WORD PLAY: Hinkaku is about Character

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Hinkaku [品格] the characters/ideograms translated to, “Dignity; quality of character.” The first character translates to, “Refinement; goods; dignity; article,” the second character translates to, “status; rank; capacity; character.” 

This is just an introduction to a term one can use in teaching about a subject that is often taken for granted, the character of the practitioner along with the character of those in the dojo, i.e., sensei, senpai, and so on. What is martial character? 

First, character is those mental, moral and psychological qualities distinctive to an individual often thought of as a person of certain qualities such as, “reputation; originality; strength, not just physical/muscular; a person who is interesting or amusing as an individual, i.e., one of personality, good nature, moderate disposition and temperment; one who has traits that are models for a social entity, who have spirit and who relate emotionally in mature way with others and so on.” 

When one thinks of a person of character they also lean heavily toward a person with personality. This is a person of character who has a combination of characteristics or qualities that form that distinctive character. This directly connects with mutual benefit the same defining terms or synonyms given in the last paragraph describing character. 

In martial disciplines along with karate it is about one’s attitude and the control of one’s mind, body, and spirit. It can be described as Mr. Lowry describes, “The karateka with hinkaku maintains his concentration and continues to be aware of his opponent until the final bow. He keeps his body relaxed but on-guard, before and during the situation, encounter and threat.”

In short, one of hinkaku is one with exemplary, enlightened and of harmonious personality and character who embraces those characteristics best used to describe the ancient honor of budo or martial disciplines. It can be best experienced by the knowing that the person of hinkaku is one with no disparaging remarks or beliefs that follow behind those of lessor character and personality. 

One of the most used descriptive forms to convey the meaning of one with hinkaku is the eight precepts of bushido. 

• 義 - Gi - Rectitude (Right Decisions)
• 勇 - Yu - Courage
• 仁 - Jin - Benevolence
• 礼 - Rei - Respect
• 誠 - Makoto - Honesty
• 名誉 - Meiyo - Honor
• 尽忠 - Chugi - Loyalty

I have my own, after sixty plus years of life and forty plus years of dedication to martial disciplines, especially Okinawan karate, I have come up with my own list of hinkaku criteria. 

My Personal Code

Code One: Never strike first. Assume courtesy and respect with appropriate kindness in all your personal encounters. No actions taken are without consequences for others. Anticipate what those consequences will be and act accordingly. How we choose to respond dictates the outcome. 

Make "avoidance" your primary  defensive act.

Code Two: Develop proper attitude in you daily life. Look inside yourself for ways to cope successfully with life's difficulties without ignoring the outside world. Remain positive in every thought and with every deed. 

Think "Mindfulness Awareness."

Code Three: Pay Attention [active awareness]! Whenever 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 [mindful awareness] 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 without 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; actively 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, be mindful; 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 - always - 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 being; 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 whenever 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 without 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 goodwill 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 another's 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 from 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.

Bibliography (Click the link)

Age Forty-Two

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In a recent article written by a leading proponent of the traditional Koryu practices, Dave Lowry, speaks to the age where one transitions from one stage to another - a point of a certain type of maturity. Age forty-two or the forties is what I refer to as the fall-years of life slowly encroaching on those winter years, age sixty and beyond.

Since Mr. Lowry wrote from a position of expertise far beyond mine I won’t write extensively about it here and will provide you the reference at the end just under the link for my Bibliography.

Reaching forty-two is the maturation point, especially in budo, where one should have started the transition from the physical technique based level. Your techniques are polished to a bright sheen much like the tempered blade of the ancient katana. Your aim is more in line with perfection rather than other lessor aspects where physiokinetics along with theory and philosophy shift levels of connectivity as to importance. It is about those areas that relate to maturity and insight. 

It is also believed that one who begins and is authorized to teach a system is given license to do so because, normally, that age is one of, hopefully, achieved maturity along with philosophy and enlightened insight that will allow a more cerebral study of budo. 

“It is for this reason that many of the classical koryu, or martial arts of the feudal period, have rules that require a practitioner to have reached 42 before a license of full mastery—sometimes called menkyo kaiden—is granted. This may be shocking to all the 20- and 30-year-olds out there who consider themselves masters. Many young people who seriously believe they are advanced masters do not understand the complexities of real budo. A serious martial way is composed of far more than simple technique. One might learn all the methods and kata of a style and still be considered a beginner. It is not until the mental and spiritual elements of the particular art are added that we can consider true growth to have been initiated.” - Dave Lowry, The Milestone of Turning 42

In a nutshell, the mental development of our species doesn’t truly reach a crescendo until it has endured both time and experiences in the dojo, in life and in the contest of conflicts and violence, etc. Insights necessary to perfect and “Master” the way and jutsu of a system don’t begin until they reached, lived and experienced life at about forty years. 

It is also of note to understand that in our effort to teach, learn, study and apply the traditions of a martial art and karate is to reach back in time and do the same with its heritage and history. In short, “The age requirement for certain teaching licenses in the martial arts of old Japan was not a random decision on the part of the masters of the various schools.” It was derived through experiences compiled through several generations of those who lived long enough, like Musashi, to pass along that understanding and enlightenment. 

Here is where I diverge from thoughts of master to thoughts of qualifying to teach. In past articles I often express a need for one to achieve a level of san-dan in karate before teaching, especially alone. With this information I can add with confidence that regardless of grade or rank, as to belts, one must also reach a certain level of maturity, etc., as explained in this article. One must reach that age and maturity level through understanding and especially experience in order to understand the subtleties of the art, a person is not ready till at least the age of 40 to 42, because to be a teacher you have to live life to that stage, the fall years. Now, the real killer, the age of forty-two assumes, rightly so, that one began the path in budo at about the age of five. It also requires more than three sessions per week at two hours per session to reach this maturity in martial arts and karate. 

Mr. Lowry ends his article thus, “We ought to recognize, as they did, that certain components of our training simply can’t be rushed. We need the patience to wait and anticipate the stages of training that are sure to follow if we pursue the way correctly. We should never expect a shortcut and always strive for maturity as a real budoka.”

In truth, patience is not a forte in the West. Our technical revolution has created a instant gratification need in our youth and that does not foster patience and an effort to take the time and go the distance to achieve the kind of maturity that masters a martial discipline let alone life. 

To my mind, I am just coming into my own as a teacher at the age of sixty-three and I admit that my early years of teaching were way too soon and to those who may have missed out because of my impatience, I apologize wholeheartedly. 

I have practiced, trained and studied karate and martial arts for about forty years with more hours and more dedication than most, i.e., more than two hours a session, more than three times a week and a lot more outside dedicated effort in life itself although not to the levels our ancestors in martial practices dedicated. 

Not only shall one need to reach a level, minimum, of san-dan but a maturity level, minimum, of forty years of age as well assuming they are dedicated to continuous effort daily and so on to reach the levels where there efforts will benefit those who would follow in their footsteps. 

 Bibliography (Click the link)

Lowry, Dave. “The Best of Dave Lowry.” Black Belt Magazine ‘the karate way’ column 

OPINION PIECE: What exactly is a Grand Master ...

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Well, mastery is a most awesome goal in the study and practice of martial arts and karate and that is a given but where I lean toward hesitancy is using master and grand master as titles to recognize a most fallible human being. When one has mastered something, become an extraordinary expert in some discipline, then I ask the question, have they mastered the system? 

What is mastery? In a literal translation of the word we are told that mastery is a comprehensive knowledge or skill in a subject or accomplishment. Master is about control or superiority over someone or something. It is also said that mastery is the action or process of mastering a subject or accomplishment. 

When we remove one letter from the word we get, “Master.” 

• A master is a person who has people working for him, especially servants or slaves. 
• A master is a person who is a skilled practitioner of a particular art or activity.
• A master is a person having or showing very great skill or proficiency.
• A master is one who has acquired complete knowledge or skill in an accomplishment, technique, or art. 
• A master is one who has the ability to gain control of; overcome. 

Now add on the first word, Grand, and we get.

• A grand person is one who is magnificent and imposing in appearance, size, or style. 
• A grand person denoted the most important item of its kind. 
• A grand is a thousand dollars or pounds - money.
• A grand is a grand piano. 

Now, lets try to add the two and see what comes up, “Grand Master.”

• A Grandmaster is a a chess player of the highest class, especially one who has won an international tournament.
• A Grandmaster is the head of an order of chivalry or of Freemasons.
• A Grandmaster is the head of a military order of knighthood, a lodge, fraternal order, or the like.
• Also, grandmaster. ( lowercase) a person at the highest level of ability or achievement in any field.
• Lastly, there is a definition of a Japanese grandmaster (lowercase) in martial arts. “Grandmaster (or Grand Master) and Master are titles used to describe or address some senior or experienced martial artists. Typically these titles are honorific in nature, meaning that they do not confer rank, but rather distinguish the individual as very highly revered in their school, system, or style.” 

Another title that is used and connected to this articles subject is, “Soke.” (Quoted from Koryu.com)

• If Internet websites can be believed, in the English-speaking world the Japanese word soke has become a title for individuals who claim to be "great grandmasters" or "founders" of martial arts.
• Surprisingly, however, the term is not explained in recent English-language dictionaries of martial arts directed toward general readers, nor in the more authoritative books about Japanese martial culture.
• Apparently this very obscurity provides commercial advantage when it is invoked in a competitive marketplace crowded with instructors who promote themselves not just as high-ranking black belts, but as masters or even grandmasters.
• This English-language usage stands in stark contrast to the connotations of the word soke in Japan where, if it is used at all, it strongly implies loyalty to existing schools, deference to ancestral authority, and conservative adherence to traditional forms.
• Despite what many seem to believe in the West, as a Japanese word soke has never meant "founder," nor does it mean "grandmaster."

My intent here is to convey the convolution of title used indiscriminately throughout the American or Western martial arts and karate communities. You can read more about such things here: Soke: Historical Incarnations of a Title and its Entitlements by William M. Bodiford

In general, my perception and interpretation, grandmaster itself as a title would mean that a person who has attained the highest level of ability OR achievement in any field, in this case martial arts and/or karate, who is skilled in the art and way and who has accumulated or acquired a complete knowledge, understanding, and skill in the art or way or jutsu of martial arts and karate. In essence it is about one who has demonstrated through actions and deeds the ability to gain control of themselves and have overcome those internal obstacles of the ego to be in the moment and of the way of martial arts in theory, as a philosophy and toward the physical, mental and spirit of that discipline in every facet of life in and out of the dojo. 

Now, with all the masters, grandmasters (lowercase for a reason guys), soke’s and other such trappings created out of original historical context by the West has seldom, truly and honestly been accomplished. Having a high rank is not indicative of mastery although is often a symbol of years of practice, a solid understanding and the ability to adequately relay such expertise to others in teachings. 

When I looked up Soke [宗家] I found one translation that gave it the English, “Head of family; originator.” First character translated to, “Religion; sect; denomination; main point; origin; essence,” and the second character translates to, “house; home; family; professional; expert; performer.” Here is an interesting point tho, when the characters are translated elsewhere not one translation says anything about its use in martial arts or karate circles except sites in the West that run a dojo, a business. 

Then there is its usage, historically speaking, some titles are honorary and awarded in recognition of services, expertise, understanding and ability in a discipline. They are not meant to be titles used indiscriminately in a more egoistic self-soothing and self-serving way. In one view, to use such titles in this way simply states that the one holding said title is not worthy of that title of honorary recognition. But, then again, our way in the West is about self-esteem, self-soothing and the gratifications we can get wherever and whenever we can to … self-sooth and give ourselves the belief we have self-esteem. 

Now, this is presumptuous of me and many will say that because I don’t have such recognitions and connections that I am just whining about what others have achieved. It is not true because the research I have done, more than most in the communities without some form of dissonance involved, comes from those who have spent decades studying and coming to understand the more historical facts of martial arts and karate. Koryu, is one form of traditional martial arts or jutsu.

• Shihan [師範] is translated to mean, “Instructor; (fending) teacher; model.” 
• Hanshi [範士] is translated to mean, “Fencing master of the top rank.”
• Kyoushi or Kyoshi [教師] is translated to mean, “Teacher (classroom).”
• Renshi [錬士] is not even translated by one source but is translated on a Shinjinbukan web site as, “Refined, polished Samurai expert.” 
• Sensei [先生] is translated to mean, “Teacher; master; doctor; with names of teachers, etc., as an honorific.” 

Now, I am not Japanese and the year I spent on Okinawa is no qualification what so ever and just because I spent the last ten years studying various sources of note on Japan, Okinawa and China does not mean I am an expert but I do believe I am knowledgable, at least enough to pose theories and questions on the subject.

Here is my theory, by belief, on the titles. They are symbolic of certain things in general and toward expertise in martial arts and karate. In truth, as I perceive and distinguish the above translations those titles, including Sensei, may not be appropriate for martial arts and karate at all. 

• Shihan is just an instructor or teacher of the fencing martial arts. Not to say that by its usage in martial arts, general, and karate could bring about an addition to the translation but it is pretty clear that such a change has not been implemented in any of the translation sites, other than martial and karate sites, to be used in martial arts or karate.
• Hanshi is about fending and one who is a top ranked fencing expert. As with shihan above, if it were adopted and accepted by the masses for what is is used for today in martial arts and karate then the translations would reflect that change, right?
• Kyoushi/Kyoshi just means teacher, in a classroom, and I would accept the dojo as a classroom and therefore, along side sensei, would accept kyoshi and sensei as the same level, meaning teacher. 
• Renshi means polished samurai expert and no one, not one outside the Koryu circle or family rates to use or be honored by that title. As with the others, if accepted and used in this assumed meaning in martial arts it would be reflected in the translations, etc.
• Sensei, is a teacher and is accepted even in martial arts, karate and the dojo. So, sensei as it is used in the West is the only one in my view, perception and belief as valid usage in the martial arts and karate dojo. 

I am proud to have done the work, come to understand the martial karate way and Jutsu and to have accomplished a lot toward knowledge, understanding and belief along with pretty good applications, etc., and that is enough for me. I judge myself to myself for myself and except in general fundamental ways allow for others to influence my self-judgement of self. I can always, and do, compare what I do, say and teach with others where I do what I call, “Data Mining,” to remove the chaff from the wheat so my understanding, etc., is based on more factual historical aspects rather, mostly, than emotions and ego and pride. In that light, if I had or were honored by my peers with such titles and symbols I would hold that close and have pride that the group accepted me as is, not as they expect and that is enough where I would take such trappings of accolades and respect, put them away in my office desk and on rare occasions take them out to honor the others for their view of me and my capabilities but they would remain there for personal reasons and use and views. 

I would not allow those accolades, titles, etc., to be used in public or even in private or even on correspondence, etc. It would be inappropriate and lead too far toward egoistic pride filled self-esteem building self-soothing aspects not of my way. I would prefer to witness the absorption and use of my teachings on the dojo floor, that is the only true recognition because that application toward action and deed by those who follow my mentoring attempts speaks volumes above and beyond mere titles, ranks and other accolades. I have always felt that when one mimics and synthesizes what you say, do and how you act into their efforts and lives, when they synthesize that into their own ways … that is the highest recognition anyone, me especially, can achieve even in one lifetime. 

p.s. back to the grandmaster and other such titles, who actually qualifies and validates that level even as I describe it above? If it is the dojo members, how can they assess and qualify then award such a title since none of them are masters or grand masters. It is an honor when your membership, dojo mates, think highly of you and want you to be recognized but if they don’t hold the rank, they don’t have the accomplishments and have met the criteria (whomever does that too?) and have no real knowledge or experiences to set the standards then is it valid? Is it true? and is it reality? Hmmmm, a bit like me being a san-dan and then deciding my student should be a Yo (Yon) dan? Hmmmm … now that I have thoroughly pissed about everyone in the martial arts and karate communities off …

Bibliography (Click the link)

Pro’s and Con’s of Adrenal Rush

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Adrenaline, also known as epinephrine, is a stress hormone secreted by the adrenal glands on the kidneys. An adrenaline rush is a sudden increased secretion of adrenaline from the adrenal glands. The major role of adrenaline is to protect the body in stressful and life-threatening situations. Besides real physical threats, other situations that cause stress and anxiety can also cause an adrenaline rush. These situations may include chronic stress, anxiety, imagined situations, brain disorders, adrenal gland disorders, heart failure, kidney failure, and other problems.

When there is a threat to our body, the hypothalamus in the brain gives a signal to the adrenal glands to produce adrenaline. The adrenaline is produced by the adrenal glands, by transforming tyrosine into dopamine. Adrenal glands release adrenaline into the bloodstream.

It should be noted that adrenaline is useful and detrimental to the human body due to the same signs and symptoms given in the next section. In martial arts and karate self-defense as with most any discipline that deals with the stresses of conflict and violence these effects can both enhance the ability of the person as well as degrade the ability of the person effected.  The most common signs and symptoms of an adrenaline rush are:

• Faster heartbeat
• Palpitations
• Increased blood pressure
• Sweating
• Shortness of breath
• Headaches
• Pain in the chest
• Blurred vision
• Fatigue
• Difficulty concentrating and performing everyday life activities
• Increased sensitivity
• More strength
• Anxiety

1. The stress of regular adrenaline releases is bad for your overall health. 
2. It does stress the body. 
3. It stresses the heart, pressure rises as well as the pulse and blood flow. 
4. Chronic rises due to chronic stress can have huge affects to the cardiovascular system over time.
5. It is very important to know how to relax and avoid stressful situations that can later lead to an adrenaline rush.

How it works: “The hypothalamus in the brain signals to the adrenal glands that its time to produce adrenaline and other stress hormones. The adrenal glands produce adrenaline by transforming the amino acid tyrosine into dopamine. Oxygenation of dopamine yields noradrenaline, which is then converted into adrenaline. Adrenaline binds to receptors on the heart, arteries, pancreas, liver, muscles and fatty tissue. By binding to receptors on the heart and arteries, adrenaline increases heart rate and respiration, and by binding to receptors on the pancreas, liver, muscles and fatty tissue, it inhibits the production of insulin and stimulates the synthesis of sugar and fat, which the body can use as a fuel in fight-or-flight situations.”

There are many physical manifestations of the rush/dump but the more positive ones are as follows:

• You experience a noticeable increase in physical strength. This is nature providing you the means to physically handle life threatening situations. The funny part here is often you, in modern society, will experience the rush/dump due to things that are not life threatening but the feelings and effects are the same.
• You experience no pain. The feeling of pain is deadened during the crises. It returns well after the situation is over and the rush subsides so the body and mind return to some semblance of normalcy. 
• Your senses are heightened. There are explanations as to what happens to hearing and sight along with peripheral vision, etc. This post is not about identifying those, use your research abilities to become familiar with those. This is also another instinctual survival effect. Hint: Read Rory Miller’s books.
• Then there is the energy boost. We all have heard about huge increases in strength like the story of the woman in a vehicle accident lifting the car because she needs to get to a child trapped.

To counter the effects of the chemical rush of the adrenal system you begin with breathing, visualization, etc. can bring your mind and thus your body back from the brink of the rush so you can control and use it properly. You monitor your breathing and heart rate by feel. The first step is recognition. Once you recognize it you can act. Of course the best tactic and strategy is having the ability through your environmental and situational awareness recognize that you are entering into a high stress situation and begin working your breathing, etc. to lessen and compensate for the effects.

The training you can incorporate into your defense classes, i.e. martial arts, etc. is to create a highly realistic simulated scenario or scenarios that will induce the rush/dump. You want to trigger anger, fear, frustration and by that create a program that will allow you to achieve success in critical scenarios or situations.   

for more go to: Adrenaline Rush, Adrenaline Dump or Chemical Dump

“A single adrenaline burst that comes and goes very quickly is a good thing because it gives you energy and gets you ready to mobilize for immediate action, says Esther M. Sternberg, M.D., Director of the Integrative Neural Immune Program at the National Institute of Mental Health. Adrenaline created by an abrupt blast of stress sends a flood of oxygen-rich red blood cells through your body, boosts your immune system, and signals your brain to start releasing painkilling dopamine and endorphins.”

Bibliography:

Bibliography (Click the link)

Adrenaline Rushes Can Help Deal with Crises

Five Symptoms of the Rush

Adrenal?

Optimal Performance 

The Chemical Dump

The Chemical Dump  - more

Adrenal Conditioning

The Importance of Adrenal Stress

Budo (Martial and Karate) Spirit

Blog Article/Post Caveat (Read First Please: Click the Link)

“It has become ingrained in many people—karate practitioners and the general public alike—that karate is some kind of mystical art.” - Dave Lowry, Spirit: How Important Is It?

“Japanese karate teachers, at a loss to explain in English how much of karate actually works, have further clouded the issue. You have to have strong spirit, they tell their students. The implications behind this state- ment are varied and can be extremely misleading.” - Dave Lowry, Spirit: How Important Is It?

That begs the question, “What is meant by implying you have and create spirit?” What is it when they tell you to develop strong body, mind and SPIRIT, what is spirit in this sense? 

Spirit is:

• Attitude, proper attitude defines who you are, how you train and whether you will be a martial artists and karate-ka. Having the correct or proper attitude to accomplish anything including martial arts and karate. 
• Proper attitude includes a form of trust and an acceptance of the rules, requirements and needs of training and practice laid down in the dojo. It means having the willingness, a part of your attitude, to do things the way as required in the dojo, by Sensei and Senpai, with a sincere belief that you will eventually understand.
• Martial spirit can only manifest when are taught, understand and experience and apply principles, methodologies and force levels, etc. of martial and karate disciplines. In short, spirit achieves a state of attitude and mind-state that comes from appropriate, efficient, and proficiency in the and through the instruction, teachings and mentoring provided in the dojo.
• Finally, as quoted from Lowry Sensei’s article on the subject, “Foster a strong spirit in all aspects of your life, including your attitude about karate, and then make sure you have a teacher who is worthy of directing it.”

Now, it must be understood that what I mention in the bulleted items above are merely fundamental idea’s as to what and how to create, enhance and develop martial spirit but rest assured there are other factors that make up spirit so another addition would be the willingness, desire and ability to see, think and feel things out through analysis and synthesis so you create your own spirit along with your body and mind. 

Bibliography (Click the link)

The Critical Stage of Karate

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“The period immediately following a karate practitioner’s promotion into the ranks of the yudansha, or ‘black-belt holders,’ is a critical one.” - Dave Lowry, The Black Belt Initiation

The reason I call attention to the rank of sho-dan is because every one promoted to that rank fall prey to misconceptions as to the meaning of such an important achievement. First, it is a significant transition from the kyu, lower ranks, to the dan-i, higher ranks. If proper conditions and teachings are not accomplished from the first moment on the dojo floor and throughout that most precious period of development those who don the black belt for the first time may suffer from cockiness, arrogance and a feeling of superiority. 

It also has a convoluted psychological effect other than what has been mentioned so far. They may mistakenly look upon that cotton 1.5” wide piece of cloth as symbolic of mastery and it can become a talisman that the wearer thinks gives them some special power or mystic like powers along with the perceived vast knowledge and experience often not true or ever relevant to the sho-dan rank. It becomes symbolic to certain perceptions more often than not propagated by instructors who suffer from the same maladies along with how they were influenced by television, movies and books, etc. 

It can also lead to the feelings of inadequacy especially when they first encounter certain experiences out in the martial arts and karate communities due to the variances that span galaxies of empty space between what one assumes it means to others who have separate, different and distinct beliefs as to its measure. 

It must be instilled in bits and pieces along with other requirements such as understanding fundamental principles and so on. It is not advised to let such teachings, trainings and practices to be provided after sho-dan, it is too late because like bad habits, bad perceptions and bad distinctions permeate the mind-set, mind-state and both emotional and psychological maturity of the practitioner. It is well known that once a habit is formed, lived and conditioned into the mind it takes great effort and discipline to kill it or change it. 

Last, not least, is to take some form of initiation after sho-dan where the new black belts in a private gathering of all black belts of all ranks and of all levels of experience, knowledge and understanding where they provide reminder that achieving sho-dan, that first black belt, is not a signal of mastery but rather of proper attitude and personal intestinal fortitude to accept it as a sign of leaving a world of novice like ignorance and becoming a fledgling student with a long, hard and exciting path toward more. It is likened to, “Receiving your wings as a bird; welcome to the sky while being gently, sometimes more aggressively, pushed out of the next of novice-hood.” 

Bibliography (Click the link)

IDEA'S: Swords in the Karate Dojo?

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Why would I add in the use of swords in the karate dojo? Because, as eloquently presented by both Marc MacYoung and Dave Lowry the sword introduces an interesting mind-state to the practice when the sword is introduced into karate drills. This speaks to the need of karate-ka, for self-defense, to get into the less-novice driven kamae in self-defense by moving the entire body in lieu of say the arm for a block, etc. 

As these professionals might say, when you have a sword slicing down toward you and you merely shift, as in boxing or kumite sport competitions, the upper body while applying a strike that sword will miss the upper body for sure but when it meets the rooted lower half of the body a real sword will simply slice through the waist, torso and/or leg - wassup wit dat?

In most karate dojo they are taught how to apply a flurry of ineffective strikes, because that is how you get points and win, that are not real fighting expect in such contests of sport but will introduce the karate-ka to more effective moves, etc., for Self-defense. Such flurries may initially overwhelm an opponent but a dedicated, determined and street-savvy attacker, not so much. Such flurries are great for sport, they are nice because they look cool and they might just get you gravely hurt when you try to use them to stop a real threat. 

In my mind, I get the idea that body movement is far superior over other kind of rooted, stationary or set kamae, types of applications. Karate does teach you a lot of the physiokinetic principles and then goes on to circumvent or restrict those principles through teachings such as rooting. Don’t get me wrong, when you root appropriately with other principles you can get some awesome power and force. In a simplistic example if your attacker rushes you leaving you little time to move you can step back, root for stability and allow your application of a method such as a strike reach out to meet the attacker as they move their mass into your methodology, technique, etc. 

What is mostly taught, trained and applied in drills, etc., is the proverbial assuming a stance, kamae, where to root your feet to the ground then you apply some technique and use muscle strength to apply to the drill partner so they can block, etc. Not bad for a novice level training tool to teach methodologies through fundamental principles, etc., but not so hot for self-defense. 

Moving parts of the body are great enhancers overall but movement of the entire body is where one generates the kind of power and force necessary to apply to the attacker to stop that threat and damage. Now, don’t assume with this statement that you will HAVE to move the entire body because there are situations where you won’t be able to do so to stop a threat and damage but learning to move the body along with a lot of other methods and principles will give you the tools to overcome the place a dedicated predatory attacker will put you in to achieve their goals - a process or the attainment of some resource you have he wants!

Now, I am not advocating you get a bokken or shinai and just go at it because to utilize sword practice tools correctly, effectively and safely you have to have the knowledge and understanding of that tool. What I do recommend is you ask someone you know who is proficient in the sword or someone at a local dojo that teaches the sword to come by and provide you with demonstrations that show you how and why such movement must exist in the karate self-defense teachings. 

Ki-Ken-Tai: Ki is to give yourself permission in violent situations to attack with volition and determination and unrestrained commitment to do things that will end the threat and damage - both legally and socially moral ways. Ken is about properly applying the tools of the trade with ki, applying the fundamental principles toward the application of appropriate methodologies with the levels of force that meet the requirements of self-defense so that you are effective immediately and without hesitations from any sources. Tai is about specificity of physiokinetics, i.e., how to apply the body to get the job done encompassing things like balance, breathing, structure, posture and so on to maximize efficiently and proficiently those things ken that get-r-done. 

Dave Lowry writes, “Ki-ken-tai must be present (and in the order they’re listed) for an attack to be effective. Volition - the conscious will to strike - must come first (ki), followed by proper use of the weapon or fist (ken). The body and posture must back up all of the action (tai). Ki-ken-tai, the essentials for success.”

Bibliography (Click the link)

p.s. Mr. MacYoung likes to demonstrate movement to karate guys by using a broadsword. I can see why, I have seen broadswords and considering the size, weight, and view when being swung at you I too would very quickly get the "Hell out of the way" if in the receiving end. 

Bunkai - A form of Practice

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“If you liken the technique to a length of chain, you are gradually removing links, breaking it down so it can be studied piece by piece.” - Dave Lowry, Learn by not Doing

What this practice method attempts to do is isolate the many components in a technique.

• Perform the technique as designed and taught.
• Perform the technique stopping at the last part such as a kick, stop without tension and just let the foot flop. In short regarding kicks, “Complete all the actions of the kick except for the last one.”
• Perform the same kick, but leave off both the last movement and the penultimate movement—the extension of the lower half of the leg.
• The next link to go is the kicking leg itself. Drive your hip from the 45-degree angle of the front stance to a fully front-facing direction. But keep your kicking foot on the floor.

What Lowry Sensei is trying to convey, to my mind, is one breaks down the technique into its distinct and separate components. In short again, “The focus is placed on mastering individual elements, broken down in such a scientific manner, that make up the whole technique.”

Lowry Sensei explains, “It’s a sure way to learn the fine points that will make your technique stronger. It’s also a way to isolate or accentuate any problems you might be having.”

So, as I see it when one takes their fundamental, basics, training to this stated of break down it speaks to another aspect of what we call, bunkai, but different since is is not breaking down the kata into techniques but breaking down the technique itself. I believe that many of the terms that describe what we do to teach, learn and apply our karate and martial arts are unlimited in how they are defined because as you can see by this article, and the one written by Lowry Sensei that can be found by searching the Internet, bunkai is not just breaking down kata to find effective techniques to apply in self-defense but it also includes breaking down and defining, discovering and synthesizing other aspects of the disciplines into explainable facets of a very broad, deep and interesting way of the empty hand. 

For instance, as I define bunkai, previously to this new thought, I stated:

Bunkai [分解]

The characters/ideograms mean "disassembly; dismantling; disaggregating; analysis; disintegrating; decomposing; degrading." The first character means, "part; minute of time; segment; share; degree; one's lot; duty; understand; know; rate; chances," the second character means, "unravel; notes; key; explanation; understanding; untie; undo; solve; answer; cancel; absolve; explain; minute."

Bunkai means to analyze or disassemble, a term used to describe a process of breaking apart a form to explain the application toward fighting or in more modern times self-defense. It describes the meaning of a movement within the kata and basic techniques, i.e. fundamental technique derived exercises as an introduction toward kata practice and training.

What I would do today is change it to reflect the additional concept of what I see as karate bunkai:

Bunkai means to analyze or disassemble, a term used to describe a process of breaking apart karate and martial arts, from techniques to kata to all particulars of the system and art to help explain it, validate it and apply it  in practice and training, to explain the particulars of karate and martial arts toward fighting or in more modern times self-defense. It describes the meaning of principle base multiple methodologies, the basic techniques, the kata and other aspects of the discipline. (Yes, this need further editing but it will do for this article)

This exercise is about seeing beyond the obvious, seeing beyond perceptions, and seeing beyond the initial limited teachings such as how bunkai is often taught and understood. When you learn a new term to explain how the teachings of karate are taught from a traditional or classical perspective where such terms are used you have to define that term and then remove verbiage that directs the mind to a singular specific so that the definition remains generic and unrestricted. Then you take that term and definition and see how it may, could or does apply to other aspect of the discipline. Example is bunkai where the definition is:

The characters/ideograms mean "disassembly; dismantling; disaggregating; analysis; disintegrating; decomposing; degrading." The first character means, "Part; minute of time; segment; share; degree; one's lot; duty; understand; know; rate; chances," the second character means, "unravel; notes; key; explanation; understanding; untie; undo; solve; answer; cancel; absolve; explain; minute."

Note that in defining the term there is nothing there that binds that term to any one meaning. Those meanings tend to be tied to such terms because of how they are introduced, often in teaching a kata one is told that the bunkai is, “Sensei then explains the particular technique such as a side block to a straight punch to the solar plexus.” Once that type of explanation is provided, without explaining that bunkai also does what I suggest, the student will, as humans do naturally and instinctively, assign it to that narrow definition instead of coming to the understanding that bunkai goes beyond just explaining, finding and developing techniques from kata moves. 

In short, when using the term bunkai, use it to mean that you are analyzing every part, every segment, every understanding, every question, every answer by explaining it and how it could work, how it may work and why it will work whatever many different ways beyond one set way. For instance, when your drill partner, uke vs. tori, throws a straight punch to the solar plexus in lieu of blocking it explain how you can move out of its path while deflecting it with one hand and applying an appropriate action with the other, etc. - bunkai! 

p.s. here is another point of view, perception or distinction; don’t refer to other bunkai as advanced or secret techniques but call them what they truly are, bunkai!

Bibliography (Click the link)

Derived, extracted from his Black Belt ‘the karate way’ column, “Learn by not Doing of April 1996.”