Exploring Levels of the Kenpo Gokui

We sometimes take things literally. Kata for example was thought to be a continuous fight from beginning to end. Some felt this was restrictive so gave up kata in lieu of short combination's to fight. It become apparent much later and to a few dedicated kata practitioners that to think in such a limited way closed kata to a short range of benefit.

It became apparent to those that one must look at kata from many angles. Singularly, Combination's, and Continuous but not restrict this to the basic form of the kata. We learn this from the study of the Kenpo Gokui and thus the I-Ching, etc.

How? If we take apart the gokui, i.e. Heaven, Earth, and Humanity (persons heart) we see that it is shown in three parts representing the upper (Heaven), lower (Earth), and central-middle (humanity; humans; persons, etc). When we practice our art we divide our bodies into three sections, i.e. jodan (upper), chudan (middle), and gedan (lower).

A bit from the I-Ching, "The yang element at the bottom (lower) is firm and strong and has the potential to help others." which if you look closely this particular reference that comes through out the I-Ching and is hinted at in the Kenpo Gokui refers to having a strong and firm foundation. The kenpo gokui hints at this by referring to unbalance as a weight; body changing directions, and hard and/or soft (the tomes light the way to the I-Ching and they light the path to more).

The I-Ching also divides its interpretations of the hexagrams into "three" parts as well, i.e. lower, central, and upper. The Heavens are above us while the Earth is below us and we connect the two with our feet firmly touching the Earth and our heads/minds reaching to the stars or Heavens above us.

Isshin - one heart; one mind

Isshin kanji characters tell us that Is means "one" when coupled with "shin" which means both heart or mind with some instances when it means one heart-mind.

The gokui refers to both the heart and the mind as well as a direct reference to the blood circulating which is similar to the sun and moon where the heart leads the way in this.

The I-Ching at Jian - Hexagram #39 makes a direct reference to times of hardship where the people provide assistance in overcoming in supporting the society by having "one heart and one mind" or "Isshin."

Tatsuo Sensei provided us a lit candle when he presented the first generation of practitioners a copy of the Kenpo Gokui for that candle provides light, like the sun and its reflection upon the moon, to see beyond what we can simply "see" and "hear" with our "eyes" and "ears."

Something to contemplate at the next wholehearted practice.

Diversity; Kui [no.38 of I-Ching]

The Kenpo Gokui represents diversity. Diversity in that there are all "one" yet within the one flows in-yo;yin-yang which tells us that in all things there is diversity yet in seeking harmony or equilibrium we find "one."

Diversity is natural and unavoidable. The key as depicted in the gokui from the I-Ching is to seek harmony. All diversity can be harmonized regardless if between family members in a household, or humans of a society, or all humanity of the world. A key is "one's attitude!"

If both sides decide to come together as "one" with sincerity and truthfulness with a willing attitude, no problem cannot be solved.

The original meaning of the hexagram/symbol of the I-Ching, #38 - Diversity [li-fire;dui-lake], was "eyes do not look at each other," which tells the ancients that humanities lines of vision are different. There is diversity among all humans, all creatures of the Universe. [Side note: It is also interesting that the ideograph, an eye is drawn on the left "in a vertical position"]

The I-Ching goes on to say that we must seek common ground while keeping our differences in reserve which in the idea of the Isshinryu Kenpo Gokui is that we practice keeping our ego's in check and seek out the understanding of others to "see" the differences between us and to find "common" ground in which to establish a mutual relationship that can now foster into more bringing all of us together as "one" society or family.

Having the correct attitude fostered through reishiki in the dojo carries to our lives. This correct attitude neutralizes diversity among humanity and basing our lives on this we will avoid misfortune.

We must not forget that in this action we must understand that it takes proper timing and an appropriate situation to foster this kind of understanding. To honor the gokui and the spirit of the Way we must know when to be in action and when to be in non-action, timing is everything.

Begin with the little things and build on this! Those who should respond [timing-situation] to each other diversify, and those who should diversify, respond [equilibrium]. To have a proper attitude, even encountering persons with different ideas, there will be no problem. Remain in the spirit of conciliation and compromise in the time of diversity so that you may best serve the general interest of the whole, remain wholehearted.

The I-Ching/Kenpo Gokui tells us that resolving diversity should be as "neutral" as the clouds accumulating and bringing down rain. It takes time, patience, and proper attitude.

I Ching Quotes

"The I-Ching looks at relationships as opposition and complementary. It has never been universally regarded as the sole property of any particular religion, cult, or school of thought. "

[This is why the gokui and other classic tomes for any art form exist with out influences from either side, yin-yang, but remain in the median or equilibrium/balance; this makes it unique in the art or way to guide with out prejudice from any system.]

I Ching Quotes

"It is a matter of verifiable record that the I-Ching signs came to be used as a esoteric notation system for describing elements, processes, and experiences in certain developmental practices involving special uses of body and mind."

[Kenpo Gokui makes references to methods of mind-body practice/training. It is a short cut to the longer I-Ching esoteric system]

Our True Face

There are two faces that humanity has, one is the facade we place for everyone to see and there is our "true face." We are all actually actors on a world stage who projects only what we want others to see and perceive while our "true face" remains hidden, secret, and private.

Sometimes we hide our true face from ourselves. If our true face or our true selves make us unhappy for any period of time then we develop a strong facade to view and hide our true selves deep within our minds. Some day this hidden secret comes back to haunt us by causing pain and suffering both mental and physical. This can occur slowly over a very long period of time.

This can occur on a voluntary or involuntary basis. We hide our true selves to survive a threatening and controlling environment be it in our minds our in society. We are doing what is instinctive by developing those thoughts and feelings needed to survive because we have not identified other means to deal with such.

This is where our singular practice of the mind and body can help us to "see" and "hear" our hearts so that our minds slowly open the doors to our private face. Although initially this will be painful the process we practice teaches us that a slow, deliberate, steady form of gradual practice increasing our ability to see and hear our hearts provides us the tools to deal with those blockades so we can become "one" with our true self and only then can we become one with the Universe.

If I had to decide the most difficult path anyone can follow in the "Way" this is the one. To see beyond our facade to enjoy the beauty of our true selves truly brings about happiness and contentment.

All bottles are good once we "see" beyond the labels on the outside and find the true value of what is within, we all have purpose and that is good.

Reality

How things appear to a person in relation to all the experiences they have had up to this particular moment in time. It is a state of being actual or real or the state of the world as it really is rather than as you might want it to be. It is a quality possessed by something that is real.

Then again, "What is real?"

Is reality simply a "state of mind?" Is our perception simply that which can be seen, heard, felt, tasted, etc.? Is reality nonexistent outside of our ability to see it, etc.? What I mean is that we may really be energy that is floating around emptiness much like the "matrix" and our reality is determined by what our minds produce as influenced by the Tao.

The Tao is that huge computer program of the Universe of which we are the bits of energy that run around its emptiness and as our energies touch one another it produces a program unique to us as single bits producing what we all perceive as the world, the heavens, the sun and moon, the Universe and all that it "appears" to contain.

What is truth, reality, genuine? What it is, our perceptions according to all that we have experienced in this life and all of our past lives; in this moment and all of our past moments!

"All bottles are good!"

Great Strength

The principle of how to use one's great strength; one should not become too self-willed and opinionated. To the ancient Chinese, great strength should not merely appear as physical strength. Moral strength is more important and powerful than physical strength. Relying on physical strength, one's achievement could not endure. Only moral strength could radiate its brilliance and be ever-lasting.

I-Ching translated by Master Alfred Huang

I have attempted, as an exercise, to create a kanji version of the English translation of the original kenpo gokui kanji.

Click and save if you wish to check my mediocrity in kanji/English. Your comments and suggestions will be humbly appreciated.

Kenpo Gokui Kanji

Just wanted to find characters that were large enough to clearly see so others, as myself, can use it to look up the definitions and thus study it thoroughly from that point of view. If you click it the picture will display at full size so you can copy.

Make note of (1) footnote. Some characters I could not find that were larger and clearer yet those displayed seem to have the same meaning in the dictionary I utilized.

Heaven and Earth; Sun and Moon

The I-Ching refers to the four significant symbols meaning Heaven, Earth, Sun, and Moon where the same references are made in the Kenpo Gokui of Te.

In the I-Ching Qian stands for Heaven, Kun for Earth, Li for Sun, and Kan for moon. Besides Heaven and Earth, sun and moon were the two most important symbols to the ancient Chinese. The sun and moon up in the sky were the first two natural objects they noticed to display the principle of yin and yang.

The Sun was a source of heat and light or most yang or the hottest, the brightest. The moon itself had neither heat nor light; its light was merely the reflection of the sun or most yin or the coldest, the darkest. The waxing and waning of the moon derived the principle of change and also that of the continuity of change.

Heaven and Earth, sun and moon were the four deities that the ancient Chinese revered the most. Heaven and Earth, respectively, represent the pure yang and the pure yin. Sun and moon represent yin within yang and yang within yin, respectively. The ancients named these four gua as the symbols of the four cardinal directions - Qian for south, Kun for north, Li for east, and Kan for west.

Yin and Yang exist in everything.

Sun and moon, fire and water, brightness and darkness are the most obvious examples of yin and yang. The symbol of the sun is Li, meaning the Fire or Brightness; the symbol of moon is Kan, signifying the Water or the Darkness.

When darkness comes which represents a situation of difficulty or danger one can know that no matter how dangerous or dark the situation, if one is able to follow the way of Heaven, one can pass through the danger as safely as water passes through a ravine.

Every ending follows a new beginning. This is the course of Heaven. Turn over a new leaf and make a fresh start.You can still live within the Tao by changing attitudes to remedy things.

The I-Ching says before starting you should carefully plan; after finishing deeply reflect. When in action do so with out undue haste; get out of the rut and forge a new path; find contentment with temporary successes. Hold the principle of the middle path (balance in all things for success; achieving equilibrium). Walk the central path and look forward to the future within the present moment.

Stop dealing with the symptoms of life; cure the cause instead. These are the simplest of things for your practice and life; or are they?

----- Qian:Heaven

Qian in the I-Ching represents "Heaven" which the ancient Chinese referred to as a symbol of the firmest, healthiest, and purest yang energy in the Universe. When you view the character/image in the I-Ching you will see it is an image of a rising sun (Sun is represented by the I-Ching character - "Li") radiating its light and energy - chi - and nourishing the whole world (Earth is represented by the I-Ching character - "Kun").

Underneath the sun symbol is another which represents the root of a plant that penetrates deep into the ground (this brings the connections of Heaven and Earth, etc.).

On the right the symbol is dispersing chi from the sun which is spread out under the Earths sky (this brings the connections of the Sun and Earth, etc.) denoting health and vitality.

Qian represents the nature and function of Heaven. Its functions deal with originating, developing, maturing, and declining, referring to spring, summer, autumn, and winter (when we think of ourselves this is birth, adulthood, maturity, and death; in Te this is a beginner (Kohai), novice (Sempai), student (Kyosei), and master (Sensei), etc.)

Qian tells us that the purpose here is to study so as to apply instruction, philosophical and physical, to life. (this may be where we get the kenpo gokui and Tatsuo Sensei references to the study of not just the physical but the spiritual aspects of the art as well in order to find balance in training and practice.)

Qian asks us to remain present yet to always "see or look" toward the future and to "see or look" into the past. The "Way" or "Way of the I-Ching's Qian" is in the ability to change and transform. (why change and transformation comes from the rigors of mind-spirit-body training in the fighting arts)

Qian moves forward endlessly and inexhaustibly. (meaning we do the same in our travels of the way of the empty hand) Following the way of heaven leads to sprouting, growing, blooming, and bearing fruit.(we achieve sprouting as beginners when we have studied the kihon; growing comes from continuous and serious training in both kihon and kata; blooming is where we achieve a level of seriousness by achieving a level of sho-dan where real practice and training begin; and we bear fruit as we move higher to levels that go beyond the mere physical but into the spiritual realms)

Tatsuo Sensei said to get to know about other and the I-Ching/Qian tell us to understand the nature of change and adjustment; to know when to move forward and when to back up a bit. They say this is the way of Heaven. (Consider timing, focus, and Ma-ai; distancing in practice then elevate that to the training of the mind where we can "see" and "hear" that which we encounter and coming to the appropriate decisions before taking any literal action, etc.)

To be as Heaven means to keep moving constantly, persistently, and with stability (we can achieve true proficiency in the practice of Te only through a dedication to practice that remains consistent, persistent, and with a dedication that builds stability in the Way). Much like the objects in the Heavens that follow their orbits without deviation, still maintaining equilibrium. (finding our path, following it, and remaining balanced)

If all our actions follow the way of Heaven we will maintain equilibrium (balance; through such as kihon and kata we achieve equilibrium in our bodies by developing both sides equally for balance; achieving a balance of the mind as well through visualizations, etc.). We must train and practice the way to understand that every action should be in accord with the proper time and circumstances. If they are not in equilibrium then we must refrain from action until action is required in accordance with Heaven. (do we not train the mind to achieve peace and when peace needs it then with action but only when circumstances warrant it?)

We must train and practice so our lives will be as the life of dragons! Dragons were believed by ancient Chinese to have the ability to swim in the ocean, walk on the ground, and fly in the sky. Its constantly changing actions were unpredictable, like changes in the weather. (maybe this is why Tatsuo Sensei never did kata, etc. exactly the same way every time?)

In equilibrium with Qian be firm, strong, magnanimous, and energetic.

As mentioned here all things need to find their balance, to be in harmony and that goes with Qian in the I-Ching for if we follow the way of Heaven exclusively then we will go to the yang extreme and since the I-Ching and the Way of Heaven are to find equilibrium then Qian must have its yin, which is Kun:Earth.

----- Kun:Earth

Kun is Earth which represents the quality of Earth - submission. When Qian and Kun act together they act as an introduction to the entire I-Ching. (Heaven and Earth represent the person and through the gokui introduce the practitioner to the entire system or Way)

Kun, the Tao of Humanity, is to explore the social phenomena; humanity and its place in society or the world as one whole.

Kun is yin energy complementing Qian's yang and extends over the entire Earth. (Connecting the earth to the heavens). The Earth submits to the will of the Heavens yet through its influences tempers the Heaven into a balanced state of equilibrium.

Kun responds to Qian's creative action. Kun must join with Qian to accomplish anything. Heaven sows the seeds; Earth brings them to birth - a perfect complement of Heaven and Earth (Sensei sow the seed of the way of the empty hand and the deshi brings it to fruition).

Earth responds to the function of Heaven while remaining true to itself; allowing for the Earth to grow and nourish. (a person who responds to the attributes of Heaven allows themselves to achieve growth and chi.)

Heaven is Yang and Earth is Yin which are the two primary and fundamental forces of the Universe. They are opposite but mutually complementary. They must coordinate and support one another. (by understanding one another we learn to understand and support one another which makes all of humanity "one" and allows us through this knowledge and understanding to complement one another for peace and tranquility)

In our practice if we delve into the gokui we then understand that our practice and training while in motion is strong and firm but when in repose becomes gentle and submissive which tells us to deal with life in a gentle and exceptive way with the ability to achieve our serenity though our ability to be firm and strong in words, deeds, and actions.

If a person of Earth possess the virtues of straightness, uprightness, and submissiveness, like Earth responds to Heaven; then one is able to carry out the will of Heaven spontaneously, without effort. Is this not the way of the empty hand when fully understood and practiced, in balance, and with equilibrium?

Kun tells us to restrain ourselves; to be cautious in words and actions. To be cautious is a preventive stance to avoid harm. A person whose heart is as Heaven and Earth will find balance and thus act accordingly. This is the Tao of Earth.

Practitioners of Te should embrace its completeness in practice. Earth embraces the Tao of Heaven while humans follow the Tao of Earth. In this practice we may earn "respect" which means respect for oneself in keeping our inner life straight. We also attain the ability to "rectify" as in rectify oneself in making one's outer action square.

Earth represents pure yin. It possesses beauty, yet is concealed; it engages in service, yet claims no credit. This is also the Tao of Earth.

A person whose heart is the same as heaven and earth is one who has found equilibrium and understands the mutual needs of each which means that when yang is without yin, it is to firm. It is defeated because it is too easily broken. When yin is without yang, it becomes vicious and leaves a legacy of trouble. We learn to achieve a relationship between yin and yang so as to be harmonious, creative, and productive.

----- Li:Sun

Symbolizes brightness or the "sun." Li means to leave, to part from, to be away from. The sun is the most yang energy.

I-Ching expounds the truth of yin and yang; they oppose each other and yet also complement each other. Kan and Li as symbols of the sun and moon. Heaven and Earth represent the pure yang and the pure yin. The sun and moon tell us that within the yang there is yin, and within the yin there is yang.

The I-Ching tells us to follow the Tao of Heaven and apply it to human life. The ancients believed that the truth expounded was as perpetual as Heaven and Earth, as correct as the four cardinal directions, and as bright as the sun and moon.

What this tells us is that during times of darkness and danger we should cling to one another for to do so brings out the brightness of the sun. (as practitioners following the gokui we are taught through our relationships with understanding and trust that we bring out the best in us through that understanding and resulting relationship; two individuals can also be opposites and unique but through understanding of one another also complement each other. This is shown through the practice of uke-tori; sempai-kohai; sensei-deshi; sensei-kyosei and so on.)

The sun and moon attach to Heaven like humans who have heart and soul attach to everyone. This is like the grains and plants attach to Earth.

The sun provide heat and light as a person can provide a sunny and bright attitude in life. Both will provide energy to achieve great things. The sun growth of plants, etc. while a sunny attitude the growth of heart with one another.

The heat and light of the sun represents intelligence and wisdom. When we encounter difficulties we can feel as if we are falling into darkness and when we find a solution then we cast light removing the darkness.

This teaches us to approach life with caution as well as sincerity, trustfulness, and wholeheartedness. This sheds light upon the distinction between right and wrong. (a persons heart as heaven and earth is one who practices the entire way so that they can learn to distinguish between the right and wrong of situations coming to the correct path with the proper answers.)

To understand the first two gokui one must understand many things yet if we understand that the sun sets in the west and rises in the east then we understand that the ancient Chinese used sunset as a metaphor to indicate old age. The sun declines quickly, like the end of one's life. Life and death are natural phenomena like the circulation of the sun and moon or sunset and sunrise. (In Te one starts at 10th Kyu and travels the circular to 10th Dan which at the completion of the circle brings us back to the beginning.)

----- Kan:Moon

This I-Ching symbol is comprised of the symbol for Earth. It teaches us to maintain confidence: soothe the mind. (Many aspects of practice when complete teach us zanshin and mushin which is to calm the mind so the mind remains present and able to achieve calm confidence.)

Kan exemplifies the traits of assurance and faith, caution and trust, and helps us to pass through difficult situations. The other half of the symbols of Kan for the moon. Coupled with the sun they are the two most important symbols to the ancient Chinese.

Kan is neutral for it provide neither heat or light other than the mere reflection of the sun. The moon waxes and wanes which is the same as the principle of change; inevitable and constant; how we deal with change becomes known as a natural part of the Universe.

The moon along with the sun as well as heaven and earth represents that there are yin and yang aspects in everything.

Kan's main theme or the moons main theme in Te is to teach us how to deal with difficult situations and danger. It shows us to remain calm and establish a positive attitude so we may consider how to prevent a situation from worsening, then find a way to solve the problem before it becomes violent.

Moon or Kan in the I-Ching means one must maintain confidence and calmness of heart and mind. Like the moon reflecting on calm pools of water. Maintain a spirit of faithfulness and reverence. Take this attitude in dealing with difficulties. No matter how dark and difficult it is, don't lose self-confidence for there is always the way.

One should cultivate an attitude of self-understanding and self-preservation.

Loyalty

Click HERE.

Discrimination, Harassment, and ...

I am the acting supervisor for an IST Release Management group and every two years we are required to attend a two hour class on such things as discrimination, harassment (all kinds to include sexual), and more. Retaliation is one such part of this training.

Why do I bring it up here? Because I have seen these things happen in training halls through out my career in the Fighting Arts. I have been lucky that those minor infractions I may have done in the past never turned into anything serious and occurred mainly due to my ignorance, which is not excusable.

One of the many benefits of following a "complete Way", such as Karate-jutsu-do, is its ability to teach us to focus inward and look for improvements.

I recently read, and now re-read frequently, a book on "civility" which in itself helped me to see within myself some behaviors that I felt were innocent to instead by rude and inconsiderate. My practice helped me to open my mind to these transgressions and now I have corrected such behavior.

In the fighting arts we can be susceptible to the power rank and status can bring us and to use that power properly is paramount in a good Sensei or in a person in general. As senior persons of the fighting arts and especially in the Way of the Empty Hand, not to forget the many other ways we can follow, that our positions as seniors can put juniors in difficult situations if we are not aware of ourselves and what we do and say in the training hall. What we do in the training hall should be the same as what we do in life and what we do in life is the same as what we do in the training hall.

To allow ourselves to be consumed by our achievements, our abilities, our rank, and our status in the training hall can have profound effect on fellow practitioners. This is why I have posted on the relationships we develop in the hall referred to as the Sempai/Kohai, Deshi/Sensei, Deshi/Kyosei, etc. relationship. Its affects are far reaching and we as leaders of an art are obligated to carry that with honor and dignity.

Practice the art of civility! Practice the "Way!" Never forget that every word and deed has potential! Where the potential goes is completely up to the individual, make it a good one!

Giri! The obligation hardest to bear...we are obligated to give the best service as our abilities will provide...make it so!

A Nice Quote

Ohhhhh, I really liked this one...

We Fighting/Martial Artist must really consider this one with present moment intent!

The Dragon

(Note: I have placed () in places and put a number in them so you can read any notes I wanted to express at the end of this excerpt on Dragon's.)

The Dragon has many forms in Chinese mythology.

The T'ien-lung is the Celestial Dragon, who carries on its back the palace of the gods. The Shen-lung are the Spiritual Dragons, the makers of the wind and rain. These dragons are most important to crops, and are the ones most often depicted in Chinese art.

The Li, of which there are four, inhabit the oceans. These Sea Dragon Kings live in palaces of crystal and jade. They have yellow scales, shaggy legs and tail, a jutting brow, flaming eyes, small black ears, whiskers and a gaping mouth full of long sharp teeth. The Li are immortal and can communicate without speaking. On occasion, they are used by the undersea gods and goddesses as a means of transport.

The Chiao dwell in the mountains, and are shaped like a snake, with a small head, crimson chest, green striped back, yellow sides and four legs. The are about thirteen feet long. The Ti-lung are the Earth Dragons, who govern the rivers and streams. The Fu-ts'ang lung are the Dragons of hidden treasure, guardians of the wealth that is hidden from mortal eye. In addition, there are nine other forms which are considered sub-species, and whose forms adorn various household objects.

Dragons are also identified by both physical type and color. Physical categories--serpentine, clawed, horned and winged--are thought to correspond to the various life cycles, with serpentine being the youngest, and winged being the oldest. Azure dragons are omens of spring; red or black dragons are ferocious and cause storms; yellow dragons possess the greatest virtue and intelligence; and are only seen during times of perfection.

The dragon is the King of Scaly Creatures. It has the power of invisibility and transformation, often appearing in human form. Dragons are generally well meaning, but sometimes fly into fits of rage, causing havoc and storms. They are also deaf. Dragons are fond of beautiful gems, roasted swallows, and are especially fond of teasing spiders. Dragons are thought to be afraid of iron, centipedes, China-berry leaves, beeswax, tigers and five-color silk thread.

The most important treasure a dragon possesses is its magic pearl, which the dragon always kept near, either in its mouth or under its chin. The pearl gives off a radiant light that never fades, and is the symbol of wisdom, enlightenment, self-realization and spiritual richness. Dragons become powerless if their pearls (of wisdom) are stolen!

The first Chinese are thought to have descended from Nu Kua, who was part dragon, part mortal. The humans that descended from her were tutored by her consort Fu Hsi (first legendary emperor). The dragons that descended from her were fluid, appearing often in human and animal forms, and were regarded with awe and affection.

There is a superstition that holds dragons responsible for the invisible lines that run through China, which meta physicists compare to the ley lines of Briton. (1)These lines are thought to be Earth's veins, through which the natural forces flow; if obstructed, disaster is thought to be the consequence.

The Celestial Dragon, identified by the five claws on it feet, has been an emblem of Imperial power since the Han Dynasty (206 BCE) and is reserved for symbolic use by the Emperor and heirs, and by princes of the first and second rank. Princes of the third and fourth rank use the four-clawed dragon as their symbol. All other nobles who are allowed to use the dragon in their symbols which are restricted to the three-toed variety. The dragon is also worn by grooms on their wedding day.

(1) Interesting that this thought parallels what is found in humans. Our veins carry with it a natural force we refer to as Chi or Ki. Its flow determines our strength as well as those weaknesses that cause loss of health, etc. This is why what we do with our minds and bodies can affect us both positively and negatively. When we consume sustenance that is not good for us it causes that flow to become disrupted causing illness and sometimes or at least ultimately death before our time.

Earth's veins or lines also determine the health of our environment. How we treat the Earth will have effect on the environment which in turn is our sustenance for with out a healthy Earth how can we create the food, air, water, etc. we need that sustains us.

Think about this!

Blindly Following

The I-Ching says, "The way one should use the I-Ching is not simply a matter of blindly following the oracle, but rather of understanding one's place with the situation."

This follows in regard to the kenpo gokui and the practice of Okinawa Te. In the beginning we do follow the way exactly. We do this to build a strong foundation. As we continue to build then we start to let things follow the influences of the Way which are not strict but fluid.

In a dojo one may fall prey to authoritative persons who have control issues. This teaches us that we shall not just blindly follow yet we will question. The only way to progress is through queries to those who have come before us. This is a reciprocal way. This is the in-yo of Te and the Way. This is finding balance in all things.

I don't believe any master of old wanted us to follow their teachings blindly and with out question. This stifles when we need to feed and flourish the Way.

Much like seeking the way through the ancient text of the I-Ching. It is something that is used to guide the decisions of the individual with knowledge that this person must decide if it is appropriate for them at that particular moment.

Ancient stories tell of a King who sought the oracles guidance yet in the end felt that the timing was not correct to accept the advice and followed another path that took them to success. If they had blindly followed the advice they would have come to failure.

Never follow blindly. Let the Tao provide its guidance from the Universe so that you may instinctively come to the right decisions and take the proper path to enlightenment.

Lost and Found

Many years ago I felt lost. I needed to find a way to be found. I found body building but it lacked something and I also found that it fed the ego with not substance to achieve something more. I tried boxing and Judo as well which taught me fighting skills but something seemed to be missing.

I found the Marine Corps which gave me a lot of guidance and focus. It also fed the ego more than it should but to meet the Corps strategy for combat and so on it was the best. I still needed more...

Then on the island of Okinawa I found Isshinryu and along with the Marines started down a path full of excitement and possibilities. Many years later I still felt lost so I started digging into life a bit more where the light sudden came on so I could "see" more.

The kenpo gokui and other sources of the esoteric studies seemed to give some direction to all the practice and training I had done for so many years.

Maybe to explain it better I can use a movie with Billy Crystal. In this movie Mr. Crystal's character seemed to be lost so along with his friends they embarked upon a path or singular endeavor that tho was not the original intent did provide for that "one" thing that ultimately showed him the one true meaning of it all. His character found himself through this singular endeavor much like the "Art of Te" helped me find my way.

While driving cattle the drover told Crystals character that the answer to life was this "one thing" and when asked he stated that each of us had to find that "one" thing for ourselves.

Only through the many trials and tribulations of that cattle drive did Crystal's character find that "ONE" thing that gave life meaning and direction.

Our practice of the art of the empty hand or any other endeavor where we practice with diligence and purpose can that "one" thing be revealed.

Gokui no mokuso!

Learn about Others

"One should gather friends around, as a hair clasp hold together hair, and care about others." I-Ching

Tatsuo Sensei said, "We must understand each other. Learn about each other, our cultures, and our religions."

"By understanding we create a better chance of getting along."

"Heaven and Earth are a part of the Universe, human beings must be 'one' with the Universe."

"Be flexible as needed."

"Be 'one' with the Universe (Heaven and Earth) and get along with our fellow man. Learn their cultures and religion. Learn all things so we may get along."

"Even if we cannot promote friendship between Okinawa and America through karate, my true hope is that if karate becomes popular in the U.S.A. and Hawaii, then Okinawa would also become more well understood."

A few of Tatsuo Sensei first generation students discovered the depth at which Sensei wanted practitioners to achieve through the study of the gokui and other ancient ways from the conversations they had and the above quotes come from those conversations.

This was also taught through Cisco Sensei as Tatsuo Sensei Dojo Kyosei/Sempai/Sensei. Tho his quotes only focus on a narrow aspect it should be understood that the study of the dojo kun and especially the kenpo gokui is only restricted in its interpretation by the practitioner. As we study and practice the hopes are that we will "see" more than what shows on the surface.

If we just practiced the path indicated by Tatsuo Sensei we would benefit greatly. As told through the study of the I-Ching we gather among friends. One very important aspect of this is the tendency of many to close the door to that group thus limiting the benefits to that single group. To create a clique is not the true spirit of the practice of the gokui.

It is a slippery slope to study such things for the ego can silently push us toward this clique when we should remain open to all.

This is not saying that to have circle of friends with like spirits but to not close the door to many others simply because they may feel and believe in other paths.

The true spirit of "Gokui no Mokuso" is to meditate on all things to understand and through understanding accept everyone for their spirit. As Tatsuo Sensei meant we must "care about others"; "understand each other"; Learn about each other with no perceived concepts or ideologies; learn about all cultures and religions which teaches us about the person; and thus learn to get along "regardless!"

Gokui no Mokuso!

Pangs of Regret

Do you sometimes feel that if you don't practice/train physically on any particular day that you are neglecting the "Way?"

The Goju Dojo Kun says, "Practice daily and protect traditional karate" and Grasshopper interprets the kanji she was provided by Higaonna Sensei as, "Through disciplined daily training, strive to carefully protect/guard traditional karate."

Isshinryu dojo kun is a bit more forgiving, "Devote one’s mental concentration and practice sincerely during the course of training."

Today I just felt like I need a break for both my mind and body were "Tired." Normally I just ignore it and go about training but on occasion I just have to break away. When I do I have a few pangs of regret like I am going to miss out on something; a big break in my studies and training. In this I wait a few minutes and move forward.

In reality I firmly believe we must find balance in all things which is what we can derive from the study of the dojo kun, the kenpo gokui, and many other ancient texts. The body needs movement and work to remain healthy yet at the same time it needs to reach to the opposite where the body has time to recoup, regenerate, grow, and to become more. It can only be done with a modicum of temperance in training.

Simply avoid excesses in all things. Allow for the natural evolution of all things which includes your mind and body. There is an excess of training; an excess of not training; one must find that medium where you attain maximum benefit from what you do in life.

Take the time to recharge; allow your body to talk to you and know when to train and when not to train.

Temper; to temper the mind-body-spirit; temperance or the trait of avoiding excesses; to temper training and practice or temperance; to moderate or moderation...many different ways with the same result, much like the many "Way's" of Te, they all have the same path just different ways to follow it. All this is to be tempered with a modicum of temperance.