Ikken hisatsu [一拳必殺] and Principles

The characters/ideograms mean "one fist, certain kill." The first character means, "one," the second character means, "fist," the third character means, "invariably; certain; inevitable," the fourth character means, "kill; murder; butcher; slice off; split; diminish; reduce; spoil."

This term or phrase is used in Okinawan karate to mean one fist, blow or punch to kill. It is symbolic to the nature of training in karate during those early years on Okinawa, i.e. circa 1600's. It was during this time when weaponry were banned from the island peoples and the resulting development of karate or China hand provided a means to defend against weapon wielding adversaries be they Okinawan, Japanese or other nefarious individuals they encountered during shipping efforts or when said same anchored in the bay and stepped off onto the land, Okinawa. 

Ikken hisatsu can be achieved through karada kitae or body hardening. The most known method was the makiwara, i.e. a post a karate-ka used to develop hands and feet that were like steel resulting in an ability to kick, punch or strike with "one punch, certain death." 

In reality there is no known facts or historical data of a person dying from one punch or kick, etc. Usually when a person dies in a hand-to-hand conflict it is because of the fall rather than the technique. It can be said that the punch or kick caused the death by causing an adversary to fall and hit their head, etc. causing death. There are no records in any country that proves a singular punch or kick caused a death directly. Although possible, it is rare and seldom documented. 

This term or phrase is more symbolic of the times and the training necessary to harden the body for the rigors of civil battle. It is meant as a goal to reach for in training and practice to preserve one's own life in hard times under the rule of samurai and others. Even the nature, culture and beliefs of Okinawan's that are honorable and mostly peaceful still requires a means of self-defense against oppressions of the times. Even if truly unattainable the one strike model of training and practice takes the mind and body well beyond the norm and into the realm of the extraordinary.

Reading the quote tells us that we must develop our techniques in the same manner. Instantaneous victory is the meaning behind the term ikken hisatsu. Look at the principles as a more in-depth explanation of what you have to focus on to achieve martial effectiveness. Then add in a smidgeon of civil self-defense by a possible third trait that did not exist in ancient Okinawa, i.e. techniques should not harm the opponent - further explained by, "True expertise must include the option to not harm the opponent. In self-defense civilly speaking this is a must unless circumstances leave absolutely no other choice." We can thus take modern karate as developing the means by which we can stop the damage while limiting the damage to an adversary to that which would be socially and legally acceptable firming up a self-defense legal defense. 

In order to weed out those techniques that don't fill the bill of martial efficiency and legal and social constraints (compassion for an adversary, etc,) we must ask ourselves the following two questions per Steven J. Pearlman's book:

1. Given a reasonable level of proficiency, does the technique in question hold the potential for a smaller person to effortlessly apply it against the larger opponent?

2. Given a reasonable level of proficiency, does the technique in question hold the potential to instantaneously bring victory?

Maybe modern martial effectiveness means a new term, "Ikken teishi sonsho [一拳停止損傷]." Meaning "one fist stop damage."

Sitting and Moving in Martial Arts

Click for larger view.

Kiza [危座]

The characters/ideograms mean "sitting up straight." The first character means, "dangerous; fear; uneasy," the second character means, "squat; seat; cushion; gathering; sit." 

Seiza is a proper sitting or correct sitting form in Japan. It is about quiet sitting. Kiza is another form of proper sitting where the difference is merely a change from where one rests the buttocks on the heels while the feet are stretched out so the top of the feet are stretched out on the floor but kiza the person is seated similar to seiza except the heels with the balls of the feet touching the floor and toes flexed forward. 

It is then very simple to change from kiza to seiza by simply lowering the tops of the feet to the floor to achieve seiza. In iaido, practitioners will stand to draw their swords and cut after moving from seiza to kiza, so they don't inadvertently sprain the instep when quickly going from seiza to standing. 

The formal kata to sit seiza involves a transition through kiza to reach the final formal sitting position. Shikata, a form for reishiki or formal etiquette, has specific forms to sit and stand according to cultural position within the Japanese society. 

Agura [胡座]

THe characters/ideograms mean "sitting cross-legged (i.e. Indian style)." The first character means, "barbarian; foreign," the second character means, "squat; seat; cushion; gathering; sit." 

This is a sitting position often assumed for a more relaxed state. It is also used by practitioners who are not conditioned to sit seiza or kiza. The seiza and kiza forms are painful even for those who have sat in this form their whole lives, i.e. the Japanese. It is also appropriate for certain situations such as eating at a low table in a casual restaurant. It is allowed in more formal situations for those who find seiza and kiza difficult (the elderly or non-Japanese people. Women don't sit agura or anza style as it is considered uncouth, i.e. they sit formally with both legs off to one side, with one side of the hips on the floor.  

and 

Anza [安座]

The characters/ideograms mean "sitting quietly; sitting cross-legged." The first character means, "relax; cheap; low; quiet; rested; contented; peaceful," the second character means, "squat; seat; cushion; gathering; sit."

See Agura. 

Shikko [膝行]

The characters/ideograms mean "moving forward by sliding on one's knees (in the presence of high-ranking individuals)." The first character means, "knee; lap," the second character means, "going; journey." 

This is a form of waling on the feet and knees from and in the seiza sitting posture. It is described as a "knee movement" and is a polite way to move or walk and is more polite than standing up and walking regularly. It is rare in today's Japanese society but can be found in various koryu martial systems. Most martial artists see it performed as a part of the aikido martial art. In aikido, the practitioner learns to defend themselves while moving is shikko. 

To perform this knee-walking movement correctly the heels must be kept close together, and the body must move as a whole unit. It is because movement in shikko forces one to engage the hips that it is considered valuable for aikido training.

Effectiveness

Our effectiveness depends a great deal on the associations we create toward stimuli during our lifetimes. Our training can change those associations so that when we enter into an anxiety producing event we will properly associate the right action toward that particular moment - the stimuli, the event. In order to accomplish this we must apply a lot or practice and that practice must be as close to reality as possible. That practice must produce all the effects you will encounter in a real life conflict so as to produce the chemical releases that often adversely effect how we act.

In order to allow for the appropriate associated act to some stimuli to rise up properly we have to train, practice and apply martial effectiveness according to those associations created and the rise to the top over other less appropriate associations when anxiety, fear and anger enter the moment. 

Koka is effectiveness and effectiveness in martial arts means training to the universal fundamental principles of martial effectiveness. Not just the parts that seem relevant and that seem the easiest but "all" the principles. 

It must be remembered that when any reality based event is subjected to controls and conditions the reality is changed. Once you apply controls/conditions to an experiment/training you change the reality. This is why many experiments or scientific studies tend to be skewed because the application of controls and conditions cause the reality of the study or experiment to be changed. 

This makes reality based training most difficult and to achieve true effectiveness all traiing and practice must be tempered by real life experiences. The military works off this forumla. Training, training and more trianing in the hopes that when the combatant reaches true reality of combat they will prevail until the experience of combat changes the effectiveness of training, that is less than reality due to the controls and conditions applied, to reality or real life experiences.

Then it is a matter to continued training and experience to modify and build on personal experiences to achieve better reality or life associations to various and changing stimuli of conflict. 

Why Principles Now?

Principles are what drive self-defense and many other aspects of combative arts or fighting arts. It is the ghost behind the door to conflict and they drive things along depending on knowledge, experience and how one applies them, i.e. either dark or light. As you study about the principles there are two exceptions to keep in mind. Steven J. Pearlman in his book of martial power tells them best:

"Principles of principles carry two exceptions, first, newer students might begin training with less-than-optimal versions of techniques. As with teaching students to generate power by chambering punches at the hip, the sacrifice of certain principles often proves temporarily permissible, to facilitate coordination and student growth, provided that students do not habituate poor habits. While less-than-optimally-principled motions might be acceptable for beginners, we must never employ unprincipled or counter-principles teachings." - Steven J. Pearlman, The Book of Martial Power

I see within this one quote the many issues that plague most practices of martial arts. This is why I advocate focusing on principles as the primary goal to martial arts study while things like techniques, combinations and other sundries tend to fall in place as you practice those with focus on principles. 

To follow up this with the following additional quote seems appropriate:

" ... do not succumb to what is easy or expedient. The fact that it might take time to understand and reconcile principles must not thwart our alliance with them." - Steven J. Pearlman, The Book of Martial Power

This seems to me to be the true obstacle to understanding and mastering any discipline to include martial arts. To remain disciplined enough to recognize that it is hard work, takes a lot of sweat equity and sometimes blood as well. It is hardest to come to the realization that nothing teaches you things better than the time you spend at it. It takes time to make it all work holistically. Maybe that is what is truly the thing to learn when studying anything, especially the fighting arts.

This brings out the third quote of note:

"It is not easy to admit the need for change or modification in techniques we have practiced for years. Follow the principles of principles means that we must at every given moment be willing to modify, if not completely re-envision, our techniques and training methods, even if that means disregarding years of previous practice and/or breaking from tradition." - Steven J. Pearlman, The Book of Martial Power 

All to often martial arts gets "stuck" in a rut and there is nothing harder to break away from than ego, pride and complacency. Be willing, be ready and attack the self with vigor and purpose. The journey is worth every single moment!

Bibliography:

Pearlman, Steven J. "The Book of Martial Power." Overlook Press. N.Y. 2006.

Chinkuchi - and again and again till I get it right :-)

Chinkuchi (チンクチ) chin (チン muscle/ sinew); ku (ク bone); chi (チ energy “気” “氣”) vital energy
ki Jp; chi Ch = air, breath; gas, steam, vapor; spirit; atmosphere; mood

Chinkuchi can be written using kanji (一寸力: issun-ryoku; an inch force) and can be translated as “short power” but more typically its written in katakana (チンクチ) because it is Okinawa dialect.

“waki wo shimeru” (脇を締める) which is poorly translated sometimes as “keep the elbows in” but means more along the lines of “tighten your lats (side)”. It captures some of the meaning of chinkuchi, but not all of it. I wonder if something got “lost in translation” when Okinawa Karate came to the Japanese mainland?

No one to date has provided a equal or relevant term in Japanese or even Chinese to mean the same as chinkuchi. This is an important distinction when trying to translate and convey meaning to the American mind. This is compounded by the differences in culture, beliefs and the time and education of those who taught us Okinawan karate.

One of the dictionaries I find accurate in martial arts terminologies is the Shinjinbukan.com site. They use the characters (チンクチ), i.e. katakana, to explain the concept, i.e. Chinkuchi is the exact point in which a joint can resist a force in two opposite directions (pulling and pushing). This is a unique aspect of the body mechanics (physiokinetic principles) that facilitates stability and leverage without wasting muscular force. It is leaned through touch and physical guidance  of movement of technique execution by a sensei. It requires a type of physical and mental encoding that is first and foremost a physical or tactile teaching method. It takes physical experience and what some call muscle memory, i.e. a mind-body connection of encoding into the lizard brain, etc. It is this that achieves development of chinkuchi, embodiment of chinkuchi, and the production of chinkuchi. It is also a state of mind, i.e. therefore the mind-body connection as a principle of martial systems, as it requires both body and mind in balance. It is also a matter of reality based applications. 

Others explaining Chinkuchi:

Higaonna Morio, 10th dan Goju-ryu Karate has this to say about chinkuchi:

“This expression [chinkuchi] is used to describe the tension or stability of the joints in the body for a firm stance, a powerful punch, or a strong block. For example, when punching or blocking, the joints of the body are momentarily locked for an instant and concentration is focused on the point of contact; the stance is made firm by locking the joints of the lower body – the ankles, the knees and the hips – and by gripping the floor with the feet.
Thus a rapid free-flowing movement is suddenly checked for an instant, on striking or blocking, as power is transferred or absorbed. Then the tension is released immediately in order to prepare for the next movement.”

Arakaki Kiyoshi, Karate writer, said this:

“A simple explanation is, when punching for instance, to contract the muscles used when punching (especially the triceps and the trapezius), increasing the speed of the punch or block from within your own body.”

Karate historian (and practitioner) Tokashiki Iken had to say about chinkuchi:

“When punching, the most important thing is that the “koshi” [hips] are in it, and that chinkuchi is being utilized. Chinkuchi, in a word, means to contract the trapezius, the triceps, the pectorals major, etc. when thrusting the fist out. At that time, the armpit must also be closed when punching or blocking.
This means that a punch with chinkuchi has an instantaneous increase in power. This is called “one cun power” [one inch punch] and causes a great destructive power upon the opponent’s body.”

"Chinkuchi is both a system of ‘conscious’ internal energy management and an experience of moving in sync with a confluence of subtle energies." Hayashi Tomio

"Chinkuchi is synonymous with internal energy cultivation. There are degrees of Chinkuchi control. There are different methods of exerting or expressing this ability. " Hayashi Tomio

HONESTLY, this is the last post on this subject. I do believe I have beaten this one down flush with the dojo floor. Now, it is time for the reader to pursue the full and tactile meaning of chinkuchi on the dojo floor :-)

Old Black Belt Article - Chinkuchi by Advincula, A. J. Sensei

Click for larger view and readability. 

Chinkuchi - Again Please

Some may wonder why I spend the time trying to define the term chinkuchi when others have given an acceptable explanation to its meaning. Tatsuo-san was known to have explained it along side the sanchin kata, i.e. a dynamic tension breathing form, and also spoke of this when tying to explain how one provides maximum efficiency in karate applications saying it was mandatory. 

I love to dig deep into what makes something work. I don't let it consume me especially in practice and application of martial arts. I don't get a comfortable feeling when I hear what I perceive as limited, although adequate, answers to questions. I also don't just accept answers simply because someone is considered a master or expert (although I tend to lean heavily toward their information because they are either a master or expert in a subject matter). 

I also feel a lot of responsibility to provide complete and comprehensive answer to anyone seeking guidance especially when it comes to martial arts, i.e. in my case a lot of karate. I detest the type of answers like, "Because I said so," or "don't ask, just do it." The reason being in our culture and our belief system we tend toward seeking answers, often answers in greater detail. We here don't make the assumption that those who seek our guidance will have the ability to see it and then accept it because that is the way it is without some explanation. 

Chinkuchi is a term in Okinawan dialect used by the ancients to try and explain something at the time was unexplainable. Since Asian martial arts rely heavily on observation and then repetitive practice along with longevity to understand things they did not need to have detailed explanations. Along with the requisite that one must supplement such terms with hands-on, on the dojo floor, experiences thus allowing the student to see, feel and hear from within the discovery of what something like chinkuchi is. We here in our culture don't work that way. 

Lets take a look at this chinkuchi from the perspective of fundamental principles. Lets use the two indicators used above to speak toward what chinkuchi is and maybe that will allow a student or practitioner to discover the depth and breadth of such meaning from such a simple term. 

Dynamic tension breathing done correctly requires proper posture. It also requires alignment, i.e. spinal alignment, structure and centeredness. It requires body-mind coherence and cohesiveness. It takes timing, rhythm, balance, live and dead energy, rooting, etc. All of these are terms used to explain those principles of martial systems. 

At other levels of principles there are those that are philosophical, i.e. sanchin or dynamic tension breathing requires kime, oneness, zanshin, mushin, etc. while the principles of technique in that same kata are tested through shime to discover such principles as economical motion, active movement, positioning, complex forces. timing, rhythm, reactive control, natural & unnatural motion, weak link, etc. 

Needless to say, to achieve proper breathing, especially the dynamic tension breathing of sanchin you have to make use of those principles that result in maximum efficiency which is explained in economical motion, natural action, and types of forces, i.e. centripetal and centrifugal. 

To contact the muscles when applying a technique within the governing principles results in speed, force and power, all three indicative of the explanation of chinkuchi. When speaking of koshi that requires proper sequential locking and unlocking along with spinal alignment/locking, etc. to achieve power, force and speed. Again, the fundamental explanation you hear about chinkuchi. 

Tatsuo-san's use of the term spoke to both how one achieves it with principles along with how one applies it in action. That seems to fit the philosophical principle of "yin-yang," i.e. the principles applied to the physical to achieve a balance that produces speed, force and power. 

Look at the use of principles to explain chinkuchi as a tool. the principles can achieve a better, complete, explanation allowing the western mind to see and then experience it on the dojo floor thus allowing a practitioner to truly practice karate and karate chinkuchi. 

See also: Chinkuchi - The Definitive Answer

Ki, Control and Centering. 

In the article from the Black Belt magazine Advincula sensei talks about the three components of Okinawa karate that constitute its makeup. What he means by makeup I can only guess at and yet I suspect it is the essence that makes karate what it is regarding power, force and speed of application, etc. The three components are Ki, Control and Centering. I believe this to be a solid introduction to chinkuchi but if you are going to study karate and chinkuchi you need to break away from that introduction and seek out the particulars that make up the whole of martial arts. This means equating the practice of chinkuchi to the underlying principles it is based on. 

Ki, energy, to achieve force, power and speed the energy must be economically used by the body-mind and the only method of achieving such is through the fundamental principles of martial systems, i.e. control, efficiency, lengthen our line. power paradox, simplicity, natural action, reciprocity, reflexive action, breathing, posture, centeredness, spinal alignment, structure, heaviness, relaxation, wave energy, balance, natural & unnatural motion, centripetal/centrifugal forces, sequential locking and relaxation, rooting, etc. 

Control, body-mind is the primary principle as energy needs to be controlled or better "managed." In order to maximize our energy toward a target the body and mind must first achieve a state of mushin and zanshin. A present moment mind-state. To achieve non-intention so the mind does not fixate on any one thing being either mental or physical. To do so puts a loss of energy. There are no principles that don't receive direction or directly influence our energy, force, speed and power, i.e. control. 

Centering, the principle of centeredness where the hara controls all movements both mental and physical. This is but one small aspect to the full spectrum of the fundamental principles of martial systems to achieve power, force and speed as indicated by the term chinkuchi. This is why chinkuchi is put a part of principles that can be directly related or indirectly related to all principles. 

Chinkuchi could be that Okinawan term that the ancients used to describe how a martial artists, a karate-ka, can achieve adherence to principles to maximize efficiency in applying karate to self-defense. To maximize efficiency is to generate energy that is also maximized at the point of contact, i.e. the application of technique to an adversary. 

Watered Down Karate

In the article posted today by Victor Smith here: http://isshin-concentration.blogspot.com/2013/09/an-older-version-of-okinawan-front-kick.html has a quote that I find of interest. The quote, "Then the change of karate to train young men in University or secondary schools made new kicking forms, such as the ball of the foot, less painful and less dangerous to one kicked, a most rational change."

The quote indicates how many things changed in the early 1900's due to implementation into school systems. This quote seems to indicate that many things changed so my question is "do you think that the karate we practice today is actually that watered down modified version taught to schools?"

Also, "do you think that western karate has been further watered down due to sport orientation?"

I realize that there are many traditional schools of karate out there but how do we know that it is truly traditional in the sense of karate as it was practiced, taught and applied prior to the effort to put karate into school systems?

Just a little practice in questioning and learning, etc. :-) Regardless, I am very interested in feedback to these questions.

Isshinryu's Founder, Tatsuo Shimabuku

Today, in the year 1908, Tatsuo-san was born. I would assume that no one knew at that time, i.e. his parents, etc., that he would create a system of karate now practiced all over the world. His studies and his work through out his life led to the creation and naming of the "Isshinryu" system. The stories behind the man and behind the creation of this system are unique and most interesting. It is chock full of ancient beliefs along with the unique culture of the Okinawan peoples. 

I have practiced this system of Okinawan karate for about thirty-seven years and believe me when I say there are many others who have far exceeded that time. This is a true testimony to the Okinawans and to their art of karate. Kanpai Tatsuo-san, my sincerest appreciation for not only creating the system of Isshinryu but making the decision to expose it to American servicemen stationed on your beautiful island - Okinawa. 

Shepherds

Wolves, sheep dogs, and sheep, but what about the "shepherds?" LtCol Grossman's analogy discusses the first three in relation to human conflict and then apparently leaves out the most important character (an assumption on my part).

The shepherds job is to see the entire spectrum of the wolves, sheepdogs and sheep. The shepherds was once a sheepdog protecting sheep from the wolves of the wild. The shepherds is that one unique sheep dog who is willing and able to lead and train others to be sheepdogs. They have a mastery of both being a wolf and sheepdog providing that distinct ability to keep the world from being consumed by the wolves.

There are even those who were wolves who changed to become either sheepdogs or shepherds. The realm of shepherds is a small one. They are those unique and special persons who willingly walk the path to harm's way. This post is to salute those who are the shepherds because without those guys who will pass on the knowledge, experience and fortitude that makes the world safe and keep the sheep secure? 

Thanks to the sheepdogs but special thanks to the shepherds, you know who you are. 

Shima or Uchinaa-jima

The terms are used to describe an Okinawan martial art related to the system of karate. The first term is Japanese and the second is a phrase only used in Okinawa; Okinawan dialect; uchinaguchi dialect. 

The characters in Japanese kanji used for "Okinawan sumo" are [沖縄相撲] and the English term used for these characters are "Okinawasumou." The Okinawan web site describing this unique martial practice is http://okkb.org/about-okinawa/okinawa-sumo.

If you practice Okinawan karate then the study of the culture is important to you and this aspect of Okinawan martial arts will be of interest. 

Reality

Like real pain and real illness or disability, the specifications depend upon the "perceiving" individual. Reality is perception but perception is not necessarily reality. We use our senses and we process the input using our perceptions, beliefs and the culture in which we live to form our reality. Reality is based upon both internal and external environments also influenced by culture, beliefs and individual perceptions as accepted by the group and the individual per the group.

We depend on sight, touch, hearing, smell and taste to feed us our external realities. How they are filtered is through all the above influences. 

You can not trust the perceptions derived from you feelings for they tend to distort and disrupt reality, i.e. for example the effects of chemical dumps in the mind and body from anger and fear. Your perceptions are often controlled by what others say or do, what is fashionable at the time for the group according to its cultures and beliefs, whether it is a part of the group or individuals ethnic makeup, and what power relationships are involved between you and others and the group dynamics. 

Then the question and difficulty of discovering, seeking, reality must be addressed especially when it comes to conflicts - both social and physical, etc. To perceive reality requires an open mind and careful attention to things that are yielding from adequate and unbiased data. It takes knowing the perceptions of reality differ from one person to another regardless. 

Another bit of reasoning to train the mind for a mind-state that reaches a level of "mushin." In martial arts reality is that set of immutable principles that cross over to all combatives and self-defense. The universal fundamental principles of yin-yang as in a microcosmic discipline of life called martial arts. Immutable and indisputable. 

It is therefore up to you as the martial artist to define and train for reality.

Mind-State or State of Mind

We struggle and persevere  through the physical training of basics, kata and kumite but often we fail to focus on the absolute principle that will drive all actions, including those of conflict, to the ultimate end - either success or failure in our strategies and tactics. Koichi Tohei sensei said, "the power of the mind is infinite, while brawn is limited." Westerners often leave the mind training to work itself out through the process of the physical but is this enough? Remember that brawn has its limitations while the mind has none. 

I find that in "The Book of Martial Power" by Steven J. Pearlman, where I derive my belief in the universal principles of martial systems, has the late chapter, sixty-five, on the mind is actually the most important of all principles and should not be left to its own in training and practice and of great importance in action or applications. 

When we train the mind we often think and focus on the mind as it drives the physical. We are limiting ourselves with this kind of thinking. In actuality the minds strength and fortitude must be applied to all aspects of the mind in conflict. Before we apply the physical martial system we must fully understand the full spectrum of what conflict entails to include what comes before the physical, what comes with the physical and what comes after the physical.

In order for us to "reach the mind of our adversary" we must use all available abilities of the mind to persuade our adversary to "end the pursuit of conflict." This does not mean first strike as in strike in the physical sense but first strike of the mind against the mind. This is when we use the mind training of before to achieve avoidance and/or deescalation! 

The ultimate technique of the martial artists is the ability to apply their mind to achieve defeat of the adversaries mind so that adversary loses the desire for conflict. Our strength of mind often when coupled with other mind-techniques can often cause hesitation and deescalation within the mind of the adversary, i.e. "ops, I don't really want to engage this guy ...." Taking it further on how you do the before the physical can cause a connection with the adversary whereby both actions, words, etc. result in a mutual deescalation and avoidance of the physical. 

In two short pages there is a lot of wisdom regarding the principle of "mind" that will enhance our mind-state and result in a strong principle of "mind" that brings martial systems to a greater depth and breadth and not just the physical. This should be an ongoing aspect that is yin-yang, i.e. mind-physical, to achieve totality of martial practice. 

Unity of mind and body.

The "Shifting Nature" of Martial Systems

Martial Arts are of a shifting nature. This seems the core reason traditional martial arts practice is a boredom killer. Even in those early days my systems, Isshinryu, creator was constantly shifting how he practiced his karate. It seems to be the nature of how one pursues the study of martial arts.

All to often we find, in the West, a pension to remain steadfast in specific practices, i.e. always doing the same fundamental technique the exact same way as supposedly taught by the founder and creator of said system. But is this the true nature of martial arts or any combative discipline? I submit that the answer is no.

If we look at how the older guys, the masters who created the systems to begin with, practiced, trained and taught their systems we see a constant flux in what was taught. In a true martial arts training system there is not standardized method of teaching any group of persons. That type of training was inherited by the military who brought it home to the West and by the influences of the school systems who had to deal with large numbers of students removing the one-on-one method of training and teaching. 

After all, when our military brethren trained in the fifties and sixties they were greatly influenced by the Japanese/Okinawan need to implement martial arts, i.e. karate, into the school systems circa early 1900's. Since that was the primary exposure to the masses of a watered down system of karate, etc. for the youth it took hold and had strong influences on how it was taught to gaijin or foreigners. 

You have to ask yourself, did those masters truly pass on the system to the gaijin or was it a means, a strong need, to gain acceptance to the occupiers who had lots of money to pass around and with the after effects of the war meant food on the table and economic stability. After all, my system's creator became a wealthy man with the contracts he obtained with American servicemen assistance to the special services system. This is not a disparaging remark but rather a life requirement - you want to eat and feed your family you do what is necessary to achieve that goal.

Is this possibly how we lost the shifting nature of martial arts. Take a read at the Mokuren dojo, i.e. "Hang on and be Dragged to Death!" He provides some interesting thoughts on the process that is the normal nature of martial arts and is the inspiration for my thoughts here today. 

I find it beneficial when you consider the chaotic shifting nature of combatives or self-defense. If that teaching model seems to shift and flux to a seemingly chaotic teaching method when our minds struggle toward some semblance of stability we should then look underneath that shifting and we just might find that what does not shift are the universal fundamental principles of martial systems leading the whole system. The way some technique is done may shift according to new information, the new times, the new requirements toward defense and the new perceptions of the sensei and his or her disciples. 

The world shifts and changes constantly, that is the nature and the basis for the yin-yang principal - the core universal principal of all life the permeates every thing done in nature and is seen in our microcosmic world of martial systems. 

When someone shifts according to the nature and present moment it becomes an improvement and also becomes a frustration to the student trying to grasp the new just when they feel they are starting to understand the old. Again, take a look and the underlying universal fundamental principles of martial systems involved and you may find that both the old and new are based on the same, exact and unchanging set of principles. 

Accept the true nature of all martial systems, the shifting nature  of the art while embracing the true nature that lies beneath all the flux and changes. The same exacting universal fundamental principles of martial systems - of life - that is the systems true and standard teaching of any and all systems. 

Forum Retired

I was a member of a pretty good Isshinryu forum, i.e. "Talk Isshin-Ryu Forum," but it will retire from the Internet end of October 2013. What I enjoyed most about this forum is it never stooped to a flame forum where negativity was the word of the day. It remained positive and informative, when it was in forum mode, i.e. discussions, questions, answers, idea's and theories were flowing. 

It has since become dormant, not discussions, no questions, no answers, no idea's floated and no theories presented for discussions, etc. A forum is a model that requires exchange to flourish or it will die on the vine. Although a good forum it has fallen in disuse so the webmaster is going to retire the site as mentioned.

It appears that many of the more successful forums, such as this one was, along with blogging, etc. has moved to the social networks such as FaceBook. FB started out as a more personal type social media forum and now encompasses many more business like ventures as well. I have seen many move over to that model, i.e. at least a blogger and FB environment for promoting martial arts and other disciplines. 

My FB presence is "Okinawan Isshinryu." Not much there to date but I suspect if I wish to keep providing my ideas, theories and postings it will need to be available of the blogger, by itself, may lose its traffic. Not yet, but it is a possibility. 

Anyway,  I wanted to say thanks publicly to all those who joined the "Talk Isshin-Ryu Forum" with special thanks to Ray Read, the owner and webmaster, for the years of enjoyment I experienced while it flourished. It was created on a Sunday, June 05, 2011 and I joined it September 02, 1011 and we enjoyed many visitors and have fifty-seven regular members. You should feel proud of your efforts Ray and please accept my sincerest thanks for the forum and my appreciation for your work. 

Good bye Talk Isshin-Ryu Forum!

Principle Challenge

How do we challenge our knowledge of principles in martial systems? We try to understand what principles are involved in a successful reality based drill. We do what some call an after action report or analysis of the practice session. When we do so we try to identify the principles involved and this gives us a sense of how they all work together as one while identifying principles we may not be aware of. 

If the universal fundamental principles of martial systems are the true foundation of all fighting systems then understanding how they work and what works best to together will help us become more proficient. There are so many principles involved that this type of effort helps to take the individual principles and match them in conjunction with other principles to make our actions, thus techniques and combinations, etc., align with principles to make us the best we can be in applications - when avoidance and deescalation miss the boat. 

Example, when we examine our training drills, etc. we discover how our rhythm vs. an adversaries rhythm work and that timing, another principle, works with rhythm, i.e. like the yin-yang principal of reciprocity - another principle. Then we begin to see how that equates to disrupt an adversaries timing, positioning (another principal), and angling (another principal).

How many of the principles can you find and apply to any given tactic and strategy let alone individual techniques, combinations, etc.? The idea is to bring such things to the forefront of the body-mind for training and practice. To gain breadth and depth to that practice and training. To analyze why things work and don't work and then practice, practice, practice and then practice some more till you get all of it encoded properly. I lieu of collecting a gaggle of techniques for self-defense focus on making sure you are working with all the appropriate principles regardless of technique/techniques (also a principle). 

Then again, how many martial artists analyze their training for proper application of principles rather than techniques? Principles drive technique toward applicability and effectiveness, etc.

Kaso Dojo [仮想道場]

The characters/ideograms mean "virtual training hall." The first two characters mean "imagination; supposition; virtual; potential (enemy)." The first character means, "sham; temporary; interim; assumed (name); informal," the second character means, "concept; think; idea; thought." The second two characters mean "dojo (hall used for martial arts training)." The first character means, "road-way; street; district; journey; course; moral; teachings," the second character means, "location; place." 

Kaso dojo or the virtual dojo is a modern concept where one learns a martial art vis electronic means, i.e. the Internet and a personal computer along with other materials such as books, video's, youtube clips, emails, etc. 

In my humble opinion, although the idea and concept is modern and follows the path of many educational institutes including Universities this is not possible with a mostly physical endeavor like karate, etc. where one must rely on their system, style or art for self-defense. It is also not conducive to the sport oriented martial arts either. Would you go into the cage with only virtual learning in your pocket? 

There are far to many aspects and contexts within martial systems that require a hands-on approach. Many things are learned through touch, tactile sensitivities, and can not be learned any other way. 

Virtual learning on an academic model, i.e. history and information about the more esoteric teachings, can be learned this way but karate, aikido, kendo, judo, etc. cannot be properly taught and learned via this method. As to usefulness as a resource to martial artists it, like books, videos and other articles, etc., it can be invaluable to the professional for references, etc. 

Even a very experienced martial artists can not adequately learn the nuances of a system that is outside their core system of practice and training. It also requires one of greater experience in a core system before they can benefit from this type of training and even then must attend, in person for hands on adjustments, a dojo proper and a sensei proper. 

I humbly submit that this type of training without many caveats is just another McDojo effort to get your money. I regret having to say this as there are some excellent practitioners who have jumped on this wagon to ride the gravy train to more income. 

I believe many of those who use this venue to teach will argue the point vehemently but I have yet to run into anyone who has trained as a novice by this method to have actually learned a martial art - just some dancing around type stuff with no substance. Yet, I will admit that for someone with exceptional talent is MIGHT be possible but my doubts are still present and screaming to me, "No way!"

Video courtesy of Marc MacYoung's FaceBook Wall

http://www.youtube.com/watch?v=s4nQ_mFJV4I&feature=player_embedded#t=2109

Principles

Found this on the Internet, thought it was interesting.

Click image to enlarge.

Snap Punches

In recent postings the statement "There are no snap punches in Isshinryu" rose its ugly head whereby I felt the need to step in and speak up. I practice the Isshinryu system and I was taught to use a snap punch for various techniques. I was also taught how to use a thrust punch as well as form the fist in a variety of forms depending on the technique. I use the thumb on top form for a lot of my Isshinryu but I don't restrict it to just what someone believes is strictly Isshinryu or strictly NOT Isshinryu.

First, when anyone speaks up and makes a blanket statement such as "there are no snap punches in Isshinryu" or anything else similar I take a quick double take. Maybe as originally taught to some early pioneers Tatsuo-san didn't teach snap punching. Then again, Tatsuo-san vacillated between the vertical punch and the twist punch for years which means some Isshinryu practitioners use the vertical fist and some the twist punch and some both but that does not mean they are or are not Isshinryu. 

There is at least one or two first-generation (another topic of heated discussion as to what this means ;-) students of Tatsuo-san who were taught snap punching can speak up and say that this is what Tatsuo-san taught them and you know what .... I believe both sides of this discussion. I believe depending on the time of study that one may or may not have received the same instruction from Tatsuo-san and his leading assistant instructors be they Shinsho, his second son, or those Marines who ended up doing most of the teaching for Tatsuo-san. 

The snap punch has it uses much like the hard-to-soft/soft-to-hard maxim. If you take your karate, or Isshinryu, out of the closet and into the light, i.e. beyond the basics, you will find that depending on the moment, the situation and the applications your punching, kicking, elbowing, etc. will differ from some strict cult like rule saying you can't change the original Isshinryu that Tatuso-san taught. 

Take the vertical punch, depending to the size of opponents and the targeting not to leave out positioning, etc. it can be effective and it can be ineffective. As a basic teaching form for novices it helps explain many of the principles involved in applying speed, power and force when punching/striking but once you leave that arena all bets are off in the fight for defense on the streets. If you remain cultishly stuck in using the vertical fist because it was taught that way you just might get your assed handed to you by your adversary. 

To remain true to a traditional form of karate is fine as to the more esoteric meaning of practice but to keep it practical and relevant to modern day defense you have to have the flexibility to change according to the moment and that means chaos in reality training, etc. 

Then, if you are in karate, Isshinryu, for the more sportive aspects then the snap punch will work just fine to get that point to win that trophy but it also has its use in the fight. 

Then you have to consider its usage for the type of defense. Take the differences in violence in either social or asocial situations. You have to work this stuff out to see if anything is effective in either or both types when avoidance and deescalation fail to get the job done. 

Finally, analyze the snap punch in its various applications according the the universal fundamental principles of martial systems. If it does work and it fits within the realm of principle application, effective principle application, then it works. 

I also tell folks who are told, "it ain't in Isshinryu," that if this is true then all those bunkai developed over the years by luminaries like Harrell Sensei are not Isshinryu either. Depending on when you trained with Tatsuo-san then the vertical fist is NOT Isshinryu either. 

Practice and use the snap punch if it works for you and if it does and you practice it within the realm of Isshinryu karate, then it is Isshinryu karate. 

Note: one such technique is to strike the neck at about the carotid artery area where a snap punch with controlled power works vs. a hard blow that could kill. Notice that this technique regardless of the strike used is dangerous and could lead to death of the adversary. Remember that fighting is illegal and causing death without justification in self-defense is illegal but you get the drift, right?

Addendum dtd September 10th, 2013: Think of the snap punch vs. the thrust punch, i.e. dead energy vs. live energy from universal fundamental principles of martial systems. Dead energy is more a push or thrusting energy while live energy is manifested in a punch like the snap punch. When we snap a punch we conduct wave energy, focusing an instant moment, sharp, of live energy against the target. By snapping we focus most of the force in that small contact point so that point will bear the full force of the punch, i.e. the rooting of the body, the body mass movement, the sequential locking process with alignment and posture, up to the wave energy conducted into that one small point or target causing damage. Often the snap punch is supplemented with dead energy due to variations in applied principles but the idea is to do damage while not moving the adversaries body and with full dead energy we penetrate and move the mass of the body with the mass of our bodies along with other principles and variables to do damage. In other words, both have value and are used according to the situation, technique and targeting, etc.

I quote, "We must snap the full weight of our bodies in all techniques and yet remain in enough control of that energy to apply it appropriately given the technique and its context." - Steve J. Pearlman, The Book of Martial Power, chapter 54, page 212.

Applying the Universal Principles

First, when I write universal principles I refer to the fundamental principles of martial systems as per the book "The Book of Martial Power" written by Steven J. Pearlman. 

Second, this series will be on simple ways to start incorporating said UP's into your practice. 

Third, here we go .....

I would recommend you begin back at the beginning. Start off with your stances, i.e. the stance or kamae with transitions, etc. Since a lot of the physiokinetic aspects of UP's revolve around rooting and sequential locking and unlocking, etc., this seems logical.

Lets take a simple movement or transitional movement used in Isshinryu, i.e. the crescent step. Mikaduki or crescent moon step is used in the Isshinryu system but seldom do they explain the step as it pertains to the UP's. 

In the UP's we encounter the principle "Angling." Angling must be subtle and appropriate with the three angles being 22.5, 45 and 90 degrees. The most advantageous and the fastest in many situations is the 22.5 degree angle. This angle stands as the eminent position for entering into techniques. It changes our position just enough to avoid an attack while allowing us access to our adversary. For a greater description read the book, chapter 50.

In the crescent moon step, the movement shifts the body to the right or left dependent on the leg being moved. This causes a shift of the upper body in the same direction and that movement, at the minimum moves is into or very close to the 22.5 degree position. When the leg moves forward that moves the entire body forward creating a shift of body weight forward, i.e. achieving power. Then the leg moves forward and shifts down and out to complete the crescent moon step creating a drop step motion also contributing to the power of the body mass moving forward. It also shifts the body down and into the center line area of an adversary. If you shift your direction slightly at the apex of the crescent moon step you maintain your center toward their now off center centerline, i.e. area's of efficient effect if attacked, etc. 

It takes the opponents center line off and away from yours while you maintain your advantage and then you can achieve maximum damage to stop the fight. This simple stepping motion helps achieve the angling to an advantageous position while moving the adversary out of its position to one of disadvantage. 

"Angling, not only concerns how we orient ourselves toward our adversary but also how we orient the adversary toward us." Steven J. Pearlmen on Angling. When performing the crescent moon step in kata you can then determine how this movement creates an angle that is advantageous while allowing you to be protected from the adversaries angle as adjusted to your position. 

This simplistic explanation will give you idea's on how you might incorporate the UP's into your practice starting with stances. It must be remembered that although it helps to differentiate between each principle, in the end it is a matter of holistic application of all principles to achieve maximum application and efficiency that equates to speed and power, etc. Isn't that the ultimate goal of martial arts for self-defense?

Bibliography:

Pearlman, Steven J. "The Book of Martial Power." Overlook Press. N.Y. 2006.

Just Sayin .....

Was reading something when the subject of tae kwon do with its high kicks came up. The quote was, "Lifting your leg like a dog at a hydrant was just begging to get beat. Begging to get tipped over and kicked into unconsciousness." 

Now, this quote was in context with a confrontation on the street with two guys wearing soft shoes who planned on providing a beat down, as a lesson to leave the area, to a single person. All three were approximately the same size and weight, i.e. the lone person outweighed them by only five or ten pounds. The sole protagonist was 240, over six feet tall and was wearing solid boots.

You have to just get into thinking about such things when it comes to using your martial arts in the street, don't you think?

Respect without Respect

How can you respect someone while lacking respect for someone? You can. Liken this to having respect for the knowledge of a person while lacking respect for the character of that person. I recently posted on a person for whom I lost a great deal of respect but at the same time I have respect for what that person has achieved in the narrow view of traditional martial art Isshinryu of Okinawa. 

I wanted to clarify what I meant because I still go to this persons postings on the Internet to data-dive for information of interest regarding Isshinryu but at the same time I have lost a good deal of respect because of certain traits that have lead to what I perceive as outside the more esoteric gifts the practice tend to lead us to if we study the full spectrum of said martial system. 

Who is to say that what I perceive as to the more esoteric learnings of a martial system are "the ones" we should follow. I am not sure yet I feel that at least at its core the values I use in this meaning are parallel to those others who practice along the same lines. 

I use what I call "the code (American Bushido) as a kind of guide for this subject. I attempt wholeheartedly to live, breath and act accordingly and I rely heavily on my actions and deeds to convey this over simply regurgitating the code. Any code that a person follows as a philosophical guide to the way of life must be passed on through actions and deeds there by creating a foundation where actions and deeds convey the right messages. 

Much like the Samurai of Ancient Japan who had their code of conduct, bushi-do, we also must have our own code to use as a guide in our lives and especially in the practice of the martial arts.

What I propose is to provide a set of guidelines (specifics should be addressed in procedures and practices of an association) to bring back the art of civility not only in society but in the community of martial artists.

This is not a code to dictate how one will act, it is not going to provide rules to follow or recriminations if you do not. I would base the code on "Giri" or "That which is hardest to bear". This code of conduct is to be provided so the individual can decide whether to follow them or not (Giri). It is a personal decision and choice much like the one we all made when we began our practice.

If it is not then it should be well known that the core of any activity be it work or an art form requires that one act in a manner that is accepted by society as a whole with the well being of that society as a primary concern. All to often that precept is lost in the pursuit of the ego or the self. I propose through these codes to provide a venue to those who choose to take this path so they may return to the core of any civil society, that of civility and kindness.

Let this be a code that as a fundamental precept of the fighting arts, creates a good, successful, and serene life, to instill a quality of life unparallel anywhere. Let this guide you in creating a healthy effective way to a better quality of life.

Only we as a person of bushi can measure the success we have in life by the way we treat one another every day. This code of conduct is a means of guiding us on this truly noble endeavor. The code is based on respect, restraint, and responsibility toward society and the community (of fighting artists).

Let us forge and polish our souls and express it through our every word and action. Let it reflect our true identity and that of the community of which we are members; for with out we would have chaos.

We have a choice about how we behave! (The following will have reference to the martial art community yet upon removal you will find that it applies to everyone and everything)

The Code:

Code One: Never strike first. Assume courtesy and respect with appropriate kindness in all your personal encounters. No actions taken are with out consequences for others. Anticipate what those consequences will be and act accordingly. How we choose to respond dictates the outcome.

Code Two: Develop proper attitude in you daily life. Look inside yourself for ways to cope successfully with life's difficulties with out ignoring the outside world. Remain positive in every thought and with every deed.

Code Three: Pay Attention! When ever you encounter another you must "to attend to" or pay attention. Remain alert to the person, environment, and be diligent in attending to the appropriate changes necessary to create a positive outcome to the encounter. To pay attention is to demonstrate your expression to the other as a worthy person. Your acknowledgement of the person validates them and shows your desire to treat them as equals and establish them as worthwhile individuals.

Code Four: Keep vigilant in your encounters, actions, and/or deeds when with others to validate their existence, their importance in society, and their personal feelings.

Code Five: Always think the very best of others. Assume the best and act accordingly with out losing sight of positive awareness in case of a sudden change. Approach every encounter with others as if they are good, honest, and sensitive.

Code Six: Possibly one of the most important rules you can assume in life is to "Listen". Listening or lack thereof is the most common reason for conflict. Listen to the words and feelings; focus on the person communicating; let silence be your primary means of action; let go of your past experiences and be in the present moment; disregard all thoughts of the future and be in the present moment; concentrate on just listening before doing anything else; establish eye contact; let you body reflect the positive; let your voice, tone, and response be on the others comments, actions, body language, intent, and so on; don't rush to agree or disagree; simply show understanding.

Code Seven: Speak kindly and never speak ill of others. Be the person others speak of as the one who never uttered an unkind word. Let that be your legacy. Always keep in your mind that you are speaking/interacting with a living, breathing, vulnerable human beings; always remember the power of words. Remember:

* When we speak to anyone in a derogatory manner we hurt.

* It is a coward who resorts to the use of words or deeds to attack another.

* How we speak to others reflects on ourselves.

* If we are present when ill words are spoken we can leave, remain silent, say something positive, or openly communicate to the attacker as to what they are doing.

Code Eight : A fundamental rule of society; one that is relevant and important when ever one comes into contact with another; decent behavior is when we care enough not to make problems, ours or theirs, into either our or their problem. The way we treat others is always a reflection of our own self-worth. Respect is a corner stone of any one persons contact with another. Assume they deserve it and then give it whole heartily.

Code Nine : Care for others as if they were a guest in your home. Be hospitable to every one you meet or connect with even if only for the moment. Get to know others by listening and when you talk to them talk from the heart. Always be considerate of others, no excuses.

Code Ten: Refrain for taking action or speaking with out thinking twice. How you communicate can result in either a peaceful resolution or a combative one which can turn quickly into a physical altercation. Self-restraint means we ignore the ego and stay in the current moment with complete respect and regard for the opinions of others regardless of our assessments. The goal is to have an amicable meeting of the minds when two connect in today's society. Civility or lack thereof are major causes of anger, fear, and conflict.

Code Eleven: Don't try to shift responsibility or blame to others. Take complete responsibility for all of your actions be they verbal or physical. Your attitude and how you express it can be either acceptable to all or not. When not, then you have conflict. Conflict does not benefit anyone.

Code Twelve : Develop the courage necessary to be brave. Bravery and courage does not mean jumping into any confrontation with the desire to win at all costs. It takes one who has courage to avoid conflicts, to find alternatives to doing battle. To create relationships that end in proper balance for all concerned is the epitome of bravery and courage. Anyone can take up arms and do battle yet only the very bravest; those with the most courage; are able to overcome the ego within and to achieve peace and tranquility within and in society.

Code Thirteen: Create good will among those who you come in contact by providing the type of influence that creates camaraderie; a societal connection of benefit for all. Be a benevolent guide to your fellow man; influence them to influence themselves; become someone who creates a desire in others to become a better person and a complete part of the society in which we all live.

Code Fourteen: Conduct yourself with the highest morality and personal values necessary to influence others to follow the path of civility; kindness to others. To provide others with good example of morals, proper conduct, and the type of courtesy that leaves a favorable impression is a great achievement.

Code Fifteen: To conduct one's life with ideals of both truth and honesty is the highest achievement of a bushi warrior or a solid citizen of society.

Code Sixteen: Loyalty to self, loyalty to the group, loyalty to society is a hallmark of a true citizen who contributes to the betterment of society. This is not blind but with a true heart in creating a bond among each of us that transcends the ego and creates a feeling of belonging and benefits all.

Code Seventeen: Make it your goal to achieve within yourself humility, respect, righteousness, trust, loyalty, will, endurance, perseverance, patience, and courage as your standards in living. At least make a commitment to "Try" every day for your entire life.

Code Eighteen: Make it a personal goal to look within yourself with truth and honesty with the outcome of acknowledgement as to your own foibles; to make it your life's measure to achieve dominance over such foibles; to never allow them to lead you astray from the noble path you have chosen; to never allow them to create disharmony among others; make this a most important trait of your personality and try to achieve the goals of the code daily, moment by moment. Make this your presence as a personal present to yourself.

Code Nineteen: Remember tolerance at all costs. Lack of tolerance is unfair to others and opens the door to discontent, anger, and conflict. Put yourself in anothers position as if what you say or do effects you and act/adjust accordingly. To remember that everyone is a person; a human being; vulnerable; sensitive and no different than ourselves before you speak or act is important; do it.

Code Twenty : Keep your balance. Study, train, and practice to achieve balance or In-yo (Yin-yang). Create the one by achieving balance. The ability to achieve balance is a cornerstone of a serene life. Balance in mind and body. To achieve emotional balance leads to life's balance and allows us to follow the way through our code reflecting on others, on society, for all our benefit.

The goal of the code is not to dictate to others our own personal perspective of what is acceptable or not to an individual or society. It is a personal code for the individual thus is provided in as a generic form as possible to fit everyone. It is a simple guide that assists others in creating a personal life to live that is conducive to creating a society that is humble and serene.

Remember "Giri" or that which is hardest to bear. It is a personal obligation that no one can require of you but you yourself. If you don't feel it then you don't have it. No one will take you to task for not assuming the obligation. No one will come down on you. You must decide for yourself that this is the path you desire most and then stick to it under all circumstances, to the end of this life. Giri, assume it or not. Your choice, choose wisely.