Tatsuo Sensei Hexagram (Hypothetically Speaking)

NOTE: This posting was inspired by a posting on the Yahoo Group, "Isshinkai," by Claudia. It has not been confirmed as to her accuracy by AJA Sensei and the below hypothetical hypothesis is all mine and any inconsistencies, inaccuracies, mistakes and omissions are mine.

The upper tri-gram (tri-grams are those eight primary gua that when coupled with other tri-grams form the sixty-four hexagrams of the I Ching) is Chen or Thunder. The lower tri-gram is Kun or Earth.

Remember that in the I Ching the position of the tri-gram has significance so thunder above the earth means something specific in relation to the time, place, season, whether the time is during the day or night, etc.

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This character or symbol represents Chen or thunder. In this particular case it represents the attribute of movement. In general it represents/means "the arousing," "inciting movement," and "first son."

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This character or symbol represents Kun or Earth. In this particular case it represents the attributes of obedience and devotion. It means one is inspired with enthusiasm. You will also find references to the law for natural events and for human life.

As I continually study this particular hexagram as I meditate on its association to Shimabuku Tatsuo Sensei, Master and creator of the Isshinryu system of the Okinawan Fighting art I find many inferences that in my mind can be associated with the Kenpo Gokui and many of the stories told of his life and teachings.

One must remember as they ready each section or line of this hexagram that the quotes are particular to the position of the line, the number be it a 6 or 9 in a particular position to understand its true meaning.

To understand the true meaning with depth and breadth requires study, contemplation and meditation. One person said they could throw the three coins and come up with a hexagram easily while my thought on this is they are not in full understanding of how the I Ching is meant to work which is why one should use the yarrow stalks and follow the advice that has one meditating on the person seeking the oracles advice and the situation that person seeks answers to.

There must be a connection and like many things alluded to in the reading of the I Ching through the Kenpo Gokui it requires building a solid foundation. What does this mean? We have heard many times how Tatsuo Sensei said we should try to get to know the customs and beliefs of others to understand them and become one. Well the only way is to study, contemplate, listen and learn about others.

This is the premise to the I Ching for we can only divine answers from its study if we spend the proper time to learn the basics and then meditate and study for a period of time for each person and each divination of said person. This takes time, patience and open mind-ness with out clouding of the personal egotistic influences.

So, when seeking the myriad strings of the hexagram "Yu/Enthusiasm" as it may have represented Tatsuo Sensei beliefs one must see the hidden meanings and we will find that upon continual and consistent contemplation we will build a solid foundation that will allow us to understand the connections.

We must never forget that those connections will shift for each time, person, personality, situation, season, hour and minute if we are serious. To trivialize it much like glossing over the basics leads to a foundation that is weak and will not support successfully a long term commitment to the way.

In this particular reading I found the following quotes to hint or stimulate thoughts of Tatsuo Sensei and his desire for us in our practice of Isshinryu. I leave no personal comment so to allow you, the reader, to see.

"The enthusiasm of the heart expresses itself involuntarily ... and rhythmic movement of the body."

"Enthusiasm should never be an egotistic emotion: it is justified only when it i s a general feeling that unites one with others."

"...he neither flatters those above nor neglects those beneath him; he is as firm as a rock."

"If a man hesitates to long, this also will bring remorse. The right moment for approach must be seized; only then will he do the right thing."

If you find this of interest then take the time to go beyond the mere outer layer by stripping away that layer to see more, i.e. the nuclear tri-grams as they form a hexagram.

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This character or symbol represents Kan or water. In this particular case it represents the attributes of danger of obstacles and/or obstructions. You will also find references to the following attributes, the abysmal, dangerous, and second son.

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This character or symbol represents Ken or mountain. The mountain supports as the earth which provides lower places for water to flow and form a mirror like reflection of all myriad things. It along with the upper tri-gram form a hexagram that tells us how to overcome obstacles and obstructions..

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It forms the hexagram Chien/Obstruction and its meaning should be meditated on and view in relation to the primary hexagram for Tatsuo Sensei.

I believe as you continually study and meditate on these writings and interpretations that clarity will form and you will sense the connectivity to him and his teachings of Isshinryu.

Bibliography:

Advincula, A. J. MSgt USMC (Ret.), Isshinryu Sensei. "His writings and postings of Isshinryu and Kenpo Gokui on Isshinkai. California 2009.

Wilhelm/Baynes. "The I Ching or Book of Changes." Princeton University Press. 1950, 1961, 1967, 1987, 1990, 1997.

Numerology of I-Ching Quotes

"To maintain harmony in relationships one cannot remain rigid to one's own interest or idea's. Being to amiable might cause trouble while overdoing in any instance in not good. Darkness teaches how to deal with difficult and dangerous situations. Brightness sheds light upon how to distinguish right from wrong. A bad situation can always be transformed into a positive one."

[To maintain harmony in life is to have equilibrium in all things. This does not mean regidity but flexibility for true harmony is to minimize the shifting from dark to light and light to dark with a goal of twilight where all is seen and yet not so bright as to blind.

Even in the arts, that of the fighting/martial arts one must achieve the ability to balance so as to remain in constant movement with the Universe and in combat with your opponent. The attain a rhythm is to unbalance the opponent while maintaining your own equilibrium.]

Mokuso and Kenpo Gokui; see and hear!

"The eye must see all sides and the ears must listen in all directions" as written in the seventh and eighth tome of the kenpo gokui as interpreted for the Isshinryu system. I recently, doah, read a quote in Major Hayes Sensei book and thought it was something I would pass along here.

It also goes to show that you never know what data mining will turn up in regards to your practice or studies as this one rang out when I read it so wanted to add it to my data on the kenpo gokui.

"Mokuso: the meditative session done at the start of training and practice is to clear the mind so we can "see" and "hear" better."

This makes so much sense. We need to discard all the trials and tribulations of our daily lives in order to actually see what Sensei is doing and listen actively to hear what he/she might say. When you are observant with all your senses you will see and/or hear more with intent on looking or seeking out knowledge.

We can not simply expect to have it handed to us on a platter. Sensei can talk till he/she is blue in the face when reality says we only retain a certain percentage of what is said so, we miss stuff.

Ergo, why we need to have clarity of spirit, mind and body when training and practicing. You never know what piece of gold you might turn up in all that water and sand.

Major Hayes Sensei also said in his book, "When observing Sempai in practice where they do something slightly different than you or what you were taught, be quiet and watch [allowable differences, etc.]. They are shaping the technique for personal practical purposes."

The core shall remain intact but to truly go beyond one must come to that place where they adjust things to suit their personalities and bodies, etc. When they do then a practitioner should stop, take notice [see] and then watch and learn [see and hear what is occurring with the sempai].


Bibliography:
Hayes, William R. Major USMC (ret.) Shorin-ryu Karate-do. "My Journey with the Grandmaster: Reflections of an American Martial Artist on Okinawa." Morris Publishing, Kearney, NE, 1997/2009 ISBN: 978-1-575-02-554-4

Truly Seeing: "The eye must see all sides."

As I read the book by Major William Hayes he points out another aspect to the kenpo gokui that may provide a bit of sense or understanding as to how far we can travel with the kenpo gokui as our guide. Read chapter ten of Major Hayes Sensei book, "My Journey with the Grandmaster," for the full meaning I am trying to convey with this post.

When we first look at the kenpo gokui we may think that the first two are of a strictly spiritual nature while the other six are the physical side of karate-do but we must not limit ourselves with that restrictive belief.

When we say we must see all sides that initially can mean that in karate we must look before we lead so to speak, i.e. chakugan, but it goes a bit further. His chapter opened another door to the many levels of training and practice of life and to that end karate-do.

He mentions visualization which we all take to mean a basic visualization of what could appear to our minds as a kind of hazy outline that attacks while we take action through kata training and practice. Major Hayes Sensei suggests that to take this beyond that limited level we must not only truly see that opponent but we must become totally involved in that opponent. I will suggest that I get that we must not just take a hazy outline of one dimension but constantly change that vision every time we practice.

Involve vision, hearing, smell, emotions, etc. and not just see but look for the details to bring that visualization to life and incorporate that into your kata training.

If you really want to achieve a sense of what I am trying to understand and explain here then read the book and remember this post when you reach chapter ten.

Bibliography: Hayes, William Major USMC (Ret.). "My Journey with the Grandmaster: Reflections of an American Martial Artist." Publisher William R. Hayes, first printing 1997, sixth printing 2009 Nebraska 2010

The First Lesson

Well, I have read the book and will begin by saying that it really does not cover what I consider the "gokui" as you might assume by the title. The Last Lesson (the Go-kui of Isshin-ryu) uses the word a few times but from my studies of all the materials I can find written on Isshinryu this one falls into the category of the teaching philosophy of an old soldier of the fighting arts.

I applaud his attempts to seek out what he understands as to the kenpo gokui but this does not give me the feeling that it is what Tatsuo Sensei may have meant by his provision of the silk kenpo gokui to his first generation students. His motivation and desire is there and should be respected yet when I view the title and then read the content I believe it gives an incorrect impression and misguides practitioners as to the objective of the kenpo gokui.

In addition, again from my view and understanding of Isshinryu, etc., the book what not well researched ergo the reason I say it is the "philosophy" of a teacher of the fighting arts. I found inconsistencies and comments that to me do not reflect the thoughts or understood thoughts of Tatsuo Sensei or many of the Isshinryu community.

I initially took the error of the me-gami on the cover in reverse as something the publisher accidentally printed and after reading the book have come to the conclusion that the error was not the publishers.

Also, I would take this publication as not only the authors philosophy on teaching and history but also a "kudo's; slap on the back; resume of me" type book where a lot is reflecting on what they accomplished as well as what others accomplished which if the title and theme of the book had not been directed toward the gokui reference would have been just fine but my thoughts are driven by that title and my studies of it which I will remind you are mine and not necessarily correct ones either.

I will address one thought the author conveys about the kenpo gokui in his book that I feel is incorrect. He states that one can not address the "gokui" until they have reached a certain level and age in the practice of Isshinryu. I believe this is incorrect and here is my hypothesis as to what Tatsuo Sensei may have thought.

Marines were stationed on Okinawa for a short period of time, most like 9 to 13 months. They wanted to learn how to be better warriors and karate provided them a means to accomplish that by its use of kumite. This was a primary focus of their desire to take karate.

Also, in order to achieve a level of Sho-dan a means had to be developed so that this would be possible in the short span they spent on the island. Tatsuo Sensei may have had to struggle with this because he wanted to convey the spirit of Isshinryu yet still provide a means to achieve the black belt.

So I hypothesize this that to achieve that level he decided, justly so, that the physical part needed to be learned and somewhat mastered, as mastered as you can achieve in so short a time, so that they could become a dedicated student, i.e. Sho-dan, and then when they departed he gave them the silk kenpo gokui and stressed its importance in continued study of Isshinryu, a fighting art of Okinawa.

I believe that most missed what he wanted and focused on that coveted black belt and upon return to the United States focused on opening training halls and gathering practitioners to teach the sport aspects of kumite and achieve notoriety in the tournament system.

This is why only a few actually heard, i.e. reference to kenpo gokui "The ear must listen in all directions.", his true desire that his continuing students reflect and study the kenpo gokui and all it leads you to in the path.

Because of this glossing over of the silk certificate on the kenpo gokui by most a misunderstanding occurred. In the book it refers to a leading practitioner attendance of a meeting with Tatsuo Sensei in attendance where the kenpo gokui may have been one of many topics and upon return from that meeting assumed knowledge and understanding of the kenpo gokui.

This was a mistake as I feel, my thoughts and mine alone, it takes a practitioner who starts their study of that aspect from the beginning, not later in life, and continue its study through out a life. It is a fluid thing and changes as one practices, studies and assimilates it into the very essence of themselves where that illuminates continuously until the end of time.

I also feel that this is a personal thing one has to achieve so in that light I feel maybe this author has achieved all he can possibly achieve in regards to the kenpo gokui. His book is his gokui and his alone but don't make the mistake that what he provided is the end all of the kenpo gokui. Don't make any assumptions that any of what I say about this difficult subject is the end all either as it is not and it remains a fluid aspect to my practice.

I have a bit written on the subject but this also in merely my attempts to understand it all and is not the end all or even a correct interpretation. It is just mine and hopefully I will continue to "see" beyond my own limitations and continue to grow and learn.

Anyway, I digressed a lot here but one thing to take away from this is don't let the title give you the impression that this is the end of the gokui. Forget the title and its reference to the gokui and read it for what it is, a bibliography and philosophical dairy of a senior practitioner of the fighting art of Isshinryu.

The Kenpo Gokui should be your "first lesson," not the last.

Hexagram 4: Meng/Youthful Folly says the following

"The fifth line, which is weak in a superior place, and the second line, which is strong in an inferior place, together expresses that fact that the strong teacher does not seek out the youthful fool; rather, the latter approaches the teacher as one asking a favor. This is a correct relationship in education.

Because the second line is strong and central, it can answer the questions of the fifth, keeping within definite bounds of moderation. But if these bounds are overstepped with importunate questions, the teacher in turn becomes disagreeable toward the pupil by refusing to answer."

[Some of the younger practitioners may not see the connection to this quote and the fighting arts (martial arts if you prefer). If you are my age or maybe older and have been practicing for more than thirty years then you will "see" the connection I am trying to make here at least to the old master stories used to teach perspective young dansha.

It is the crux of the matter for those who teach Americans and in a commercial capacity. Even those who may not depend on the income from their teachings to live but supplement their lives by charging fees, etc.

In our efforts to teach properly and then make money the lines that separate get really fuzzy. Money and the needs of life can pull an otherwise good teacher into a realm that lessens the fighting art.

This quote is one of many I have read that come from such ancient texts as the I Ching, the Kenpo Gokui, the Bubishi, and the Ancient Mysteries (a subtext to supplement the I Ching). These books of changes goal is to provide us with information to better judge our lives and find that balance that brings about enlightenment.

Enlightenment could mean peace, tranquility, social connection, balance in nature, ability to be present in the moment, and many more adjectives to describe the Way.

Teaching or emulating the fighting arts is one of the toughest endeavors I ever took as a life teaching. Immediately one perceives that this way immediately throws us into a duality of social connection. It puts two distinct individuals into close proximity where both have to start to socialize in a balanced manner.

The concept this quote suggests is something I feel is totally alien to Americans. We tend to think, especially when we start handing over money, that it obligates one to supply something tangible when as from my perspective providing guidance in the fighting arts and the Way is a individual driven relationship.

I have tried to teach over the years in this manner with some success. I realized mid way through that what was important was the dual relationship and its growth with the other being more of a benefit of that relationship. I was able to do so for twenty plus years with absolutely no charge or profit. I was lucky as my career provided me the means to do so.

As it states in the first paragraph those who chose to associate with me in this practice made the conscious decision to do so and understood that anything gained was strictly what the person developed from within. This begins the understanding of the second half of the art as the kenpo gokui alludes in its cryptic tomes.

The second paragraph reminds me of the stories told about Tatsuo Sensei where he would just sit there and remain non-responsive when someone posed a question that was outside the teachings and if one persisted then they may receive an answer that was not actually his wishes or they would simply meet with silence. This does not work here in the U.S.

We want instant gratification, we want set things for our money, we want answers to every question be it of importance or just insignificant. We want and we spend our time with such things as "I," "me," and so on when we need to focus back to "Us," or the group, society, etc. Back to saying, "We..."]

Give this some thought.

Greetings and Salutations (Time for another disclaimer, again!)

It crops up every now and then where someone somewhere will get a bit miffed and tell me that the stuff I publish is not mine so it is time once again to express to all who read my blog(s) and web site that I am not an island and that everything I say, do, and/or write comes from somewhere else. It is called an education and none of us can get one with out reading, viewing, or receiving instruction from one who is wiser and more educated than I.

I did not suddenly arrive here as an oracle or a master of the fighting arts but achieved a certain level of expertise and experience from the actions and studies I have done over my life time. I have tried to provide acknowledgment and credit to those who contributed. I have even copied sections of text, etc. as is simply because I could never write something as well and the meaning came across better leaving it in its original form. I tired to supply bibliographies, etc. when I do this but at times may have missed.

On my web site I treated it as if I were writing a hand book in book form where I provided specific acknowledgments in the first few pages and at the bibliography at the end with intermittent credits on some pages where I felt it was warranted. I strive to continue to do so as I go along simply because I am not an island and all my thoughts and actions come from my education, which comes from others and other sources, and experience.

So, forgive me if I make a mistake. Please let me know when you find them so I may correct those errors. Finally, my apologies to those who may feel they were misled yet I have tried time and again to convey that my mindless meanderings come from many sources and are not necessarily mine alone. They do influence me and cause me to grow as a person and professional. I am still growing and learning.

Kenpo Gokui and Isshinryu Book, Hmmm?

I just received word that one of the east coasts leading Isshinryu practitioner under the lineage of Harold Long has self-published a book titled, "The Last Lesson (The Go-kui of Isshin-ryu)," by J. Burris Sensei.

I have someone who was kind enough to mail me a copy which I hope to receive and read in the next few weeks so I can "see" what he has to offer under this category of Isshinryu.

It is the first time I have seen anything published from the Isshinryu community on the more esoteric aspects of this fighting art. I am not sure how you can get an entire book written on just the gokui unless you expanded, as I have, by extending into the ancient classics that it provides direction toward.

It will be an interesting read when I get a copy and I am excited to see how it pans out. I did notice on the cover that the publisher flipped the negative of the "Me-gami" as it appears reversed. To bad :-(

Till then...

The Tao

"The Tao: from which all patterned and particulate matter eventually emerges, The ineffable Tao informs and animates our present life, while the unseen mind rules our conduct."

[If we allow the Tao to inform and animate with out our ego's pushing aside that from emerging in our present moment in lieu of always allowing our ego's to push us toward those things that can be disruptive to life all things would naturally flow.]

Martial Spirit | Martial Art

One of many terms readily used by proponents of the martial arts here in the United States with out fully understanding exactly what "Martial Art" or "Martial Spirit" means.

One must study with the mind and integrate that study with the physical practice of the fighting arts to "see" the true meaning. Although I am one who studies the classics as translated into English I still find tidbits of additional meaning behind these two titles.

In the Elemental Changes, and companion to the I Ching, as opened by the Kenpo Gokui of the fighting art of Isshinryu I found another tidbit that helps my understanding:

"True Martial Spirit requires self-restraint and self-sacrifice on other's behalf." - Tetragram 32, Appraisal 4 of the Elemental Changes.

What I am finding is the many singular definitions as to what it means to be a true martial artist with martial spirit is within the mind as it studies the Ancient Classics.

Does this mean that we don't have our own modern writings that provide meaning to martial spirit and martial art? Absolutely not for many of today's writings provide clues to anyone looking for it. An example is the teachings of the Power of Now.

Seek and ye shall find!

Isshinryu no gokui [others]

Tatsuo Sensei is quoted to have said that it is important to understand the way of others to better yourself and to create a peaceful world. The gokui alludes to this in our singular form of practice and provides a key, if you choose to use it, into the ancient classics so we can "understand" the meaning of life.

I would extend that understanding to our view of history. What happened to us or others in the past is importantly relevant to what is done today. The old saying is true that if we fail to learn from what precedes us in life then we are doomed to repeat it.

The various other belief systems also tell us that in our life if we fail to achieve various levels of enlightenment then the life we lead will repeat both the good and bad occurrences we deal with until we "learn" to be a better person. This is a bit like in the movie "Groundhogs Day" where Bill Murray kept having to repeat the day until he got it right.

Any singular form of such as flower arranging, archery, calligraphy or the fighting arts can provide us the tools to achieve enlightenment only if we are willing to look within ourselves and then be open to all that exists outside ourselves.

To achieve the highest level of life is to achieve balance, equilibrium, enlightenment.

Numerology of I-Ching Quotes

"Mandala: Sanskrit word meaning of a circle, of a sphere, of a territory, of a group, of a society, and of a collection."

[Kenpo Gokui teaches us to connect with outside spheres of influence such as a group of practitioners, those we encounter in our societies and the collection of humanities in our world. To learn all we can about ourselves, our associates, our country, others, other societies, other collections of traditions and beliefs leads to understanding and knowledge leading to peace and tranquility of all.]

Numerology of I-Ching Quotes

"Concentrating the energy, making it supple, can you be like an infant?"

[Infants are born naturally in the moment. They have not been influenced by circumstances and environmental contact; feeding the minds ego so they remain natural and connected to the Tao. Training and Practice should take us back to that time when we were naturally connected to the Universe and Nature, being in the present moment, and not succumbing to influences outside of the Tao.]