Contrasts - Black Belt Then, Black Belt Now

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

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

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

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

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

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

Other Names

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

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

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

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

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

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

Birth or Naming, that is the question?

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

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

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

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

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

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

eBook - Ken-po Goku-i Progressing

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

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

Titles - So Many .....

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

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

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

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

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

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

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

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

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

My Title: 

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

You can call me "master" for short!

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

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

Hansei when specified characters are used also means:

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

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

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

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

No Kobudo

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

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

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

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

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

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

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

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

So, no kobudo.

Silent Film

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

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

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

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

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

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

Click for a larger view :-)

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

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

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

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

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

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

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

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

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

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

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

My previous postings on chinkuchi:

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

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

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

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

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

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

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

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

Go the Distance!

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

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

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

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

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

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

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

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

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

Waxing Philosophical over now :-)

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

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

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

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

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

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

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

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

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

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

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

Hansei-Kai - addendum quote

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

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

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

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

The Virtues of the Samurai

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

shinnen (sheen-nane) conviction and faith 確信

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

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

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

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

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

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

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

義, 勇, 仁, 礼, 誠, 名誉, and 忠義

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

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

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

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

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

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

Learning from Mistakes (new term alert!)

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

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

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

Model - Mentor

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

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

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

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

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

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

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

Engagement

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

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

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

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

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

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

Total Immersion Method by Michiro Matsumoto Sensei

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

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

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

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

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

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

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

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

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

Reactions - how to you react to stimuli

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

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

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

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

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

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

Three Lives

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

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

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

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

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

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

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

Small Things - Small Incremental Steps

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

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

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

Overcoming Politeness

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

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

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

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

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

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

Degree's of Effort, Intent and Attitude

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

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

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

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

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

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

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

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

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

Traditional or Commercial

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

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

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

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

Advanced Techniques

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

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

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

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

Kata - (Shido [she-doe]: 指導)

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

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

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

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

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

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

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

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

About Words - Japanese Words

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

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

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

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

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

Complicated Bunkai

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

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

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

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

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

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

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

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

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

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

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

Bowing in the Dojo

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

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

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

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

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

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

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

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

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

Click text for source of graphic; modified a bit.

Comparisons - Education, Military, Martial

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

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

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

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

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

Click to view larger version!

Recommend Reading

Transitions

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

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

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

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

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

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

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

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

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

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

The Sword Saint, what made him great?

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

My Favorite version of his book.

Chaos vs. Kata (Shikata)

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

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

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

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

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

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

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

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

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

Just some thoughts I was having ;-)

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

Shameless Promotion

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

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

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

Dojo Etiquette - Sitting Structure

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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