Trigram "Thunder"

Did you know that one of the primary trigrams that make up the sixty-four hexagrams of the I Ching is "Thunder" which also is representative of the first born son. This makes this particular trigram significant to "Isshinryu" practitioners as Tatsuo Sensei was the first born.

Fu: Return:

In the I Ching there is a quote that provides more in regard to one's "way" to being a balanced person. AJA Sensei has said many times that it is our responsibility to seek out the truth and make changes to ensure that what we say, do and teach is truthful and accurate. This quote from the I Ching also tells us of the importance of this value of self:

"A man should not take shelter in trivial excuses, but should look within and examine himself. And if he has done something wrong he should make a noble hearted resolve to confess his fault. No one will regret having taken this road."

To confess fault is to admit to oneself that they are in error and must resolve to correct it immediately for to delay would result in fault. If one takes this honorable way then although they erred initially they have redeemed themselves by making the adjustment and expressing that correction to all concerned.

This is the Way of Heaven and Earth, Kenpo Gokui first tome. It is a person of true "heart" who can see within themselves the way of Heaven and Earth and achieve a greater level of being a wholehearted person.

Yin and Yang Symbol - Updated

Click to see the larger version...this has been updated to reflect additional meaning derived from the I Ching and the Kenpo Gokui studies.

Yin-Yang and the Five Phases

China in the third century envisioned the work in terms of two interlocking systems: yin-yang and the five phases, also known less accurately as the five elements.

The duality of yin-yang is one of the constant norms of the universe. Though opposing, are also complementary in that one can never act independently of the other; the waxing of one invariably entails the waning of the other.

The familiar figure representation of yin-yang emphasizes the fluid symbiotic relation. The curvilinear areas of dark and light enfold each other within a perfect circle that knows no beginning or end; the tiny seeds of each are discovered in the swelling contours of its opposite. At the culmination of one, its opposite is born, and so on, in a constant process of advance and retreat, making and unmaking.

The list of the five phases includes water, fire, wood, metal, and Earth. The phases are essentially five different types of processes ergo the corrected term of "phases vs. elements."

Bibliography:
Nylan, Michael and Hsiung, Yang. "The Elemental Changes: The Ancient Chinese Companion to the I Ching." New York Press, 1994.

Yang and Yin

Click on the image to see the large version...

I was reading a new book that compliments the I Ching. In it I noticed that it defined the symbol for Yang-Yin or as it was originally called, "Firm and Yielding." I always wondered what the "dots" or as they call them the "seeds" were representative of and this seems like the most accurate description.

The circle represents "perfection." There are some other definitions of this circle which I will address on later postings. This is the perfect symbol to represent the way of the Tao or the way of nature itself here on the Earth.

We are all in a constant state of "flux" and the enfolding of light and dark with the seeds representing a rebirth of dark and light with no end can be equated to the cycles or phases of the sun and moon.

The swelling of the large area or contours with the seed in the "center" is also representative of the birth of its opposite and so on.

This is something worth delving into as it helps us understand the "way" of things in the world in which we live and can provide us insight into the answers of the myriad things we encounter following the path of the Tao.

[Kenpo Gokui referenced by the emblem, i.e. firm and yielding as in hard and soft with heaven and earth or sun and moon not to mention the changes of the symbol with the seeds being in a waxing-waning cycle, etc...think about it.]

Reality vs. Reality

The following quote from the Matrix Philosophy gave me pause so I connected it to the importance of training thus provide it here for your consideration.

"In 'reality', we make judgments about people and situations without having full information all the time - we must do this just to be practical, since the time it would take to gather all the information we assume would be prohibitive to living our lives. We fill in the gaps of knowledge with guesses and prejudices of our own. Thus, reality may not be as 'real' as we tend to think of it, since we do a fair amount of construction on our own."

You may want to read it several times as it states we tend to gloss over and insert from our own experiences. Thus my reference to training. "Focus," is so important especially when confronted with a self-protection situation. The choices we make as to action when confronted can determine outcome. Outcome could be productive or destructive simply from the "gaps of knowledge" we encounter not to forget the natural tendency to "insert" our own guesses and prejudices as collected from our experience in life.

Wars have begun for simple misunderstandings. Since we now realize that our "natural tendency" is to do this behavior then we must train ourselves to "focus" completely. This does not mean we do this in everything for the statements says this is not entirely possible but when it counts the most we can "consciously focus" or observation, "seeing" and "hearing" on that particular subject, i.e. actively listen with intent, etc.

Maybe if we in this world did more of this on such important issues we would not have to go to war or have physical destructive contacts.

This goes back to the "implications" of the gokui and the book of changes where we need to learn as much as we can about others, their customs, etc. so that we have the "full skinny" before making judgements.

Sound good to you?

I-Ching Quotes

"Openness and tranquility, freedom from preoccupation and agitation, are qualities that allow humanity to deal adaptively and effectively with change."

[remain present; clear the fog and see the light.]

Dragon and I Ching

Qian [1st hexagram]:

Line 1: This line is represented by a dragon flying low.
Line 2: The second line is symbolized by a dragon arising in the field.
Line 4: The fourth line symbolizes a dragon getting ready to leap out of the abyss and fly into the sky.
Line 5: This line says the dragon is already fling - a man of great virtue is ready to be a leader.
Line 6: This line says the haughty dragon reaches its limit.
Line 7: This line says that the ancient Chinese believed that, although dragons were the strongest and most powerful creatures, they never fought for leadership.

Qian is "heaven" and represents the "Creative or as Master Huang says, Initiating." If you view our style from this perspective you realize that Tatsuo Sensei followed it exactly. It was the process of the creative and initiating that brought about his development over many years of what he perceived as an eclectic form of Okinawa Fighting Art and thus named it appropriately "Isshinryu."

If you review the excerpts from Master Huang's edition of the I Ching you will see connections to various aspects of the Isshinryu system. If you look deeper into the meaning of each you will find connections to the process and the kenpo gokui which he provided us when leaving his dojo.

Knowledge of Tatsuo Sensei, his thoughts and beliefs, and his customs and the customs of his people; you can "see" beyond and into the depth of Isshinryu and find what it truly has to offer us as its children.

I-Ching Quotes

"Openness is the form of Heaven, tranquility is the form of Earth. Unceasing self-strengthening is the openness of Heaven, rich virtue supporting beings is the tranquility of Earth. Boundless spaciousness is the openness of Heaven, boundless breadth is the tranquility of Earth. The Tao of Heaven and Earth is openness and tranquility; when openness and tranquility are within oneself, this means Heaven and Earth are within oneself."

[self-strengthen with shugyo.]

Kenpo Gokui Revisited

Heaven and Earth - 1
Sun and Moon -2
Hard and Soft -3
Balance and Weight -4
Change -5
Circumstances -6
Eye and See -7
Ear and Hear -8

When you review the attributes of the eight primary gua which makes up the gua of the I Ching you will see that the qualities mentioned in the gokui fit under one of those eight which equates to the other sixty four gua of the book of changes.

Kun: earth, responding, quiet, yielding, docile, belly, mother
Gen: mountain, stand still, accomplish, resting, halting, hand
Kan: moon, water, sinking, venturing, moisturizing, below, ear
Xun: wind, penetrating, assembling, dispersing, lying, thigh
Zhen: thunder, moving, approaching, arousing, rising, foot
Li: sun, fire, clinging, illuminating, radiating, above, eye
Dui: lake, delighting, determining, pleasing, seeing, mouth
Qian: heaven, initiating, active, firm, virile, head, father

Kun and Qian are the yin and yang which both symbolize heaven and earth to connect the 1st and 3rd tome of the gokui.

Kan and Li are the moon and sun which also represent the opposites or yin and yang but represent changes so that connects the 2nd and 5th tome not to forget that they both refer to the eye and ear as well as seeing and hearing so the 7th and 8th tome are also connected here.

Dui connects to the 7th and 8th tome for hearing.
Circumstances or the 6th tome is referenced indirectly to the other gua which can be represented by their opposites as they are associated in the I Ching.

Qian of course the 1st tome of the gokui. Head can be a symbol of the eyes and ears so they connect us to the 7th and 8th tomes. Firm to the 3rd to symbolize hard and soft and active to the 6th to symbolize the ability to strike due to circumstances, etc.

Once you start to "look" or "see" between the lines and outside the box you can connect many things. One of the wonders of the gokui and by extension the I Ching, etc. is that depending on many factors they both "change direction" at any time allowing the book of changes to apply to all things, all persons, and at any time of life be it the ancient times or the "now."

Notice: I am not the all knowing or what ever of the I Ching nor the Kenpo Gokui but if what I write in my meanderings causes pause or the mind to say, "Hmm or Ah-ha!" then I have accomplished a service.

Tatsuo Sensei and the I Ching

The Concept of Time;

"It is not something that can be rationally induced at will; it is an attitude, through which the tools and the method can be brought to bear effectively."

"The most advantageous relation to time is naturally that of harmony."

The Creative Principle;

This particular reference in the I Ching points to the Creative and the dragon which I find to mean, in relation to my practice, the creative processes of Tatsuo Sensei in the creation of Isshinryu and since the dragon plays a critical role, i.e. Tatsu means dragon man and Tatsuo has the dragon in his "Me-gami design" that this is a significant verification as to his abilities as a man of the ancient texts.

"One is the word for Sun, not the sun as a heavenly body but as a giver of light, a word that is also to be found in the sign of yang, one of the two first principles in old Chinese philosophy."

[When yin and yang interact they create and the Creative here is hi lighted by the light of heaven as it shines on Tatsuo Sensei illuminating the inner understanding of the fighting arts as life to create a new form which will become "Isshinryu."]

"It is drawn down out of its heights into the human cosmos. The divine heaven becomes a human heaven."

[Tatsuo through his meditative practice accepts the heavens as they enter into his human heaven.]

"Success, the second word, is characterized as the coming together of all that is beautiful, as the beauty of excellent, valid forms, the forms of works of art, but also of the beautiful forms of social intercourse, of the mores."

[]

"The word 'furthering' is associated with justice, with what is right and fair, and thereby also with duty, what it is suitable that a man should do. Perseverance is consistency; it is fundamental to all actions."

[]

Hexagram 1: Qian
1. The sublimity of the Creative depends on the fact that it begins everything and has success.
2. Furtherance and perseverance: thus it brings about the nature and way of all beings.
3. The Creative, by positing the beginning (accepted as true; positing), is able to further the world with beauty and utility. Its true greatness lies in the fact that nothing is said about the means by which it furthers.

[]

"The movement of heaven is full of power. Thus the superior man makes himself strong and untiring. He strengthens himself and does not give up; a further indication of the need for a strong creative will."

[Tatsuo Sensei as the dragon; nickname deals with dragons, etc.]

"Hidden dragon." "The word 'hidden', used here, literally means: submerged under the water, concealed in it, and water, naturally, is the dragon's original element."

[In relating excerpts from the I Ching I take this statement to mean, in relation to Tatsuo Sensei practice, etc., to mean that during those formative years in practice which he used to create his style the dragon, Tatsuo Sensei, remained hidden or submerged in the water where he in his element was able to conceive of the possibilities.]

"Dragon, the symbol of the Creative."

[Since the dragon and the dragon of Isshinryu, Tatsuo Sensei, both symbolized a Creative aspect of their life that this told Tatsuo Sensei the direction or change he must live in order to "change" and thus bring about Isshinryu.]

"The dragon on the bottom line is, for the time being, still hidden beneath the water with the advice: Do not act [This refers to his holding back to inform the karate community until the time was right]. At this time the primary need of the creative principle is concentration, the plunging downward into its own depths, whence it is uncertain with what one will emerge, a situation that naturally prohibits any action."

[This told me that Tatsuo Sensei understood the meaning of the I Ching and the resulting Kenpo Gokui because he remained true and loyal to the community while if focused his concentration on birthing Isshinryu through his study and teaching of the older styles of Goju and Shorin. As the I Ching and the symbolism of the Dragon in Chinese Philosophy dictates the submerging of the dragon into his or her own natural element allowed the creation to emerge from within Tatsuo Sensei. He knew that until the dragon emerged from the depths he was to remain focused internally.]

"The second line of the hexagram is where the dragon emerges from the water. The man comes forth among his peers with a message (I have a new style, etc.), which he has brought from the depths (while submerged he took no actions but when he was ready he emerged to speak with his peers and introduce changes to his practice of the fighting arts, etc.), and would like to obtain some response to his message."

[When Tatsuo Sensei determined from this excerpt that the dragon was to emerge from the water that he could now come forth to the karate community and announce that he created a new form of fighting art which was named Isshinryu. It also refers to his obtaining a response and initially the response was not favorable so it is understandable that he would switch back some aspects of his teachings to please his peers until the time of change was ripe for their acceptance. Maybe this was that period before he officially named the style. He would soon receive that favorable response from his peers leading the official naming of Isshinryu.]

"The dragons realm is in the water or the heavens, not on earth. The insight that has been gained in the course of the creative process is still unshaped, not yet in a valid form, and so not ripe enough to be represented. This is the time to apprentice to a master and to learn through work with the material."

[This can be coupled along side the other previous quotes as the reason he understood that his initial message would be received with doubt from the others, his karate peers. Due to his meditations he had the insight and foresight to resist pushing and allow the path to unfold naturally. He remained an apprentice to his masters until acceptance was assured.]

"The position of the Creative shows the danger of stepping out of established ways with a group of like-minded men and playing the revolutionary."

[The above also coupled in his readings of the book of changes also told him about their initial response by warning him of the dangers of stepping out of the established ways or the old traditions of the group of "like-minded" karate practitioners of Okinawa. He new his ideas would be revolutionary in two senses in that one was a direct conflict with his peers beliefs and the other is the revolutionary views Isshinryu would provide to the future.]

"Fellowship with men in a clan. Humiliation."

"The situation is characterized by the incessant work of creation and the intense anxiety to have the image come into being. Here a man must work consciously on what he has brought from the depths; he must work upon it and polish it in order to find the right shape for what he has to do or say."

[It was Tatsuo's diligent and constant practice and study of the arts that lead to his creation. His image coming into being was also foretold to him here and resulted in the image of the Me-gami which as you will see in the following also placed the dragon in the heavens flying above but underneath the "one" or the "three masters" that inspired his creation. He then took those many years to work on Isshinryu and to work until it left its rough state and was thoroughly polished into what we practice today. He did find the right shape and it is Isshinryu.]

"Treading upon the tail of the tiger (tiger is represented in the Me-gami). It does not bite the man. Success."

[I would want to assume that this particular statement in the I Ching is what told Tatsuo Sensei that he should move forward diligently as his treading on the tiger's tail or not as represented in the Me-gami of the tigers headdress on the goddess was his way of saying he was a success since his efforts were a success, etc.]

"The word 'metamorphosis' means a revolution, a transformation that makes something new out of something old [Tatsuo Sensei who created something new, Isshinryu, out of something old, Goju and Shorin]. Such a transformation is the first principle of all creation, cultural as well as artistic. The concept of artistic creation is very broadly understood here, almost all realms of life being thought of as ordered by art - not only those that we call art in a narrower sense, but the entire conduct of living, including such things as the art of taking a walk and the art of taking an afternoon nap."

"Every art, through insight, effects a transformation in the product that is created, and such a transformation is demanded here. One has a choice as to how the thing that has to be represented shall be formed."

[Another one that may have influenced Tatsuo Sensei in his creation...]

"Sincere points to the inner truth (hexagram 61) through which a man does justice to his own essence and remains true to his own vocation."

[Tatsuo Sensei may have read this one and it influenced his life to the extent that he remained true to himself, to the Okinawan Fighting Arts, and all his vocations be they sumachi or teaching karate-do.]

"The fifth line is the ruling of the sign of the Creative: Flying dragons in the heavens. It furthers one to see the great man."

[Ahhh, the dragon flying over the goddess as a representation of Tatsuo Sensei being the great man he was in life and in spirit now that he is passed. His flying dragon in the skies of the Me-gami, did he mean this to incite the continuance of creativity in his style? Did he mean to transmit his experiences through the symbolism of the Me-gami? Did he also mean for us to understand that we must continue our search for a "great man" within ourselves?]

"Here the dragon has raised himself to his own element, he wavers no longer, the decision is taken, he is in heaven and can now be effective. He stands in the place of Heavenly power."

[Tatsuo Sensei, may he remain in peaceful tranquility in the Heavens, he attained the ultimate of the gokui and the I Ching by his heavenly power transmitted through us hers on Earth practicing and carrying on his traditions of Isshinryu.]

"When the dragon is there he represents the divine, hence the success of the creations is assured. There are no more inhibitions, no further warnings. Here the creation comes to perfection."

[Is this another meaning of the Me-gami dragon in the Heavens above?]

"A flying dragon in the heavens is a powerful picture."

[Another reason for the dragon in the Me-gami?]

"A superior man obeys the benevolent will of heaven (that is, he follows it or is in harmony with it). Every development leads to its necessary consequence."

[The final word on the success of Tatsuo Sensei!]

Bibliography:
Wilhelm, Hellmut. "Heaven, Earth, and Man in the Book of Changes." University of Washington Press, Seattle and London. 1997

I-Ching Quotes

"When open, one takes in all; when tranquil, one perceives all. When open, one can accept things; when tranquil, one can respond to situations."

[Tranquility is natural to a newborn child. Growth introduces blockage that can only be removed through proper training and practice; see three "P's"!]

"Seeing" and "Hearing" - Kenpo Gokui

Is not our "ego" the equivalent of the "Matrix" where our minds as influenced by dictates of the ego on our lives. Can we achieve reality in our minds with out the ego's influences? Is what we see, hear, smell, taste, and touch reality or is it something that comes from the ego? Is the ego something that is influenced by what we see, hear, feel, touch, and/or taste and how do both influence the other to create the reality we perceive as individual minds held in the shell we call the body?

Such questions and the pursuit of the answers may be the key to unlocking the realty from the perceived reality. This is the "Way" and why the gokui makes vague references to both the mind and body. Remember that the body always follows the mind regardless of its perception of either the real or unreal.

We are what we see, hear, touch, smell, and taste as interpreted by the mind which is under the control of the "ego" so that if the ego is the "Matrix" then what we perceive as our true world my not be reality. We don't literally "see" but to achieve understanding we must first "know" and the knowing is influenced by the "seeing, hearing, etc" that is received in the brain and interpreted as influenced by the ego. We justify everything in our lives by what we "see", "hear", "touch", "smell", and "taste."

Our justification for our beliefs comes from all the experiences we have had and this remains true unless we have a reason to distrust those experiences. Who dictates this trust or non-trust? It starts with our ego's and sometimes we rely on our perceptions of others instead of our own "hearts" to tell us what is what.

Everything we feel is either normal or not normal, expected or not expected, or any other experiences is nothing more that a function or result of something else we have experienced or what we are used to.

The mind controls the body and what the mind senses determines what the body does in many ways. You can look at the senses as a type of interface or input/output device(s) that program the mind through the filter of the ego and tell us what we do both mentally and physically, i.e. the bodies reactions or actions. This is important. Is this the "Matrix" of our ego?

Our world extends as far as we can sense and tho this is minimalistic in truth it does form knowledge about the world although it is our limited world vs. the true world of which we live in on this planet.

One reason I understand when the gokui only refers to the two main senses of sight and hearing is that these senses are what is called the distance senses, for they function at a distance as far as the eye can see and the ear can hear. They do not require any physical contact to work and provide information. When we see or hear something is that sent directly to the mind as truth or is it filtered by our ego matrix first and then colored by that filter? If so, they we have to ask how to bypass that filter called the ego. We have to see how we can re-program that script of the ego so it does not send anything but the truth of reality.

Sometimes looks and sounds can be deceiving which is one goal of the gokui to teach us how to differentiate and act. A means of testing the sight and sound of something is to perceive it with physical contact. Once you make physical contact with something then it becomes more "real." As the I Ching says, "Seeing is believing, but touching is the truth. The body can not live without the mind, the mind makes it real." The mind is the focus then as to the Matrix of the Ego we are trying to take hold of because if the mind makes it all real then the addition of training and practice as well as the tactile ability to reach the truth is paramount.

We see and hear but we use other faculties to confirm the truth of it to reach reality. Even touch is influenced by the ego program so programming the ego is important.

The fighting arts utilize "chakugan" to be proficient in action. We are naturally reactive in our bodies when we "see" and/or "hear" something that triggers the flight or fight responses of the mind and body. When the bodies natural defenses start our heart rate, breathing, and adrenaline are pumped and our minds, if trained properly, assist us in re-directing those natural actions into a more productive action. Mental images, even if confirmed with hearing and finally other physical means, occur usually after the bodies natural protective responses are in action. So the training can also keep one from taking inappropriate actions if fooled by the eye or ear. There is only one way to accomplish this and that is through practice and training which may be the reprogramming of the ego so it filters fact and not fiction.

The I Ching refers to the duality of real and not real. Appearance and Reality can be two different things and our "seeing" and/or "hearing" may cause reality to be skewed. We have a mind and body which is the Creative results of the Tao, or the Great Tai Chi, which is the creation of yin and yang that lead to humanity and the Universe.

What is it that is common to all real things and common to all unreal things, that makes them what they are and different from each other? The unreal world depends entirely on things in the real world for its existence. Then again if my hypothesis is accurate then the real vs. unreal is influenced by our ego's which are influenced by our experiences in life as we grow up and the ego changes accordingly as information comes but if the program is not enabled to "truth and reality" then what we perceive and believe may not be reality.

Another point in this exercise is our ego program or ego matrix is a basic in and out program when we are born. This is why the ancients always strive to be like a new born child but if the ego matrix of those around us as we grow are not properly programmed then those programs code our program changing the ego matrix into a mixture of others into the "one" which is us.

Is everything we experience a mere appearance, or are these appearances manifestations of actual things which are more or less as they appear to be? What is the ego matrix telling us.

Minds are of the ability to make things real even if they are not. Maybe this is why we have so many factions in our fighting art because all the ego matrix's are programming their minds and why should they disbelieve their own minds?

When the mind receives input from the world by "seeing" or "hearing" or "touching" something then the body will react according to what nature programmed into our very being, DNA, Instincts, etc. We can change this deep set nature through practice and training but it takes continued, constant, diligent, repetitive training and practice to overcome the mind and bodies natural reactive instincts.

The idea is to reprogram our matrix so that we are not confused by what we see or hear so clarity becomes instinctual and the truth is real. This could be the way we overcome misunderstandings that lead to conflict. When we are free from confusion and reprogram our ego's so that we can identify the real then the mind will cease to be influenced by unreality.

Let training and practice teach our minds and bodies to recognize and understand the ability to distinguish appearance and reality so we can take actions that are appropriate. Maybe this is the true key to "not striking first" rule in karate-do? If we attain that ability then we can not be influenced unduly by events that normally cause re-actions. Let action be the rule and let re-action be set aside as something we do not do much like "not striking first."

Reprogram your ego matrix so that your mind has the power to overcome illusions, to achieve the ability to exit from any predicament in life with appropriate intent resulting in peaceful action.

We can only do this by taking charge of our matrix and opening the mind to reality.

I-Ching Quotes

"The embodiment of openness and tranquility, or emptiness and stillness, is sometimes likened to polishing a mirror so that it can reflect clearly."

[The three "P's"; polish, polish, polish; practice, practice, practice; presence, presence, presence]

I-Ching Quotes

The "rest" or stilling of automatic thought and behavior, intended to provide room for impartial awareness and deliberate action. When one is open, the mind is clear; when one is tranquil, the mind is pure.

[Remain present, in the present moment, in the now, as this is the only true way to achieve a tranquil mind that will be open to receive instinctive action in both word and deed required of a warrior. It eliminates the impulsiveness that leads to danger.]

I-Ching Quotes

"Empty the mind of its conditioned subjectivity, stilling personal predispositions so that unbiased understanding and action may take place."

[Mushin, Zanshin, Heijo-shin, Chosin, Fudoshin, Isshin]

I-Ching Quotes

"A complete human being is stillness and action, receptivity and creativity, are complementary and interdependent, all necessary to be complete."

[To be a complete warrior be still-rest and ready to be active-movement. Know the differences and practice diligently. Be balanced, establish equilibrium, and be complete.]

I-Ching Quotes

"Success and failure of tasks is a matter of the alternating rise and fall of movement and rest. When you are mindful in times of rest, you are observant in times of movement. If you have self-mastery in times of rest, you can be decisive in times of movement. If you have stability in times of rest, actions will not lead to unfortunate results. Rest is the foundation of movement, movement is the potential of rest. "

[rest-practice;movement-combat, these are the fighting arts view of this particular comment. Success-victory; failure-defeat, in the fighting arts depends entirely on the amount of time and quality of practice done before entering into harms way. If you drill with heart you will be effective when in combat. The ability to train effectively results in the mind taking appropriate action before allowing the situation to rise to the physical. Movement and Rest; Practice and Combat - Success and Failure; Victory and Defeat; remain diligent rest adequately and prepare for movement for this is the Way of Tao.]

I-Ching Quotes

"Grasp What is Near" in the I-Ching means to become aware of the modes of oneself. "Search afar" is to observe modes in the world. These are the two complementary modes of existence, movement, and rest.

[Duality in all things of the Universe. We must master ourselves to have the ability to observe and learn others. As taught through the kenpo gokui we must first learn about ourselves and be open to both the good and not so good so we can become and then we can learn about others and their selves to be one with humanity which in turn opens the connections to the Heavens and free the cycles of energy that flows between the sun and moon.]

I-Ching Quotes

"The I-Ching is a tool to assist in observing and understanding anatomy of events. It is the book on the master of change."

[Change is inevitable; a part of the Tao of Life; the Tao of Heaven; the Tao of Earth; the Tao of Humanity. The singular practice of the fighting arts or any art form is the physical steps used to assist us in observing and understanding our self. The Kenpo Gokui inspires us in practice to "see", "feel", and "hear" what is the Tao and opens the first door to the I-Ching which opens the second door to mastering change while the combination of practice, gokui, and I-Ching open the third door to enlightenment. Give this great thought!]

I-Ching Quotes

"Life is a journey, and we are all travelers. Every event in our daily lives is part of a continuum of change and development. Time and space are a process. Every individual event enhances change and development. We must respond to the changes and discover the most suitable way to deal with them. Only by responding to the changes within the whole process can great success be achieved. This is the key to success."

[Wow, this one causes me to pause and say, "Wow!" I wanted to do well in life so I spent my youth trying to learn the best way to do this. I found that the Marines and later the fighting arts gave me a focus and a means of achieving a good life. I learned to understand the ebb and flow of the changes in life and that finding balance is most important with the knowledge that no matter what the ebb and flow continues and the balance we find is merely finding the correct way to accept changes and adjust accordingly. This in a microcosm is what we can achieve on a basic level in practicing a "Way." It can be the fighting arts, the tea ceremony, the art of calligraphy, or any other endeavor one can focus on and take along the path of life.]

Gradual Growth

I stress the need to build a solid foundation in the basics, that which is practiced for life and I say that there is only one way to achieve a level of proficiency and understanding which is in accord with nature, the natural way of things. To try and circumvent this process leads to a lacking in proficiency and thus in life.

I came across some quotes in the I Ching that express the need to follow the laws of nature.

"Wood above, Mountain below. It denotes a tree that is growing gradually to its height on a mountain. When the trunk of a tree grows upward above the ground, its roots develop deep underneath the earth. This progress upward and downward growth are in positive proportion. In this way, the tree remains strong, firm, and stable. This is the wisdom of nature. Weeds grow fact; they are neither strong nor stable."

Gradual development is the "cornerstone" of the fighting arts that encompasses both the physical and spiritual. Much like practicing kata with out bunkai and visualization. We see etymologically in the gokui references to the cycles and processes that are natural and in equilibrium with the Tao or the Universe so those who take this seriously travel the same path in practice and training.

Trees whose roots fail to develop properly into the earth are easily uprooted while tree that has found balance in gradual growth finds their foundation or root system to be deep, strong, resilient, and healthy.

Those who take the natural path of the fighting arts develop wholeheartedly while those who insist on the short path end up quitting when it no longer suits their egoistic needs.

Which path do you follow?

I Ching:

"In advancing, one should move gradually." "Any kind of development should proceed in an orderly way and advance step by step."

Blood, Circulate, same, Moon, Sun

The Ancient Chinese understood the principles of Yang and Yin when they first took notice of the Sun and Moon. The sun provided heat, light, etc. and the moon provided darkness and reflected the sun's light to assist in the darkness.

Watching the "change" between light and dark, seeing the waxing and waning of the sun's light on the moon, and the sun/moon traveling across the sky's, i.e. the light of day and the dark of night told the Ancients of Change and how it oscillates from one extreme to the other with equilibrium at the mean of both changes.

Darkness is danger or difficulty so the sun's light reflecting on the moon shows us the path to take in overcoming the dangers or difficulties encountered in the dark or the darkness of life that ascends on us in times of trouble.

The sun rises and overcomes the darkness much like the changes we take to find balance so that we can overcome all of lifes tribulations through the changes we perceive and understand.

Many things in our fighting/striking arts practice mirrors this basic premise of change or yin and yang. In regards to physical fitness we provide parrallels by discussing how blood, life of the body, circulates through out the body. How it does this is similar or the same as the changes of the moon and sun. The cycles of the moon and sun as the blood cycles through out the body.

Our practice is hard and soft much like the sun (hard-yang) and the moon (soft-yin). This takes a good deal of study and contemplation.

The I Ching:

Kan is the moon with reference to the "ears" for "hearing."
Li is the sun with reference to the "eyes" for "seeing."

Sun:

• The symbol for heat and light.
• Brightness.
• Intelligence and Wisdom.
• Sheds light to distinguish between right and wrong.
• Eyes, The pheasant, East, Image of clinging.
• Sun signifies the image of fire, of electricity and lightning, of armor, of a knife and spear, of a turtle, of a crab, of a snail, of a mussel, of a tortoise.
• I respect to trees, it is the hollow ones with tops withered.

When the sun goes, then the moon comes, and when the moon goes, then the sun comes. The sun and the moon drive each other on, and brightness is generated in this process. What has gone is in contraction, and what is to come is an expansion. Contraction and expansion impel each other on, and benefits are generated in this process.

Moon:

• Symbol for danger or difficulty.
• Interpreted as falling into darkness.
• Represents water-moon.
• Ears, Pig, West
• Moon signifies the image of water, of channels and ditches, of hidden or lying concealed, being now straight and now crooked, of a bow, of a wheel.
• Gua of Blood.
• In respect to man, it is the increasingly anxious, the sick at heart, etc.
• It refers to horses especially those who put their "hearts" into it.
• In respect to trees, it is those that are strong with dense centers.

The moon does not radiate heat and light, so it is attributed to the symbol of water, because water is cold and its attributes is the opposite of fire.

The cycles of the moon and sun represent "rest" and "action." This means one who practices must find balance by knowing when to practice and when to rest. Rest and practice drive one another and proficiency is generated in this process, and benefits are generated through this process. The means of rest and activity generate equilibrium in the physical allowing generation of "Chi" which powers the spirit and benefits the mind so the body receives its benefits.

I-Ching Quotes

"Harmonization with the time by active or passive adaptation to the present situation in order to proceed along the optimum line of development. The I-Ching is the aid to the discernment of the quality of each time and its implications for doing or non-doing."

[Heaven and Earth; Sun and Moon; Hard or Soft; Eyes and Ears; the many facets of the gokui tomes that tell us overtly that equilibrium/balance is crucial to harmony. We must harmonize with all things for they are connected by strings of energy that make up the Tao. Active-Passive; the form of action we take be it in our minds or how our bodies take action in relation to the contacts that we encounter during our waking moments. Do not lose site of the fact that this also includes the actions taken in our minds when we are in rest/sleeping. Both affect how we act in life for both influence the energy that flows in the Universe and through our being. What we do or do not do; what we see or not see; what we hear or not hear; the actions we take or do not take have effect in the Universe; the butterfly effect...give it thought.]

I-Ching Quotes

"The Appropriate Time", the time for doing or accomplishing whatever is to be done or accomplished. The time when something becomes possible or necessary due to a subtle configuration of conditions. The appropriate timing of action or inaction.

[Core concepts for self-defense in the fighting arts. Time is loosely referenced in the gokui but is dominant in the whole as timing is critical in both the physical and esoteric forms of life. Timing is crucial to handling all situations for a person who is not sensitive to time/timing will not "see" or "hear" conditions as they unfold in daily activity. The activity or actions taken must be done in the appropriate "time" in accordance with the laws of nature or the Universe to either be successful or find failure lurking just around that corner.]

"To observe the waxing and waning of positive and negative forces to discern the subtle portents of good and ill outcomes, of regret and humiliation."

[The cycles of the sun and moon with emphasis on the moon as it represents humanity. The heavens and the sun provide the different cycles as the sun touches the moon in a way that reveals its many facets through the waxing and waning of the sun's energies giving examples of the changes that occur naturally letting us understand the nature of change.]

Person, Heart, Heaven, Earth

The I Ching says that "Heaven" is 3 [odd] and that a person is also divided into three parts, i.e. the Jodan [upper], Chudan [center], and Gedan [lower]. The I Ching says Heaven is above [upper] while Earth is below [lower] and that humanity is in the center. We know that humanity or person benefits from the marriage of Heaven and Earth while our "hearts" benefit from our minds and connections to the Earth.

The heart also resides in the center much like humans [person] resides in the center of the Tao as connected by Heaven, Earth, and Humanity.

Pay attention and you will notice that the number three appears in lots of places. In the fighting arts we have the trilogy of Te or "Kihon [basics], Kata [prearranged techniques], and Kumite [drills;sparring, etc.].

Earth is 2 and refers to our connection the Tao as it manifests myriad things with its interaction to Heaven, i.e. Yin [negative energy] and Yang [positive energy]. The action or interaction of the Yao lines in the gua provide for yin and yang and as those lines change so does the yin and yang.

Training is like this where we have hard training and soft training, yin-yang. We also must work hard at life and then take time to relax from life, yin-yang.

In the fighting arts we use chinkuchi or hard and koshi/gamaku or soft in performing our techniques. It is the ability to either be hard or soft that provides balance in practice as well as life.

Yin and Yang or two also applies to how Isshinryu was formed, i.e. naihanchi which relies on gamaku and koshi or soft to perform it properly while sanchin relies on chinkuchi or hard to perform. The blending of the two provided us the third element which is Isshinryu. Sanchin [Heaven/hard], Naihanchi [Earth/soft], interact creating Isshinryu [Humanity/persons] proficient in the fine art of Okinawa.

Study the I Ching, connect to the Kenpo Gokui, and find the complete wholehearted Isshinryu (3). Connect the spirit and mind to achieve health (body-spirit-mind) [3 again]. If you work hard and study with conscious effort and focus on all aspects of the arts then you will find open doors to all things under Heaven, on Earth, and within our Hearts to achieve Tao of Life.

Lets not forget the most important (3) three. What I call the "Ultimate Three" which is "Birth, Life, Death" which are the three that govern us all regardless.

I-Ching Quotes

"Deal with each 'time', each combination of relations and principles, in such a way as to achieve an appropriate balance of relevant forces and their modes of manifestation."

[Gokui teaches us to believe and find balance in all things. Everything has its ebb and flow while it runs best when in equilibrium with nature and the Universe...worth contemplating.]

I-Ching Quotes

"Time is characterized by "change", and particular times are characterized by 'specific relations of opposing or complementary forces' taking place in the course of this flux."

[Gokui tells us that change is inevitable and a part of life so how we "handle" change is a matter of equilibrium with the Universe be it Heaven, Earth, Sun, and/or Moon. The practice of "Ti" provides us the physical manifestations of "change" as in changing directions, seeing change, hearing the changes occur, and moving mind-body instinctively to accommodate the changes of life.]

No Absolutes Here

It must be said that when studying the I-Ching, Kenpo Gokui, etc. that there are "NO ABSOLUTE'S HERE!" I want to stress to those who read this post on the gokui and by extension the I Ching that my interpretation is not the absolute in this and as you will find by the plethora of books with the same quantity of interpretations that this is true.

What I mean is, darkness may mean a negative yet it may mean something totally different when it is influenced by another aspect of the I Ching. When darkness is supported by Heaven then it takes on a different meaning all together which may over come the darkness/negativity aspects.

My meanderings here are my interpretations of what I am and have been studying. A key to the I Ching as a book of changes is that each change is influenced by the present moment of the person and that persons entire life's influences.

My purpose here in this blog posting is to explore and discover with a side of possible influence on others to do the same. If someone appreciates the stuff I post then they may go on to discover their own path using the classics such as the I Ching.

My other goal is to connect the trio of the fighting arts, the art itself, the gokui, and the I Ching, just to mention a few.

So, take it with a grain of salt for it may differ when you are studying than what I provide, yadda yadda yadda :-)

Note: When studying first study the images, then the words, and then try not to focus on the words or the images. Find somewhere in between to find the connection and thus the answers.

I-Ching Quotes

The I-Ching refers to "Heaven" which is commonly believed as the "Source of Creation" and "Direction of the Universe"; The way of heaven, or Celestial Tao, is the body of Universal principle underlying all manifestations. To harmonize with the Celestial is only a matter of living in concert with "Time."

[Time is "now", the "present moment", and nothing more for the past and future are beyond "Time" and our practice is meant to train our minds to "see" the present moment as the only moment of life. Nothing else matters except that they teach us life in the present moment and then as the moment passes becomes something else beyond the "now."]

Heaven, Earth and Heart

Consider this...Tatsuo Sensei chose "Sanchin" and "Naihanchi" to provide the offspring of "Isshinryu" so if we connect the dots "Heaven is the father (Sanchin)" and "Earth is the mother (Naihanchi)" and their creative power of Yang and Yin brought forth the "son" and called him "Isshinryu!"

Isshinryu is of "one heart" so those who practice Isshinryu develop "one heart" thus a persons (the practitioner of Isshinryu) heart is (becomes through practice) the same as (that of) Heaven and (that of) Earth.

I-Ching Quotes

"The primary function of the I-Ching is to show the connection with sciences of human development. The contemplation practice of self-analysis and analysis of situations. The study of investigation of principles, fulfillment of nature, and arrival at the meaning of life."

[Can we connect the dots here with those same processes when practicing the physical and esoteric of the "Way of the empty hand" using the guide provided by Tatsuo Sensei and those who came before him? Isn't it the "Way" to seek self-improvement through self-analysis, the analysis of situations in the fighting arts are assessing and taking actions in relation to situations in society, to achieve a set of principles that connect us to the Tao and lead us to the enlightenment that is the meaning of life?]

The I-Ching references "Essence of Life" which refers to human nature and destiny; in the context of Taoism. The term means "mind and body," or "spirit and energy."

[The first two tomes of the gokui have meaning in regard to the mind-body/spirit-energy matrix. Gokui is the "essence of life of the Isshinryu system."]

Epiphany

I sat in study of the I-Ching when I suddenly realized I discovered the meaning of life. Its simplicity and complexity is daunting. I try, tho I achieve success sporadically I can say I try.

Gokui :-)

A person's heart is the same as heaven and earth.
The blood circulating is similar to the moon and sun.
The eye must see all sides.
The ear must listen in all directions.

These four of the eight tomes of the kenpo gokui are singled out so as to show relationships between them in regards to referencing the Heaven, Earth, Sun, and Moon [eyes and ears].

Heaven = Head
Earth = Hara
Sun = Eyes
Moon = Ears

Notice that involving the body itself that the head is a symbol of Heaven since man stands on the earth and their head indicates a connection to the heavens above. The Earth is symbolized by the hara of the body since the hara is the center of the body where all energy and balance come to "one" point.

If the hara is strong then the body is anchored solidly to the Earth through the legs and feet. When we make reference to the sun and moon the I-Ching uses them to symbolize both the "eyes" and "ears."

The last two tomes also refer to how the eyes and ears are doorways to more than simply seeing and hearing. Through seeing and hearing along with mind training one increases intelligence and wisdom, both symbols of the sun, where this intelligence and wisdom provide a means for the practitioner to shed light on actions that are right and wrong allowing determination as to which is which so we can act accordingly.

The moon tells us that to truly listen is to sense danger or difficulty. It is symbolized by the gua of blood which could mean that to determine danger and difficulty we can use our eyes to see a method of overcoming in a manner best suited for each situation.

Use your head to train the mind in increasing intelligence and wisdom while centering all in the balance point of the hara clearing the meridians and energy so that the eyes and ears can see and actively listen in all directions increasing our awareness peripherally and spiritually.

Heaven is the force that initiates and becomes active in direct relation to the Earths receptive and passive posture which allows all things to be experienced in the moment. The balance achieved results in the ability to see and hear, sun and moon, for intelligent action and wisdom of knowing when and how to act.

The symbolism of heaven, earth, sun, and moon extend to the other tomes of the gokui, i.e. when talking of the eye seeing all sides or the ears listening in all directions. The four also symbolize the directions of north, south, east, and west.

When they are broken down into the separate trigrams we can also see the references to the other four directions, i.e. north-west, south-east, north-east, south-west. The sun symbolizes east, the moon west, Heaven north, and Earth south.

We can extrapolate from this the complexity of the kenpo gokui as it relates to our practice and further studies of the esoteric path we should balance our physical practice to reach "one" or equilibrium in the way.

If we also see the symbols of the sun we see the tortoise which has significance in the Chinese philosophy of the I-Ching. It shows that reference to a myriad of things is not literal but a means of expressing ideologies on life that go beyond our ability to express in mere words. Symbolism has its purpose and if we look beyond the lines and words of the gokui as well as the other classics we can discover so much more.

Quick or Gradual...

"Growing gradually keeps the tree strong, firm, and stable. This is the wisdom of nature. Weeds grow quickly - they are neither strong nor stable." I-Ching by Master Huang

Wanting everything quickly seems to be the path we take in life yet nature tells us that we need to take the time to gradually and naturally grow and prosper.

No where is this of more greater importance than in the fighting/martial arts. The quote tells us in the I-Ching that to create a foundation that will last, that is firm, stable, and strong takes time and practice. Short cuts to achieve something quicker may provide satisfaction in the short run yet those who take the natural flow to build a foundation have created something that will last a life time.

The influences and benefits of this type of practice and training have far reaching effects and benefits. The book of change or the I-Ching was created many thousands of years ago to guide us in the natural order of the Universe. Today many are finding through research that the ancient Chinese were way beyond their time in wisdom and enlightenment.

Seek out what is natural and in balance with nature. Seek out what is natural and in balance with the Universe. The sun and moon never quickly travel through their cycles. The sun and moon follow the law of what is natural and follows the law of the Universe, the Tao.

How can we expect anything other then calamity when we constantly try to achieve things outside of what is natural and instinctive. How can we expect to be greater than nature and the Universe that exists beyond time and matter. What audacity!

"People are a source of strength for achieving goals. Such growth also needs to follow in the steps of precedent - experience provides a precious reference."

"It takes effort for a tree's roots and trunk to break up the soil."

The I-Ching tells us more, advancement is not accidental. It is based on the law of cause and effect. One should cultivate virtue, build up character, accumulate knowledge and experience, and work hard to establish credibility. This is the proper way to approach personal growth...just understanding of these words tells us this can not be done "quickly" with any short cut methods.

Notice practitioners who visit your training hall. One out of one hundred may actually stick around longer than fifteen minutes when exposed to the real thing. There are those who "come and go quickly" and those who "come, see, hear, understand, and stay" in a training hall dedicated to the way of the empty hand.

I-Ching Quotes

"The 'Way' - called Tao in Chinese - is a fundamental concept of thought representing universal and specific order or principle."

[in-yo;yin-yang; requires specificity in the order of the Universe which is indisputably nature while the singular practice of both the physical and esoteric provide "Ways" for the individual to cultivate the self into the vessel that receives the Tao instinctively resulting in equilibrium with the Universe.]

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

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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!