using karate even in a sloppy adrenaline pumped state fight because your mind and body will be using what is instinctive and since you didn't do karate it will pick up on what it feels is best and in all likelihood that will be the "freeze."
Don't take my word for it, go and ask those with combat experience, those who actually work in a "profession" that takes them in harm's way and those who actually teach traditional karate.
It comes down to this, you wanna learn real karate then you have to take the time, effort and spirit necessary to go the distance. The distance that is boring, monotonous and repetitive in nature. Drills, drills, drills; practice, practice, practice and then do it over-n-over-n-over-n-over again.
Dojo Size - It Matters
Go-nin Gumi (Go-neen Guu-me) 五人組: is the team or team-size group that has origins over 2,000 years in the Japanese history whereby they found the optimum number for "getting the most out of a group" effort is a five person group. It is now an institutionalized team-size to govern creativity in Japanese companies.
It has been shown in Japan and in other parts of the world that beyond five the returns diminish exponentially. The size of a dojo does matter but don't restrict that thought to just five members. Look at it as five practitioner ratio to "one Sensei." If you have fifty members all training at the exact same time then you must have "ten (10)" Sensei where each has strict and complete autonomy for those five practitioners from beginning to the level where they can achieve progress on their own with intermittent guidance from the Sensei.
Ever wonder why education suffers so? Class size ratio's are all askew where one teacher, Sensei, has to guide anywhere from fifteen to thirty or more students. Diminishing returns.
It is no wonder commercial dojo not properly run and controlled roll out black belts that are subject to question and doubt. They may not know it but that is there and is perceived by martial karate-ka.
In closing, even if you have the proper ratio are the Sensei able to "right teach?" Read this one: The Three Exercises [ ]
It has been shown in Japan and in other parts of the world that beyond five the returns diminish exponentially. The size of a dojo does matter but don't restrict that thought to just five members. Look at it as five practitioner ratio to "one Sensei." If you have fifty members all training at the exact same time then you must have "ten (10)" Sensei where each has strict and complete autonomy for those five practitioners from beginning to the level where they can achieve progress on their own with intermittent guidance from the Sensei.
Ever wonder why education suffers so? Class size ratio's are all askew where one teacher, Sensei, has to guide anywhere from fifteen to thirty or more students. Diminishing returns.
It is no wonder commercial dojo not properly run and controlled roll out black belts that are subject to question and doubt. They may not know it but that is there and is perceived by martial karate-ka.
In closing, even if you have the proper ratio are the Sensei able to "right teach?" Read this one: The Three Exercises [ ]
A Training Tool for Martial Karate: Penmanship
Kanji, or Chinese characters, were originally created as "drawing" of those things that they would represent. They began in China several thousand years ago, introduced to Korea and finally entered into Japan where they became an art form called "the way of writing" or Shodo (Show-doh).
Shodo became important to the culture because it became associated with morality and spoke to the education level of the person performing or writing kanji. The writing of kanji became a fundamental part of the samurai training because of its being introduced and influenced by the practice of Buddhism. The writings of Buddhism was written in kanji and due to the importance of Buddhism influences on samurai culture it became what it was for the samurai.
The skills required to learn, the then over 50,000 characters, which had to be written in a prescribed order of up to twenty-five or more lines or strokes per character which can be done only through memorization so it can be readable and have artistic merit resulted in a high level of discipline, penmanship, etc. which influenced character and on the approach to life itself. It became a vehicle for all Japanese to develop the ability to create attractive designs and developed a high degree of hand-and-eye coordination when dealing with things small and complex.
When a person makes a request to be accepted into a dojo it would be of benefit to them to take up the pen and practice their penmanship. This would have a positive impact on their character and their approach to self-reflection to increase their ability to perceive or seek out imperfections that would promote continuous achievement in perfecting their craft. I have been informed by my studies that if this were of greater focus in early education of all children it would and could have vast influence on their mental discipline, etc. For Westerners once a personal penmanship reached a certain level of artistic achievement then it could be suggested they take up the brush or pen for "calligraphy" which is a European/Western art of writing.
More and more the culture and beliefs that influenced our practice of martial karate speak to the more spiritual side which in this case speaks to the internal side of the practitioner where emotions, art and other things are developed to balance out the physical. Consider this, it is what provided for the samurai culture that although samurai were no more still has influence on today's Japanese endeavors - all of them. This brought about in about thirty years their rise from obscurity to the second largest and strongest economic force second only to the United States.
If you think that the samurai culture and spirit are no more, think again. Take up the sword, take up the pen and achieve balance in life.
Shodo became important to the culture because it became associated with morality and spoke to the education level of the person performing or writing kanji. The writing of kanji became a fundamental part of the samurai training because of its being introduced and influenced by the practice of Buddhism. The writings of Buddhism was written in kanji and due to the importance of Buddhism influences on samurai culture it became what it was for the samurai.
The skills required to learn, the then over 50,000 characters, which had to be written in a prescribed order of up to twenty-five or more lines or strokes per character which can be done only through memorization so it can be readable and have artistic merit resulted in a high level of discipline, penmanship, etc. which influenced character and on the approach to life itself. It became a vehicle for all Japanese to develop the ability to create attractive designs and developed a high degree of hand-and-eye coordination when dealing with things small and complex.
When a person makes a request to be accepted into a dojo it would be of benefit to them to take up the pen and practice their penmanship. This would have a positive impact on their character and their approach to self-reflection to increase their ability to perceive or seek out imperfections that would promote continuous achievement in perfecting their craft. I have been informed by my studies that if this were of greater focus in early education of all children it would and could have vast influence on their mental discipline, etc. For Westerners once a personal penmanship reached a certain level of artistic achievement then it could be suggested they take up the brush or pen for "calligraphy" which is a European/Western art of writing.
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If you think that the samurai culture and spirit are no more, think again. Take up the sword, take up the pen and achieve balance in life.
Perfection - not so perfect .....
A fundamental premise most martial karate-ka assume is an intricate part of practice and training in martial karate (some refer to it as a budo form, etc.). We may assume many things when we actually interpret "perfection" when we couple the term/meaning to our practice.
Some may assume it means the form in kata being perfect, i.e. the hand is held this way, the stance is assumed this way and the kiai shout is this loud, etc. Others assume that repetitive practice on perceived flaws in a form are the "seeking" of perfection. When we observe someone who is a master of their system we sometimes "assume in our mind" that they must have achieved perfection. This master may be viewed in practice and because of the priming of the mind, i.e. this guys is a master, we either see or don't see imperfections that denote a lack of perfection as we assumed the master must have achieved perfection.
What exactly is perfection in martial karate or martial arts for that matter? A complex question that requires that one look to the past, the traditions, the culture and beliefs of those who created, taught and practiced the system or art. If we continue to assume perfection is what our minds tell us it is we are actually defining the system and its practice on Western ideologies, cultures and beliefs.
We leaned that kata is not inclusive to only martial karate or martial arts but rather kata encompasses a greater span of the people and culture who happen to practice and therefore include kata within that system. Martial karate, Aikido, judo, etc. all were created through kata or the culture developed on the premise of shikata which in turn resulted from the samurai culture which in turn was created from the influences of Chinese etiquette, cultures and beliefs.
The idea of "perfection" is much larger and more influential than a martial art, just as kata is a governing trait that is martial karate or martial arts. The idea of perfection actually is a result of the Japanese feudal era where Buddhism, Confucianism, Taoism and Zen practices influenced samurai culture that resulted in a ideological spiritual drive toward what they perceive as perfection. Don't assume it means what we think it means regarding perfection.
As I have and still am discovering the meaning of the parts of martial karate are much, much deeper and emotional and spiritual than I had originally thought. This includes "seeking perfection."
First one must realize that Japanese beliefs, i.e. their gods, are based on humanity as to their behavior which includes all the foibles, weaknesses, of mortal humans. Because of this their gods are a lot more forgiving regarding human transgressions. When a Japanese makes a mistake/error they are obligated to demonstrate "self-reflection." Japanese are not singled out when things go wrong or errors are made. They do self-reflection as a group to find the mistakes/errors, to make the changes in the system that will ensure that the mistake/error is not repeated in the future. This is called "hansei." If an individual is found to be responsible then they must engage in "hansei shimasu," or self-reflection to repent.
Ok, I will try to bring all that I have found into one terse answer. This will be difficult as it is a culmination of a lot of data on culture and belief that has brought me to this point.
Perfection is something mortals are unable to attain. Saying that martial karate's ultimate goal is to attain perfection is a misguided statement. We are not trying to attain perfection, not in the form we think. We are actually saying that our practice of martial karate, microcosmically speaking, is to perfect our ability to perform "self-reflection" where we "seek improvement" constantly, diligently and constantly. We are training our minds, bodies and spirit to have a discerning eye toward imperfections so we may seek improvement which comes from self-reflection.
One who walks a path of martial karate is doing so with an eye on perfection through an eye on imperfection. If a karate-ka were to actually say they achieved perfection there is only one way that can occur, they are doing "nothing." Some famous person once said something like, "show me a person who is perfect and your showing me a person who is doing nothing."
To do something as a human is to be imperfect so self-reflection provides a practice to create and build a discerning eye toward the minutest imperfections that one can, in martial karate exploit, or perceive and improve upon lessening the imperfections that are inherent in humans and human behaviors.
To "see" perfection is to "see"k imperfections, a continuing effort ..... this is the "why" to the stories of masters practicing a basic which many assume they have transcended but in reality it is this "hansei shimasu" whereby they are seeing imperfections in order to continuously self-reflect to achieve "hansei shimasu." To be perfect in hansei shimasu is attaining perfection in martial karate is attaining continuous improvement which is knowing that perfection is unattainable as long as we are doing something but seeing imperfection toward improvement to create an eye toward discernment of imperfection is perfection.
To practice "hansei" is to also have knowledge of the other cultural code words that clue Westerners in to the culture and beliefs that drive hansei, shikata and so much more. When you view cultural meaning within martial karate or martial arts your actually seeing a microcosmic rendition of an entire societies culture and beliefs. Hansei, shikata, etc. are all used in every single facet of Japanese life from kata for chopsticks to kata for aikido, judo and martial karate.
Hansei, etc. created a samurai culture where a adept practitioner of the sword could discern the level of proficiency and all the weaknesses in an opponent just at a glance. This is not some superhuman feat but merely a "life long" practice that actually encodes this ability in their very being. How? Through hansei, kata and a lot of practice.
Some may assume it means the form in kata being perfect, i.e. the hand is held this way, the stance is assumed this way and the kiai shout is this loud, etc. Others assume that repetitive practice on perceived flaws in a form are the "seeking" of perfection. When we observe someone who is a master of their system we sometimes "assume in our mind" that they must have achieved perfection. This master may be viewed in practice and because of the priming of the mind, i.e. this guys is a master, we either see or don't see imperfections that denote a lack of perfection as we assumed the master must have achieved perfection.
What exactly is perfection in martial karate or martial arts for that matter? A complex question that requires that one look to the past, the traditions, the culture and beliefs of those who created, taught and practiced the system or art. If we continue to assume perfection is what our minds tell us it is we are actually defining the system and its practice on Western ideologies, cultures and beliefs.
We leaned that kata is not inclusive to only martial karate or martial arts but rather kata encompasses a greater span of the people and culture who happen to practice and therefore include kata within that system. Martial karate, Aikido, judo, etc. all were created through kata or the culture developed on the premise of shikata which in turn resulted from the samurai culture which in turn was created from the influences of Chinese etiquette, cultures and beliefs.
The idea of "perfection" is much larger and more influential than a martial art, just as kata is a governing trait that is martial karate or martial arts. The idea of perfection actually is a result of the Japanese feudal era where Buddhism, Confucianism, Taoism and Zen practices influenced samurai culture that resulted in a ideological spiritual drive toward what they perceive as perfection. Don't assume it means what we think it means regarding perfection.
As I have and still am discovering the meaning of the parts of martial karate are much, much deeper and emotional and spiritual than I had originally thought. This includes "seeking perfection."
First one must realize that Japanese beliefs, i.e. their gods, are based on humanity as to their behavior which includes all the foibles, weaknesses, of mortal humans. Because of this their gods are a lot more forgiving regarding human transgressions. When a Japanese makes a mistake/error they are obligated to demonstrate "self-reflection." Japanese are not singled out when things go wrong or errors are made. They do self-reflection as a group to find the mistakes/errors, to make the changes in the system that will ensure that the mistake/error is not repeated in the future. This is called "hansei." If an individual is found to be responsible then they must engage in "hansei shimasu," or self-reflection to repent.
Ok, I will try to bring all that I have found into one terse answer. This will be difficult as it is a culmination of a lot of data on culture and belief that has brought me to this point.
Perfection is something mortals are unable to attain. Saying that martial karate's ultimate goal is to attain perfection is a misguided statement. We are not trying to attain perfection, not in the form we think. We are actually saying that our practice of martial karate, microcosmically speaking, is to perfect our ability to perform "self-reflection" where we "seek improvement" constantly, diligently and constantly. We are training our minds, bodies and spirit to have a discerning eye toward imperfections so we may seek improvement which comes from self-reflection.
One who walks a path of martial karate is doing so with an eye on perfection through an eye on imperfection. If a karate-ka were to actually say they achieved perfection there is only one way that can occur, they are doing "nothing." Some famous person once said something like, "show me a person who is perfect and your showing me a person who is doing nothing."
To do something as a human is to be imperfect so self-reflection provides a practice to create and build a discerning eye toward the minutest imperfections that one can, in martial karate exploit, or perceive and improve upon lessening the imperfections that are inherent in humans and human behaviors.
To "see" perfection is to "see"k imperfections, a continuing effort ..... this is the "why" to the stories of masters practicing a basic which many assume they have transcended but in reality it is this "hansei shimasu" whereby they are seeing imperfections in order to continuously self-reflect to achieve "hansei shimasu." To be perfect in hansei shimasu is attaining perfection in martial karate is attaining continuous improvement which is knowing that perfection is unattainable as long as we are doing something but seeing imperfection toward improvement to create an eye toward discernment of imperfection is perfection.
To practice "hansei" is to also have knowledge of the other cultural code words that clue Westerners in to the culture and beliefs that drive hansei, shikata and so much more. When you view cultural meaning within martial karate or martial arts your actually seeing a microcosmic rendition of an entire societies culture and beliefs. Hansei, shikata, etc. are all used in every single facet of Japanese life from kata for chopsticks to kata for aikido, judo and martial karate.
Hansei, etc. created a samurai culture where a adept practitioner of the sword could discern the level of proficiency and all the weaknesses in an opponent just at a glance. This is not some superhuman feat but merely a "life long" practice that actually encodes this ability in their very being. How? Through hansei, kata and a lot of practice.
The Three Exercises
First, reminder that the number three seems to have a great deal of significance in the more spiritual aspects to the arts so it is with reverence to those ancient classics that I provide another "three" from the quote that follows attributed to Nobuharu Yagyu, headmaster, Yagyu School of Kendo:
"The secret to achieving skill in kendo is in the spirit that derives from repetition of san ma no i (sahn mah no ee), or "the three exercises." The three are: one, right teaching; two, dedicating oneself to the teaching; and three, applying one's own ingenuity to what is learned from the teachings." - Nobuharu Yagyu Sensei
Invariably I will hear back that the three exercises are kihon, kata and kumite but that in and of itself is limiting and not enough to achieve a high proficiency or skill in karate. Most of the three's one hears from the Isshinryu communities are not the end but rather one member of the group that is a part of "right teaching."
Right teaching, 正: 正しい解釈（ただしいかいしゃく） / the right interpretation and 教: 教えてください（おしえてください） / Please tell me ~, Please teach me ~, Please show me ~, [note: my interpretation or kanji/kana interpretations]. Right teaching (also: 右の指導; Migi no shidō) can be thought of in many different ways but I feel the significance regardless of how it is interpreted by Sensei is the connections that are insinuated by his statement, i.e. dedicated to the teaching and most important applying self ingenuity to the teachings. All things like this for success be it martial skills or some other spiritual-physical endeavor requires they be connected and mutually supportive.
When I read this I immediately thought what a wonderful quote that brings together in a terse way what it takes to teach an art form be it karate, kendo or some other discipline. If the teaching/instruction is not "right" and if the one being taught/instructed does not connect the dots through dedication and ingenuity then they may not be achieving the level and results intended. Often, in my way of thinking, this is the missing part that comes from research and deep study of the history, culture and beliefs of those who came before and allowed us to learn from their experience.
Thought Provoking!
Postscript: Now, the question is - What is "right teaching?" :-) The second question, "Who is the authority on what is right teaching?" Finally, in threes you know, "Who is to say the authority is valid that says what is right teaching?"
"The secret to achieving skill in kendo is in the spirit that derives from repetition of san ma no i (sahn mah no ee), or "the three exercises." The three are: one, right teaching; two, dedicating oneself to the teaching; and three, applying one's own ingenuity to what is learned from the teachings." - Nobuharu Yagyu Sensei
Invariably I will hear back that the three exercises are kihon, kata and kumite but that in and of itself is limiting and not enough to achieve a high proficiency or skill in karate. Most of the three's one hears from the Isshinryu communities are not the end but rather one member of the group that is a part of "right teaching."
Right teaching, 正: 正しい解釈（ただしいかいしゃく） / the right interpretation and 教: 教えてください（おしえてください） / Please tell me ~, Please teach me ~, Please show me ~, [note: my interpretation or kanji/kana interpretations]. Right teaching (also: 右の指導; Migi no shidō) can be thought of in many different ways but I feel the significance regardless of how it is interpreted by Sensei is the connections that are insinuated by his statement, i.e. dedicated to the teaching and most important applying self ingenuity to the teachings. All things like this for success be it martial skills or some other spiritual-physical endeavor requires they be connected and mutually supportive.
When I read this I immediately thought what a wonderful quote that brings together in a terse way what it takes to teach an art form be it karate, kendo or some other discipline. If the teaching/instruction is not "right" and if the one being taught/instructed does not connect the dots through dedication and ingenuity then they may not be achieving the level and results intended. Often, in my way of thinking, this is the missing part that comes from research and deep study of the history, culture and beliefs of those who came before and allowed us to learn from their experience.
Thought Provoking!
Postscript: Now, the question is - What is "right teaching?" :-) The second question, "Who is the authority on what is right teaching?" Finally, in threes you know, "Who is to say the authority is valid that says what is right teaching?"
Kata -n- Kumite (Randori)
Hey, go on over to the Mokuren Dojo blog for today's post by Patrick Parker Sensei. He provides a super post on Randori and Kata. It is terse, succinct and compete fundamental explanation on how things in this area might or should work.
What is Randori? by Patrick Parker Sensei
Samurai Culture Alive and Well
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Since karate is not a Japanese system some might say that this does not apply because the Okinawans are different. Yes, they are different but as with many different groups in Japan they too are considered different and the culture acts accordingly. The Okinawans have been a part of Japan for a long, long time and since the 1600's have been influenced by the samurai culture so much so that it permeates their prefecture of Japan, Ryukyu Islands. It is just like the strong influences of other Asian cultures with specificity toward China.
In reality both Okinawan and Japan are offspring of a strong Chinese cultural influence. Many of the same things, i.e. the customs and courtesies of the China aristocrat and court systems. In a nutshell we all practice a descendent of the Chinese system of boxing called Kung Fu. If you take it a bit further as to the martial arts we all are descendent of India martial systems if the stories told are to be believed true.
If it is important to learn of the cultures and beliefs then it warrants at least a cursory look into those cultures that were "before" and "influential" in the creation and practice of our system. It sometimes causes me to wonder why Westerners don't delve into it since by the way it is governed and practiced here has a stong tendency to speak of lineage. Why in Isshinryu does it "end with Shimabuku Tatsuo Sensei?" I don't accept the answer, "because he created the system we practice."
Ahh, he did, your right BUT what he created if closely studied is merely some personal changes in how Shorin-ryu and Goju-ryu and Kobodu are practiced in those systems which are also manifestations of personal preferences from Shuri-te, Tomari-te and Naha-te or in general "Te or Ti." Why stop at TS-san?
Ok, your getting a bit tired of all the rhetoric on lineage and history and culture and beliefs. It does have influence on what, how and why we practice if we are considering that practice beyond mere "sport."
We would see this if we studied a bit deeper and upon digging into it we would find marital culture of India that influenced changes in Chinese boxing and this was adopted by both Okinawans and Japanese thus influencing that system of martial practice and application. In that the influences led to the creation of the samurai and their culture. Samurai culture and beliefs are based on Confucianism, Taoism, Buddhism and Zenism which were adopted from ..... yes, you guessed it China.,
The samurai took control of Okinawa in 1600. So it would go to show that their influences, strong ones that if not followed usually lead to extreme punishments, would cause changes to the Okinawans which by the way didn't take them far off of what they believed anyway for they too were influenced by Confucianism, Taoism, Buddhism and Zenism. 1600 to 2012 means approximately 412 years where their governing dictated in such details that it changed the educational system of all Japan which means Okinawan. So much so that the indigenous language of Okinawan, comprised of adoption of Chinese, etc., Uchinaguchi ( http://www.okinawabbtv.com/international/uchinaguchi/byron.html ) is in danger of extinction.
Samurai culture permeates a good deal of all its groups and cultures which includes Okinawa. Can I prove this? Only if one were to study all the literature on the culture and come to a conclusions similar to what I have found to date (to date means I reserve the right to change as data keeps coming in).
One very important point, if you feel this to be accurate or even just possible then make sure you do the work before you decide to rename your dojo to some samurai type thing. Nothing more embarrassing than doing things without taking the time to get the details. Something Musashi Sensei said in the go rin no sho.
Chapter Eleven: Pay Attention to Details (注目の詳細を支払: Chūmoku no shōsai o shiharau: 注詳)
It is common for humans to gloss over the smaller details, especially when big projects or major programs are concerned. Agreeing to agree on principles first and then discuss the details later is often a recipe for failure, especially in Japan.
Present day businesspeople who do not understand the details of the business they are in, especially what really makes it work, they are not likely to succeed.
Note: There was a decline in the samurai way around the 1990's due to the economic bust they experienced but in the early 2000's their arose a new fervor toward the samurai culture, at least the more positive aspects. So much so that Mr. DeMente wrote another book on the subject.
Bibliography:
DeMente, Boye LaFayette. "Samurai Strategies: 42 Martial Secrets from Musashi's Book of Five Rings." Tuttle Publishing. Vermont. 2008.
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