Equal Rights or Yin-Yang Principle

In the Book of Martial Power by Steven J. Pearlman, i.e. I refer to the material as the fundamental principles of martial systems, when he writes of equal rights I tend toward a meaning of yin-yang. You can also use the maxim of "for every force applied there is an equal and opposite reactive force." 

In a yin-yang environment, universe, if you encounter some reaction it is always a response to some action you have taken. We are responsible for everything that occurs in our lives and influences. I quote Steven, "We cannot afford to assume what others will and will not do." We can assume that if we act with others that our actions, words, deeds, etc. will elicit some reaction. 

We can also assume that our actions be it where we decide to go in our environment, the actions we use to interact with others and the words along with body language we present toward others will result in some reaction. That reaction can be either yin (good) or yang (bad) or any level in between. In this we can actually and often predict what an adversary is going to do except in predatory attack situations, i.e. surprise, but we can also assume that if we suffer from a predatory attack/violence that something we did before hand lead up to that moment and that action resulted in the attacker reacting to our loss of awareness, etc. resulting in a reaction of fast, violent (at times), and furious attacks. 

When we encounter others even in our homes, family and friends, our actions will always result in a reaction and others actions will result in our reactions - human nature. What does this mean in self-defense and/or martial arts?

How we train to act with others matters as a principle equal to and greater than the techniques we practice and train. Since we cannot predict what a person will do we have to know this principle and train accordingly. This often speaks to the mental training we need to practice the art of avoidance. How we set our minds, how we conduct ourselves and how we interact in all things IS how we avoid, deescalate and defend. 

Add in a smidgeon of unpredictability, randomness, craftiness, chaos, and many other unknowns that would result in our facing conflict we can truly train our mind-bodies to achieve higher levels of morally correct behavior that will elicit a greater degree of positive reactions - it is called character and personality. 

Let your training reflect the the randomness and unpredictability of actions by not restricting how tori-uke respond to conflict. Initially they are controlled but soon after let them do whatever they want. Let them be crafty, chaotic, and unpredictable within loose parameters toward injuries to achieve a more realistic response be it avoidance through verbal means or when it comes to physical. Remember that the principles for both ends, you and others, are the same and a true understanding of them will "lengthen your line." 

If you train properly you are training to include the fight. Pre-defined drills are a great beginner program to get the basics of your system for the fight. We tend to allow our tori-uke to perform certain techniques allowing the other to see, determine and respond. That involves the thinking brain and that takes time where in the fight time is of the essence so thinking is not conducive to accomplishing the goal of defense. 

In the initial tori-uke training relationship we tend toward avoidance of personal harm and that governs how we apply our system. Initially, for basic training, this is a good teaching model. It must be tempered with its opposite, i.e. the chaotic, randomness and unpredictability of how a real street encounter will be. 

Think on this, take this to the dojo floor and work it out in a realistic manner or suffer the consequences. Find out what works for you and what does not work. If it does not work, discard it. If it does work, train and practice it till it becomes encoded in the hind-brain where you bypass thinking. 

Bibliography:

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

Manifesting Chinkuchi/Principles

Lets begin this lesson with complimentary. No one thing is indicative of chinkuchi, i.e. the sequential locking and relaxation principle. All the factors that make up chinkuchi/principles must compliment one another as a whole effort or they fail to achieve the goal of the action. 

Now, lets take this next step by addressing equal rights, i.e. equal rights in regards to the various principles used to support sequential locking and relaxation. Equal rights in that for every action or movement there is going to be a reciprocal action or movement. Master of this is part of applying the principles to get to a point where chinkuchi is applied properly and effectively.

Third, lets talk about technique vs. techniques. We all know that one technique can be morphed into something different when applied in a given moment therefore one shall not become focused on any one technique but rather the principles applied. We can have a plathora of techniques but in reality to apply principles with chinkuchi, i.e. sequential locking and relaxation, etc., we need to apply principles across the board and that includes the results know as chinkuchi. 

Another point I wish to make here is this lesson or discussion will speak to the separate parts of the whole that lead to proper application of chinkuchi/principles in this some what narrow view. Once we take this narrower view we cannot forget that we have to pull back in order to incorporate it into the complete picture. Staying glued to the narrow leaves openings for other things to push you off the path.

Our first step in achieving chinkuchi (note: from now on when I speak of chinkuchi I speak of chinkuchi as applied through proper application of the fundamental principles of martial systems) is rooting. This involves directing force into and from the group. We often train this through lessons on the stances used in martial arts. Stances are transitory and although there are specific stances taught to novices when in the fight no one stance is used but rather a stance that is created due to circumstances in any given moment. This can be called the kamae. 

To ground ourselves properly involves many other aspects of the principles (when I use this word here on out I mean fundamental principles of martial systems as provided in Steven J. Pearlman's book "The Book of Martial Power.") which include physiokinetic alignment of the body and proper attention to relaxation, centeredness, heaviness, alignment, posture, etc. which will be laid out as we progress with this discussion.

To ground oneself is how one begins the proper sequential locking process that ends with chinkuchi applied to the target or adversary. By rooting we place the energy and power in our body into the earth and by reciprocity that kind of bounces back and begins the sequence necessary to achieve the tensioning act that is chinkuchi.

Relaxation is required to keep from putting energy in the body itself where it has no place to go. This is often felt and seen as muscle tension or muscle it. This restricts the flow of energy. The next item is intention. i.e. where we put our mind or mind-state in the moment. We need to put our mind-state into power, force and damage in that moment of applied technique or chinkuchi/principles in transferring energy into a target. Remember in relaxation the state achieved in the mind-body will allow us to bleed of the force applied to us from our adversary.

The mind-state also puts our mind on our center, i.e. the area located in the hara and all movement through the entire sequence must be controlled and navigated from the hara. This presence of mind in our center removes or reduces the effects of the fight from distraction of the mind and this free flow of the mind in the moment is critical to achieving chinkuchi/application of principles, etc. 

In our rooting efforts we want to drop our weight into the ground to create the stability that transfers energy and power through the process of sequential locking and relaxation so it is complemented by the other principles provided already and to come in the following. When rooted we push ourselves into the ground as we push against any external object, i.e. an adversary/target. 

This allows is to project force, produce a counter force against us and then use the counter force to increase our stability and that counter force becomes force fulling the percentage principle by generating energy, power and force at the adversary/target.

Now to direct our attention to sequential locking and sequential relaxation. You can also look at this as locking the joints of the body, arm, leg or what ever sequence is used in the moment to make use of chinkuchi/principles as applied more holistically. It reminds me that to assume that chinkuchi involves simply locking the joints is all it takes is a misnomer as we can see as this progresses it takes a bit more to understand application of chinkuchi/principles.

SL/SR (meaning from this point sequential locking and sequential relaxation) can also be called chain locking, body tensioning or seizing or communial locking. The human body works best when all the joints, muscles, tendons, cartilage's, etc. work in unison and properly, i.e. alignment, etc. As you can imagine the control given to sequential locking comes from controlling those joints, etc.

In order to maximize this we have to align the body itself in many variations of body posture and position. All locking in sequences that provide alignment so that the body part such as the arm, shoulder, torso, hips/wasit, legs, etc. connect at the exact right moment to achieve chinkuchi. 

The legs from the rooted position, the hips when locking after proper application, i.e. that slight twist action that is used to supplement or increase energy transference through the sequencing. Once that is achieved and the hips are level then begins spinal alignment. If not properly aligned then the body will twist out of its locked position. This is one of the many reasons we spend so much time working on proper form, alignment and posture in karate practice. 

As the spine aligns each vertebra will align and lock, seizing the entire body from the hips up. The spine will bend and pivot per circumstances and remain locked unless force is applied. Once it becomes a recipient of force, as when chinkuchi/principles are applied successfully, the spine becomes a solid bar. 

Since force and body are being directed by the hara with sequential locking and chinkuchi/principles then that energy and force through relaxation, heaviness, etc. will flow through to the shoulders, upper arm, elbow, forearm, wrist, and fist. The forward movement, the hara, the locking process, relaxation, then the position, alignment, and final locking of joints, muscles, tendons, etc. as the fist strikes the target/adversary there is this final instantaneous locking and tensioning that is chinkuchi and principles applied to a single small point. 

After that instance we then instantly exercise sequential relaxation, we relax from the center outward to reverse the sequence that led to chinkuchi/applied principles, i.e. from the center to spine to sholder/hips, to elbow/knees to the wrist/fist/ankle/foot and then allow us to move into another appropriate kamae to once again achieve chinkuchi/principles as applied to another moment and another target/adversary. 

Remember that sequential relaxation is a positive relaxation state of mind-body. This positive relaxed state is that state we achieve with principles flowing from moment to moment in the fight. When needed the process is once again achieved for chinkuchi/applied principles. 

This is a quick and simplistic explanation/lesson/discussion on achieving chinkuchi that are a product of achieving application of the principles in martial arts. As can be readily seen this principle system transcends any one form, style or system of hand combat. It is the way to achieve maximum effectiveness in the use of martial arts as a system of defense. 

This is by no means a complete picture of what it means to have, apply and demonstrate chinkuchi or principles of martial systems. It is merely a key to open the door of the mind in seeing out adequate instruction in developing principles regardless of what discipline you study. It takes the individuality out of the styes and puts principles (with chinkuchi) in the direct foundation of any combative system of defense. 

Survival of Isshinryu

I feel strongly that the future of Isshinryu on Okinawa is questionable. The family assumed leadership is not adequate to carry the load of Isshinryu as a traditional martial art of Okinawa. I personally don't have respect for the current family leader. I do have respect for the accepted representative/leader of Isshinryu of Okinawa as indicated by the Okinawa Rengokai. The exact wording from the IOTKA web site is, "Uechi Sensei is a ranking member of the Okinawan Rengokai and is the leading Isshinryu representative for this Organization." 

In my mind if Isshinryu is going to survive in Okinawan karate communities it needs a respected, strong and knowledgable Isshinryu leader and that is going to be Tsuyoshi Uechi Sensei. I will write to the current family Isshinryu practitioner and remove myself from the roles of the IWKA if not already removed to inactive status. 

I also am not a big one for associations and I have been a member of the IWKA, the IIKA, the UIKA and the USMA (While stationed on Okinawa in 1979 I was also a member of OKRA, the Okinawa Karate Referee Association). I do want Isshinryu to thrive in its homeland so I would want to recommend to all Isshinryu'ists to move their memberships from other associations to the IOTKA or at least have a membership in tandem with other memberships if that is desired. 

Uechi Sensei has gotten the Rengokai to accept almost all the criteria for validation as a traditional Okinawan karate system except for one area, the rei. I have asked the IOTKA to provide a youtube video displaying the traditional rei of Okinawa for start/end kata, etc. so it may be presented to all Isshinryu practitioners regardless of affiliations so we can all be on-board and in balance with the traditional Okinawan culture and beliefs, as Tatsuo-san always worked to instill in his American students, when Tatsuo-san would tell those leaving to return to America. 

Take a moment and visit the web site and then support Uechi Sensei in obtaining and maintaining Okinawan Traditional Karate recognition/status. Even if asking for only general individual membership. A lifetime membership (Certificate, patch and membership card) is only $80.00. I would also add that the fees for the ranks certifications are far lower than other organizations. 

Mistaken Power

Baka-chikara means, "stupid crazy person brute strength." (this borrowed from the classic budoka blog) Although my first introduction to this phrase was on the subject of kata tournament competitions I still use it to explain a current model of karate practice. I am not saying what I am about to post does not have benefits but rather that those who perceive this type of practice as strong and powerful are mistaken. It seems that way.

When practicing karate we have two fundamental methods of practice that lead to all other things, first is the basics or fundamental techniques. These are called, in Isshinryu, the upper and lower basics. Second, are the kata.

When you see a kata being performed with an appearance of straining, struggling, turning red in the face effort with lots of hard snaps and pops you may say to yourself, "WoW, what a powerful karate-ka." This is baka-chikara. When you see a competitor who looks like they are about to have a heart attack from the effort and the kiai is yelled in such a manner that you can almost feel and see their throat and vocal cords exploding you have a baka-chikara.

This is not karate, it is not powerful, it is not true strength and the yell is counterproductive. Power when properly applied doesn't seem powerful when viewed similar to watching kata practice. Yes, it is a good way to get a type of exercise that once was called dynamic tension exercise. It is similar to doing the breathing and tensioning effort in sanchin. It is not powerful in the model of power transferred out of your body and into the target. It does demonstrate strong muscles, tendons, and cartilage, etc. but it is not a demonstration of principles such as sequential locking, body alignment, posture, etc.. that all contribute to power, speed and strength, etc. The kiai is a whole different subject and post for this type of baka-chikara kiai is merely a demonstration of dancing with the stars, i.e. a way to impress judges who don't have a clue about the martial arts or the clue they have is a mistaken one.

It is all counterproductive because it wastes energy. In the fight you want all your energy to go to stopping the fight and seeking safety. That means all or as much of your energy production should flow to the target and not get wasted by inappropriate tensioning, etc. The only "instance" of tensioning is approximately when you hit the target when all the body is aligned, balanced, properly postured, moving in the right direction and then in one split millisecond of tension is applied as long as other principles such as distancing, penetration, etc. are involved and balanced. 

When I witness such demonstrations I don't say what wonderful power and speed and ability, I say, "nice exercise." If you are simply using kata practice such as this  type then you are providing exercise for conditioning and a model for practicing and implementing properly applied principles. Then again, if you are doing this correctly then the baka-chikara goes away and that perception of power, strength, speed, etc. is less detectable until you see it applied in the fight. 

I can also see this type of training model, like the deep stances used in some systems, as a means of building and conditioning the body and yet that is novice level practice. It is important that as one achieves understanding of the various techniques that they then begin applying the principles that involve things like "economical motion" and so on until they apply all the principles in every technique with the ability to mix, match and morph them into appropriate technique for any given moment and situation. This is one reason it takes time, effort and due diligence to gain this type of expertise and hopefully mastery. 

When you can perform kata with principles then you will perceive strength, power, speed, etc. but it won't look like someone is straining, struggling and appearing exhausted, etc. It will appear powerful and strong but the practitioner will appear relaxed in a positive way and will make it seem easy while not easy. This is hard to describe but when you see it you will know. Take a look at the early films, not the USA films, of Tatsuo-san in the honbu dojo doing his kata, i.e. strong, fast, powerful yet not strong, fast or powerful as if pushing the body hard, holding dynamic tensioning outside of the actual contact with a target, etc. 

Again, there are benefits from using dynamic tensioning and manifesting the principles such as sequential locking but there is a right way and a wrong way to demonstrate them. Finding the balance that allows you to adhere strictly to the fundamentals principles of martial systems (which is manifestation of chinkuchi as well) that is often demonstrated by those who have mastered karate but all the other stuff is meant to impress the uninitiated or the ignorant while promoting ego pride driven power  of self. This is not karate. 

When one is doing sanchin they are not fighting but using the kata to develop chinkuchi through breathing, dynamic tensioning and sequential locking and sequential relaxation, etc. That is what is being tested with sanchin shime, etc. Watch even the hard system when they actually practice kata drills and kumite sparring, etc. 

I feel it is time to stop taking extremes of either hard or soft aspects toward our karate and focus on using those in the principals to achieve proper balance toward perfecting the use of principles in all the techniques we derive from our system and other systems we study. I wish that I had discovered these things twenty or more years ago and I am grateful I am now able to implement many of these things into my practice today. It is never too late, I am sixty years and loving it.

Respect, Honor and Morality

The great three in martial arts. The great three in life. This is all to often second fiddle to today's drive toward egoistic pride and power driven life practices. We tend toward our personalities and often leave true character, character built on respect, honor and morals, in the closet collecting dust and turing into a dried out and rotted thing.

Recently I was exposed to how some high ranked karate-ka act. This action is the exact opposite of what they tend to preach. I remind myself that sound bites are a good teaching tool as long as they are backed up by action and deed. If you preach one thing then do another your a hippocrite. If you have beliefs you must live those beliefs or they are not beliefs. If you want the qualities that embrace respect, honor and morality then you have to act with respect, honor and morality. 

If you merely pretend to have beliefs, opinions, virtues, feelings, qualities, or standards then do not live them and display them in all you say, do and write then you are a hippocrite. Your professing a belief system but you actually do not hold true to or possess those beliefs. Your falsely claiming a belief system with its positive characteristics but actually putting forth a false false of hippocratic beliefs, false beliefs. 

Today I lost respect completely for a person I once held in high esteem. I came into facts that say this person and many of his disciples are hippocrites. They have a belief system that is honorable and morally right on its surface but they do not act accordingly in what they say, do and write about this belief. The belief retains its honorable essence but the followers have fallen into a hippocratic, disrespectful, dishonorable and morally corrupt state. 

I actually wished that I had taken the opportunity to train with and under this person but instead realized that I am now actually glad I never did for a person who fails to retain their belief system within themselves is not a person who I would respect, honor and believe in. This person and their following, most, have failed to live up to the ideals, culture and belief system that drove the creation of the system/style - its Isshinryu founder and creator Shimabuku Tatsuo Sensei. 

I am not disheartened in Isshinryu, merely disappointed. I try to live and breathe a philosophy and belief that encompasses the practice of Isshinryu. When I fail to live up to that level I don't ignore it but embrace the mistake and make every effort to correct it and live up to my belief system. I act accordingly, I perform deeds accordingly and my moral compass follows the path of that belief system. That system was influenced greatly by my Sensei, my life and the practice of martial arts. 

This is why the more esoteric aspects of training and practice of any discipline should be tempered with a belief and philosophy that tempers and forges a respectful, honorable and morally right belief. Giving it lip service is like doing kata without intent, its just a dance and not a very good dance either. 

Chinkuchi - The Definitive Answer - Addendum

Chinkuchi, there are principles involved here. One of the explanations, as seen in a previous posting, for chinkuchi is the locking of joints. The quote, "Chinkuchi is the locking of the joints and tightening of the muscles." In the fundamental principles you have "sequential locking" that explains how joint locks, etc. work on the human body. In that sequential locking there is a reciprocal. We as karate-ka exercise sequential locking for our own techniques and this is one way to help explain chinkuchi.

"A properly aligned punch will take our own joints to a constructively "locked" position, removing enough slack to create the stability required to deliver force." - Steven J. Pearlman, The Book of Martial Power.

It is here that a much fuller explanation of the Okinawan concept of chinkuchi can be found. It does not refute the current explanations from a variety of sources but expands the explanation for a greater understanding. The fundamental principles of martial systems encompass explanations of how all principles properly applied contribute to the essence and explanation of chinkuchi.

This is worth the time and effort to explore. Properly applied sequential locking can be a weakness and yet it is also our strength as explained above. It is the yin-yang of how martial arts are learned, trained and applied in fighting, conflicts and combat. The next time you hear the word chinkuchi in Isshinryu you can find explanations here and further explanations in the study of the fundamental principles of martial systems.

If you so desired you could use both terms or phrases interchangeably, i.e. chinkuchi or principles or chinkuchi or principles of martial systems, etc.

A Certain Level

As I read, study and research I tend to come across things in the most unlikely places. This one came about from enjoying some not so realistic fiction. I enjoy fiction and don't let reality take away the enjoyment. I do admit when things are stretched beyond normal but still enjoy it. I may speak up and say that can't happen or is unrealistic but in the end if the writer is good I enjoy the book or movie or television show. The following came from a book I was reading during a break at work today.

"At a certain level, when you are fighting (to kill) rather than trying to win a belt or a tournament, all style is stripped away in favor of a selection of techniques that are the most practical and effective at the moment. Professionals who engage in these kinds of fights usually rely on a small percentage of the skills they have learned; skills that they know they can use, and which they can use without thinking about it. At that level a kick is a kick is a kick; a punch is a punch."

How often have we experienced or witnessed self-defense promoted through complex techniques. Not just a few but many techniques to encompass, individually, the many perceived ways of being attacked - some realistic but most just plain outlandish? I can tell you the so called self-defense drills I was originally taught don't work in real life. They were good in my uninitiated and inexperienced mind but later through trial and error, both realistically and through reality based training, I found them totally lacking in real life self-defense. Remember, my reality based experience compared to many out there is very, very limited and yet when I compare things to those who are far and above my level I can still see that what I am saying is true as can be. 

Complexity and quantity are a hinderance to self-defense. They tend to work against a proper mind-state/mind-set and they tend to keep the mind locked in the upper every day levels blocking out instinct, etc. Complexity and quantity if trained properly and realistically may, may, encode it properly for self-defenses yet those who are professionals do still say almost to the person that keeping it simple and to a select few seem more able to defend over the complex and many. 

This is worth thinking about and you can also see how I tend to think even when enjoying a book of fiction. 

Applications, applications, applications .... Oh, my!

I don't often speak of Isshinryu luminaries except in general terms, mostly. Today I read a post by someone who indicates he/she is in Harrill sensei's linage. He spoke of one of his traits, the understanding that Harrill sensei created from 800 to 1300 applications for the eight Isshinryu kata. This got me to thinking, "when did it become important to create or know such large numbers of applications or techniques?" Another question, "Why do American Isshinryu practitioners believe that to know so many applications means you are a master of Isshinryu or any system for that matter?"

First, it is not for self-defense in my book regardless of how those are packaged. As an instructor I can see having a full tool box of techniques to teach or draw on but what would the relevance be to that model? Is it possible in our drive to find some validation in what we do in Isshinryu that we are missing the ocean for the boat? 

I find that the systems is more a venue to draw personalities to something that provides a connection to others much like joining a tribe for survival. You join a tribe of "like minded people" with common beliefs and culture for survival so this may be the answer to systems, i.e. isshinryu, gojuryu, shorinryu, etc. I also feel that as schools became more connected to earning a living and  making a name for oneself the true practice shifted away from things like a principles model to a model for rank, trophies, competition, accolades and titles, etc. 

Don't misinterpret my post as sport aspects along with those esoteric models are good things when they provide a means for someone to improve themselves and their contributions or services to others but when it comes down to traditional combative values one is apples while the other is oranges with a definitive division between. 

Should I be impressed when someone stands in front of novices and speaks to the volume of what they know, to the volume of belts they have earned, or to the stack of trophies and awards and titles they can present? I also ask myself why I ended up taking a slightly different path than this one toward accolades and infamy as a master of Isshinryu. 

I feel Isshinryu is a venue that allows me to feel comfortable practicing but with an effort toward learning the finite principles of martial systems vs. one, two or a thousand techniques or applications. Trying to get a handle on possible scenarios in self-defense is impossible so finding relevant applications or technique specificities to cover the infinite seems - impossible or impossibly irrelevant. 

Then I ask, do the five hundred to thirteen hundred applications have some validation as to effectiveness outside of the dojo and in a real violent encounter? I have my doubts as those professionals that I have come to understand don't necessarily advocate this model to learn defense. If you want to tout about the volume of knowledge you have then it should be relevant to the situation. In defense knowing more about violence and all it entails, the defense in real life and how it all works before, during and after seem more importantly relevant. 

I am not picking on Harrill sensei, just using a quote on his vast knowledge of applications to ask questions and present theories for discussion. I don't readily accept any one person's idea of mastery without questioning. I have learned that what works for one may not work for another regardless of the professionalism and knowledge regardless of the quantity. Quality is far better, from my view. than quantity. 

Karate is a Science - in essence .....

I have a quote that to my mind speaks directly to the essence of Okinawan karate-goshin-jutsu. It hits it in the one nutshell better than many I have read. It also alludes to the principles of martial systems as it applies to combatives. It goes as follows, "If you hit someone in a specific part of the body at a precise angle and with sufficient force there is a predictable response, giver or take some necessary variables." - unknown 

This quote can apply to a wider range of disciplines, from lifting wights to shooting a firearm at a target - paper or live. If you consider the roots of any combative system you begin to understand that although the mechanics don't change except for when humans change or evolve but that there are thousands of years of trail and error as well as the gathering of knowledge to support what has been passed down to modern man. 

To truly see the combatives one must separate it from sports or esoteric pursuits to understand that combat is a science. The esoteric pursuits are merely the yin  part of combatives yin-yang, yang being the science, where one achieves balance that to me means morality and other such things.

When one practices and trains the mind-state should include thoughts as indicated so as to achieve the absolute essence of combatives be it karate, hand-to-hand western martial disciplines or the European martial systems. 

The Sum of the Parts

Parts being the fundamental principles of martial systems. The sum being the entire whole that are the parts of the fundamental principles in order to master the martial arts. It becomes very apparent when studying the principles separately, parts, that in order to get the most of the principles one must know them all and have the ability to work them as a complete set or the sum of the parts. 

The principles are chocked full of inferences to how they all depend on one another to get maximum effectiveness in applying the principles to martial systems. You would think this would be obvious as any discipline in life requires much more than knowing one or more parts of a whole. To achieve a wholehearted practice of martial arts means taking all the parts and causing them to work symbiotically much like the concept of yin-yang. All the parts are the various stages of either yin or yang or maybe yin and yang as it traverses through its dualistic paths.

This is the teachings of the ancient classics, it is the law of the universe and it is the meaning applied to martial systems such as Isshinryu, the one heart or wholehearted system of Okinawan karate. Tatsuo-san studied and lived the ancient classics. He was a sumuchi using the ancient Chinese classics including the astrological charts, etc. He also tried his very best to transcend the obstacles created by the differences in cultures, i.e. wester vs. asian, to pass on to us the key to his beliefs and knowledge, i.e. the ken-po goku-i (chock full of symbolism, etc.). 

ArghhhhHHHhhhHHhhhHhhHhHHHH

Article here: http://www.martialviews.com/

Minutiae

The small, precise, or trivial details of something. Oh how we in martial arts tend toward minutiae. It builds up our base toward filling in all the empty spaces between learning actual martial arts. Yet, it is also part and parcel of learning. You have to have some baseline of knowledge to understand knowledge. It is like learning to read and write for to not have that capability means you lose a lot of knowledge that leads to understanding that leads to mastery.

What happens is martial artists get lost in the minutiae of martial arts. They get so caught up in the details they forget about what is actually the essence of martial arts. It is a bit like when someone I know asked the bird doctore, "What about the pink of the beak?" and the response was, "don't get caught up in the minutiae but rather look at the whole bird, i.e. the body language, etc. to see the whole health." 

Martial arts are like that where you use minutiae to gain knowledge but then you let it go so it sits in the mind ready to be mixed, matched and made into a whole idea or bit of knowledge that does not hold you fast to just one simple leaf of the tree of knowledge but allows you to see the whole tree itself with all that knowledge has to offer. 

Minutiae, trivia, is fun and gives us things to do between - between training and practice on the dojo floor. Like writhing this blog post, it gives me a topic to speak on and to add to other things to make sure I remain grounded. It also allows me to explore the universe that is martial arts while maintaining my perspective so I can apply things holistically and wholeheartedly. 

All knowledge from the moment you are born to the day you lay to rest is an accumulation of bits and pieces that float in the mind ready to be put to good use either singularly or in a societal gathering of things that make an idea that can be an action appropriate to the moment. 

Use minutiae as a tool to gain mastery of the whole that is martial arts. Remember that there are many, many things that come before, with and after the fist. The fist alone is not enough. 

Rules for a Tournament

I have not participated in a martial art tournament since 1983. That one as an observer. Recently I viewed a video clip of a tournament and the following quote from Peyton Quinn's book helped me to understand what was going on.

"Rules of a karate tournament that prohibit hand blows to the head and neck, but full-power kicks to the head are perfectly acceptable. The reason is that hand blows to the hear are so much more effective than kicks that if they were permitted, too many people would get seriously hurt. It is also considered a more traditional karate contest by one well respected and great karate fighter." - Payton Quinn 

During the clip I noticed the targets of hand and foot techniques and none touched the head or neck as indicated in the quote given. Then I viewed the lead contestant using a spinning kick to the head. I noticed that in a couple of instances they carried off the recipient. I could not understand why they would keep hand hits from the head while allowing feet. 

The explanation given seems off kilter to me. Even if true that the chances of injury increase due to the hands it seems to me that using legs and feet shift those statistics. I wonder if a study was done as to the ratio of hand techniques to the head vs. foot techniques with emphasis on injuries to number of strikes. In other words, simply put, if ten hand techniques resulted in one injury while ten foot techniques resulted in three, etc. 

I get a sense that this rule, in all probability, was a result of one or two serious injuries as a result of hand techniques caused an uproar or some legal proceeding that caused a knee-jerk reaction where the rule was instituted into karate tournaments of this type. 

I suspect that the ratio of hand techniques to injury were much larger, i.e. say fifty hand techniques to one injury, while the leg/foot techniques to injury were less, i.e. say five foot techniques to one injury. I also suspect that the frequency of kicks to the head are rare or infrequent vs. hand techniques which are easier to apply. 

I also feel that due to the differences in weight, application, power potential, etc. that foot or kicks to the head have a greater potential for injury. I have seen many hand strikes/punches result in no serious effects or injuries while a solid connect with the foot tends to knock people out and head injuries are a serious injury. 

What I get from this thought process is neither hand or foot techniques should be applied in sport tournaments to the neck and head. I still wonder what it was other than opinion brought about this particular ruling. Anyone?

p.s. the book is highly recommended for your MA library by the way :-)

Bibliography:

Quinn, Peyton. Real Fighting: Adrenaline Stress Conditioning Through Scenario-Based Training. Paladin Press. Colorado. 1996.

Existential, Karate?

A recent post by Michael Clarke mentions the word existential and how it applies to karate. When I pulled up this definition, "A philosophical theory or approach that emphasizes the existence of the individual person as a free and responsible agent determining their own development through acts of the will," I had to agree wholeheartedly. 

I believe this term applies because, as Mr. Clarke states, it "forms the very conduit by which karate is learned, understood, and developed into being a natural part of who we are." You can perceive this perspective any way that fits your philosophy of karate or martial arts practice and training but it is a very personal pursuit. 

Leaning karate is all about the individual. It is meant to be a personal journey and the full responsibility is completely on the individuals shoulders. He or she must bear that full responsibility if for no other reason than when applied in self-defense under principles vs. techniques its success or failure to protect is the individuals responsibility. It is not the sensei, it is not the sempai and it is not that of the kohai because whether you acquire the knowledge, proficiency and ability is up to the efforts and drive you put into it. You can follow or you can lead. You can allow yourself to simply follow the schools minimal criteria or you can seek out more and drive yourself for more for that is how you learn to defend yourself, to improve and to grow.

Your will, your drive, your self-discipline and your dedication will determine just how far you go, how much you learn and how well you apply it either in every day life or in conflict - regardless of whether a simple disagreement to the full blown violent attack.

Look at it as either, or or both, i.e. philosophical theory or philosophical approach. Remember that karate is a journey of self with byproducts that promote betterment. If it does not that it is simple a dance. Philosophical endeavors are always a personal journey for to have a philosophy is a perception, perspective, cultural belief that you acquire living your life - either for the good or the bad of self. What you project is the same and any discipline that provides a tool to achieve your goals is a good thing. 

Existential is karate, karate is existential and all disciplines of this nature are existential. The degree, depth and breadth is up to you. It always has been and always will be - just do it. 

Bibliography:

Clarke, Michael. "What's in a word?" Wednesday, 21 August 2013. http://shinseidokandojo.blogspot.com/2013/08/whats-in-word.html

Tactile Sensitivity

In martial arts tactile sensitivity is the greatest of senses with the most reliable of information one can depend on for defense. Our eyes can be fooled. Our hearing is subjective to many influences especially when chemical dumps are involved. Touch or tactile sensitivity is ideal as it will enhance our responses and our techniques when those responses and techniques are trained to instinctive reflex. 

Tactile sensitivity provides more information than visual sensitivity. We might see something but feeling it is more reliable as we can feel not only the touch of the other but the strength, stress and stability of the person through touch. Think of tactile sensitivity as a more holistic sense over vision and/or hearing. Your vision and hearing are more atomistic in nature, i.e. they have a narrower focus but tactile sensitivity has a wider spectrum that encompasses the entire body. 

Look at the body following the mind and the mind following the body. You will feel those emanations, vibrations and rhythms, provided you train your tactile sensitivity. 

How to train tactile sensitivity? I have heard of one person who uses a blind fold and in-close grappling, wrestling, ground type training to teach the body and mind to detect and interpret tactile sensations. This is something to think about and may prove superior to sight and sound, the two senses most novices depend heavily on in martial training. 

Think of it this way, we see something that attracts us. Then we hear someone that attracts us. Finally we touch that person and the vibrations, rhythms and sensations explode. Then think of darkness and intimacy, the tactile sensations rule don't they? Then why not in combat as well? 

Combat Nature

"Combat oriented styles must train according to the true nature of combat." - The Book of Martial Power by Stephen J. Pearlman. The quotes begs the question, "What is the true nature of combat and how do we know it when we practice and train?"

Do we need to determine the definition of combat? Is it strictly about military involvement against some foe? If a wider definition is is physical altercation that results in damage or even death? 

If the nature of combat encompasses any violent conflict, the physical since you can inflict violence psychologically, then any fight be it social or asocial would be considered at least part of the nature of combat, right? 

Then we have to ask ourselves, martial artists/practitioners, is what we train relevant to the nature of combat? Should we change this to say in lieu of nature of combat to the nature of violence? 

Just some questions to consider when training in martial arts for the benefit of self-defense. Oh, is it appropriate to say the nature of combat in the quote if it is actually self-defense? Is there a difference between self-defense and combat? 

Do any of these questions actually result in a true benefit to the person seeking out self-defense? Personally I prefer the quote, "Violence oriented systems must train according to the true nature of violence." Then I would have to ask myself, does this truly reflect martial disciplines as related to self-defense of violent acts?

I guess it breaks down to this, "If we cannot translate the techniques we practice into the actual context in which they must be applied, we must question (1) the technique itself, (2) the training model, and (3) the nature of the context." Now, this can possible negate the whole question of the nature of combat. 

Bibliography:

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

Why don't all dojo have fundamental stance/movement basics/warmups?

In Aikido they do something referred to as a walking kata. It teaches footwork, posture and body movement. In karate, my system in particular, does not focus directly on such fundamentals. It seems to promote all the proper fundamental principles of martial systems as given in the book of martial power and considering the importance of such things in the overall scheme of martial arts, combative arts and/or self-defense I wonder why it does not exist.

Take a look at the post over at Patrick Parker's blog, "Mokuren Dojo." 

http://www.mokurendojo.com/2013/08/the-walk-2-wakiashi.html

When I viewed his video I began to wonder why this is not, in some form, a part of the fundamental basics, i.e. in Isshinryu they use the upper and lower basic techniques as a warm-up/training for those basic techniques that are supposed to train a karate-ka in things like proper stances, transitions when done in a movement or walking manner, and kamae, etc. I just wonder since things like posture, body alignment and movement, etc. are so important that karate communities/dojo's don't focus on the assumption, movement and transitional aspects of just the stances along with incorporation of the fundamental principles before going into basics such as hand and foot techniques. 

Consider this theory, the assumption (although very brief in delivery of combinations, etc. and often on the move type stances) of stance or kamae while applying various techniques seems to detract from the importance of said stances. I feel that the stance and the Earth contribute a good deal to the transference of power to the adversary. 

Then I think of those maneuvers that require us to move, out of the way or off center of the adversary, while applying appropriate principles/techniques are not given more due diligence at the novice levels. I watch the walk, Aiki Tai Sabaki in the video, and can see how that would be of benefit in laying out a solid foundation for the art as well as for self-defense principles. Watching this video shows me movement beyond what most karate dojo practice in basics, i.e. the forward and backward straight line model. Is this why many karate-ka get stuck in that straight line model vs. something more adaptable to self-defense?

In my later years as a teacher I did move toward adaptation of stances, movement, etc. without hand techniques to keep the novices focus on proper stances with applied principles of martial systems because in my previous years observed many students lose site of proper stances, etc. and having to struggle with it later when changes are much harder. 

Some will speak up and say, that is what the basics are for as well as the kata but I find that so many are caught up in other aspects, i.e. applying hand and foot techniques, that they lose site of this part and then struggle longer to gain a modicum of proficiency. Over taxing the mind seems counter productive to me and when someone is learning the martial arts as a novice, i.e. absolutely no previous experience at all, then it seems to end up confusing or more difficult then it has to be. I attribute this to expediency vs. slow deliberate progress. 

It is great when you finally get to the "more fun stuff" in martial arts but without a solid foundation in principles/techniques you end up with useless stuff that may look good but may not work especially in the fight. 

What do you think?

The Rhythm of Three

Ever notice how kata practice tends to require sets of three. Some speak of this as a means to work both sides of the body regarding techniques so we don't become sold on using just a right fist strike or punch but allow us to conceive and visualize an identical technique used on either side for effective responses/actions. As anything in defense through martial systems this is not the only or exclusive meaning behind such practices.

When using any defense tactic you will also find that many times the combinations of techniques will begin with at least three techniques. Bam, bam, bam and hopefully the adversary is down and done provided you are applying the principles properly to your martial techniques. 

One of my concerns with the dogma or remaining true and unbending to how kata was taught to initiates is they tend to remain stuck with kata in its fundamental forms while a true kata must be broken down and blended to combinations flow with a one-two-three count that seen from the side looks almost like one fluid technique to take down an attacker. Watch a professional and you will see very little hesitation or time between the three or more techniques they use to get the job done. 

Once other important facet to kata and their bunkai once the principles are studied and become natural is to break down such things and mix and match to test out different combinations you can use for self-defense. It then does not really matter the literal bunkai you were originally taught to lay a foundation but to expand and extend such things into those techniques and combinations that work according to all the fundamental principles. 

For those who are not moving toward a teaching position in martial arts it is also important to use these types of methods to discard those techniques that are not effective or are not good for combinations, etc. to focus on the few things that work well for you. This is the heart of any martial system and I recommend to study such concepts thoroughly. 

Stop Faking It

In modern martial arts we tend toward faking it under the guise of not applying techniques, etc. on the excuse of "being to deadly." First, how can we possibly tell if a technique is actually deadly unless we have killed someone with it? How do we determine the functionality of a technique unless we actually apply it? How can we do a functional test unless we apply them with some level of resistance? 

How can we say that something works if all we ever do is train using "simulated techniques" through pre-arranged drills, etc.?

The answer may lie in learning about the underlying factors that would make a martial skill function in a violent encounter. Regardless of the system or style differences there must be something common to all of them that would and could and should make them function in a violent encounter but what is that commonality? 

It is a set of fundamental principles that make things work when violence hits and our bodies and minds resist through fear and chemical dumps that diminish the effectiveness and ability of mind and body to act properly. 

We must stop faking it in the dojo to realize true and productive and functioning self-defense or we are just playing and deluding ourselves into a false sense of security. 

If we train in martial arts for the philosophical benefits as depicted as the "Way" while realizing that the defensive aspects are not present then that is a good thing but to delude ourselves into faking self-defense where none exists or exists in a watered down mostly ineffective way is destructive. 

Stop faking it!

Philosophy and Psychology, Why bother?

Interesting thoughts as to why there should be a philosophy in martial arts. It is sometimes frowned upon as a waste. This is most often, to my experience, the credo of those who focus mainly on the physical. The physical alone has limitations while the mind and the mind-set are infinite in practice and use. The mind is the most important part of martial training. As I have stated before, the body follows the mind and the mind leads the body, and the two are intertwined where a solid balance leads to mastery of the mind and body.

The body and therefore techniques, regardless of what kind, are controlled by the mind. You have the conscious mind that thinks and encodes the limbic mind or the hindbrain or the lizard brain that is instinctive and far speedier than the thinking mind. The limbic system simply acts while the mind, the conscious mind thinks first then sends a signal to act provided that signal is not frozen in midstream because the thinking mind is busy - thinking. 

To balance the mind you need academia/literary requirements. Look at philosophies as a means to take the mind past simply encoding data to making the data do something productive. Look at this as the difference between just knowledge and knowledge with common sense attached. We all know that without some modicum of common sense our knowledge is like kata performed without purpose - a simple dance. Add in common sense to the acquired knowledge of which a large part is a philosophy from said knowledge and you begin to get a stronger, larger and vastly more proficient/efficient mind. The body follows the mind and there for the mind will follow the body for the body also has something to teach the mind and that adds to the philosophies of the person and martial systems. 

We want to be both physical and principal balanced, especially in combative disciplines. Look at philosophy and its research, improvements and changes as a means to sharpen the mind similar to how exercise creates a healthier and fit body. When we discuss philosophy we free the mind from dogma, etc. and allow our minds to roam free. A free mind cannot be exploited as can a mind set it its ways by dogma and other trappings. The present moment mind is free from such encumbrances and philosophy, contributing to psychology, open the mind allowing free flowing thoughts and ideas much like water seeking its own path to its natural level. Philosophy leads to discussion and consensus as to a wholehearted practice, training and application of principles that are effective. 

The powerful mind can in and of itself overcome and dominant the threats of the mind such as anger and fear. Our attacker or opponent will sense our clarity of mind, our mind-to-action, our intention and our emotional state that equates to a lack of fear and a controlled anger. 

When our philosophy discusses aspects of the psychological principles inherent to all martial systems such as mushin no kokoro, kime, non-intention, and other mind-states then we become impervious to mental imbalances leading to physical imbalances thus defeat and damage. 

PRINCIPLES OF PHILOSOPHY

Mind, Mushin, Kime, Non-intention, Yin-Yang, Oneness, Zanshin & Being, Non-action, Character, The Empty Cup.

Bibliography:

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