The Importance of Timing in All Things

While studying "The Elemental Changes" which is a companion to the I Ching which in turn is bridged to karate-do via the "kenpo gokui" expressing in a quaint way how important timing is not only in combat but in life.

"Clearing the filed of stones is tough work even when the stones are smooth. But the individual who intends to persevere in his task will find it much easier if he waits until rain or a thaw has softened the ground. Such are the benefits of acting at the right time."

This seems to tell me that although the work necessary to develop appropriate timing in all things one must be prepared to spend the time and effort to attain that innate ability that we have suppressed in our quickening lives. It also tells us to use our minds to "see" those things necessary to get to our goals not by circumventing the process but achieving the goal in the most direct fashion. This does not mean shortening the time it takes to get there but to remove all the obstacles that will try to misdirect us from the correct path.

Bibliography:

Nylan, Michael. "The Elemental Changes: The Ancient Chinese Companion to the I Ching." Albany NY, State of NY Press. 1994

Virtue and Duty

Make virtue and duty the "root of profitable action."

[Profitable in the sense I understand is actually "right" action. To take the right path in any situation is the hallmark of one who is "bushi."]

Bibliography:

Nylan, Michael. "The Elemental Changes: The Ancient Chinese Companion to the I Ching." Albany NY, State of NY Press. 1994

Spirit

We all train and spout words such as spirit but do we really understand what it takes to have spirit in life. We all talk about how we learn to to become something more in our practice and hopefully in life but do we really understand. This story is not about karate or the gokui but it does show us how we all can be something more.

It was sent in an email and I have absolutely now way of proving it to be true but considering the message and spirit of it I believe it teaches us to be more than mere karate-ka, more than just us.

----------------- It begins here:

At a fundraising dinner for a school that serves children with learning disabilities, the father of one of the students delivered a speech that would never be forgotten by all who attended. After extolling the school and its dedicated staff, he offered a question:

'When not interfered with by outside influences, everything nature does, is done with perfection. Yet my son, Shay, cannot learn things as other children do. He cannot understand things as other children do. Where is the natural order of things in my son?'

The audience was stilled by the query.

The father continued. 'I believe that when a child like Shay, who was mentally and physically disabled comes into the world, an opportunity to realize true human nature presents itself, and it comes in the way other people treat that child.'

Then he told the following story:

Shay and I had walked past a park where some boys Shay knew were playing baseball. Shay asked, 'Do you think they'll let me play?' I knew that most of the boys would not want someone like Shay on their team, but as a fatherI also understood that if my son were allowed to play, it would give him a much-needed sense of belonging and some confidence to be accepted by others in spite of his handicaps.

I approached one of the boys on the field and asked (not expecting much) if Shay could play. The boy looked around for guidance and said, 'We're losing by six runs and the game is in the eighth inning. I guess he can be on our team and we'll try to put him in to bat in the ninth inning.'

Shay struggled over to the team's bench and, with a broad smile, put on a team shirt. I watched with a small tear in my eye and warmth in my heart. The boys saw my joy at my son being accepted.

In the bottom of the eighth inning, Shay's team scored a few runs but was still behind by three.

In the top of the ninth inning, Shay put on a glove and played in the right field. Even though no hits came his way, he was obviously ecstatic just to be in the game and on the field, grinning from ear to ear as I waved to him from the stands.

In the bottom of the ninth inning, Shay's team scored again.

Now, with two outs and the bases loaded, the potential winning run was on base and Shay was scheduled to be next at bat.

At this juncture, do they let Shay bat and give away their chance to win the game?

Surprisingly, Shay was given the bat. Everyone knew that a hit was all but impossible because Shay didn't even know how to hold the bat properly, much less connect with the ball. However, as Shay stepped up to the plate, the pitcher, recognizing that the other team was putting winning aside for this moment in Shay's life, moved in a few steps to lob the ball in softly so Shay could at least make contact.

The first pitch came and Shay swung clumsily and missed.

The pitcher again took a few steps forward to toss the ball softly towards Shay.

As the pitch came in, Shay swung at the ball and hit a slow ground ball right back to the pitcher.

The game would now be over. The pitcher picked up the soft grounder and could have easily thrown the ball to the first baseman. Shay would have been out and that would have been the end of the game. Instead, the pitcher threw the ball right over the first baseman's head, out of reach of all team mates.

Everyone from the stands and both teams started yelling, 'Shay, run to first! Run to first!' Never in his life had Shay ever run that far, but he made it to first base. He scampered down the baseline, wide-eyed and startled.

Everyone yelled, 'Run to second, run to second!'

Catching his breath, Shay awkwardly ran towards second, gleaming and struggling to make it to the base. By the time Shay rounded towards second base, the right fielder had the ball . the smallest guy on their team who now had his first chance to be the hero for his team.

He could have thrown the ball to the second-baseman for the tag, but he understood the pitcher's intentions so he, too, intentionally threw the ball high and far over the third-baseman's head.

Shay ran toward third base deliriously as the runners ahead of him circled the bases toward home. All were screaming, 'Shay, Shay, Shay, all the Way Shay' Shay reached third base because the opposing shortstop ran to help him by turning him in the direction of third base, and shouted, 'Run to third! Shay, run to third!'

As Shay rounded third, the boys from both teams, and the spectators, were on their feet screaming, 'Shay, run home! Run home!' Shay ran to home, stepped on the plate, and was cheered as the hero who hit the grand slam and won the game for his team 'That day', said the father softly with tears now rolling down his face, 'the boys from both teams helped bring a piece of true love and humanity into this world'.

Shay didn't make it to another summer. He died that winter, having never forgotten being the hero and making me so happy, and coming home and seeing his Mother tearfully embrace her little hero of the day!

Self cultivation...

"Real cultivation is possible only when it develops from a firm core of integrity."

[Integrity first, self-cultivation second, and self-improvement comes; with a side effect of real cultivation.]

Bibliography:
Nylan, Michael. "The Elemental Changes: The Ancient Chinese Companion to the I Ching." Albany NY, State of NY Press. 1994

Passion and Dedication

When you believe in something and are passionate about it then it is not hard to understand the initial reactions one of this nature goes to when confronting direct affronts to those beliefs. We must always take a deep breath, three of them minimum, to clear our minds and emotions and look upon that confrontation with neutral mind or mind of no mind.

To allow our deep passions and total dedication direct our emotions and egos toward anger and frustrations leads to disaster [as written in the I Ching which we come to from the key to the fighting/martial arts called the kenpo gokui].

Take a moment, breathe deeply to clear the spirit, mind, and body, consider the strategy and tactics necessary to correct the situation where both come to an understanding that benefits them and those they socialize with in and out of the dojo.

Don't listen to the ego but listen to the heart and let mindfulness and logic drive you to mutual agreement and if you are very lucky there will be transformation/shift toward the truth regardless of its source.

Embellishments

"OUTWARD EMBELLISHMENT CANNOT HIDE A LACK OF INNER QUALITY."

[Wear all the patches, colorful uniforms, stripes, colored belts but remember that all the outward dazzle does not blind one of perception to the lack of inner quality.]

Bibliography:

Nylan, Michael. "The Elemental Changes: The Ancient Chinese Companion to the I Ching." Albany NY, State of NY Press. 1994.

Raw Silk

"Plain raw silk is like the unadorned substance in human nature at birth."

[The blank slate at birth until the surrounding environment influences growth. The most important period in anyone's life is the first three (3) years of development as it sets the groundwork/foundation to which the individual see's first in building the inner self. This is how we find ourselves when we first enter a dojo. Blank slates where Sensei and Kohai must clear the slate of all influences and then spend the time building on that slate to achieve enlightenment and all that entails.]

Bibliography:

Nylan, Michael. "The Elemental Changes: The Ancient Chinese Companion to the I Ching." Albany NY, State of NY Press. 1994

To Cultivate

"First cultivate the self and later make it pervade the outer world."

[Again, through out the ancient classics they reference the need to focus inward first as to do otherwise is detrimental to the connections necessary for a stable and cohesive society.]

Bibliography:

Nylan, Michael. "The Elemental Changes: The Ancient Chinese Companion to the I Ching." Albany NY, State of NY Press. 1994.

Our Greatest Challenge as Fighting/Martial Artists

Hanashi no waza!

The Groundwork...

"Achievement necessarily begins with attention to the "plain groundwork," that is, building a solid basis in integrity."

[Through out the entire Mystery as well as the I Ching which is referenced through the Kenpo Gokui sends the person seeking its advice to the need to build on a solid foundation. In the Okinawan systems of karate this plain groundwork is using the basic core of the system to build a solid foundation where the more advanced aspects can be built so they may stand the test of time and combat.

We focus so much on the physical and the feelings it provides, i.e. instant gratification, etc. we forget the more important and lasting benefits of our practice.

Let us remember!]

Bibliography:

Nylan, Michael. "The Elemental Changes: The Ancient Chinese Companion to the I Ching." Albany NY, State of NY Press. 1994

Big Dipper | kata embusen | patterns | rituals

What is the connection? Let the kenpo gokui be represented by the hub of the wheel [Unity; spokes are bound to the common center; people are bound to their ruler.], the center or the one, which is connected to all these by the spokes since the concepts derived from these are the outer wheel that rotates and carries the myriad things of the Earth through the life cycle.

The big dipper is the symbol for the ruling home. Okinawa is the ruling home of the Isshinryu system. The big dipper pattern is representative of the hierarchical patterns of the Universe which equates to that of society and in the microcosm of Isshinryu the dojo with the honbu dojo of Bushi Tatsuo Sensei as the center or hub of that microcosmic wheel.

The kata embusen is a representation of the cosmic patterns of the Universe or the micro-universe of the Isshinryu world. This world teaches us on a smaller scale all the myriad things of the Universe so we can comprehend with out becoming overwhelmed by the vastness of it all. Embusen is also the pattern of the particular kata. Kihon is the center with the many spokes, i.e. ways of kata, that connect us to the outer wheel that equates the Way. It is the natural pattern of the kata which is the spoke that connects the center or "one" of Isshinryu to the world or live of the outer wheel.

It is the essence of kata and symbolizes the characteristics of the style that Bushi Tatsuo Sensei created. He was a man of the classics and believed in the symbolisms of the I Ching, gokui, and other ancient classics which he utilized in his meditations to achieve the connection that became the center called Isshinryu.

The patterns shown in the skies of the Universe as well as the patterns we encounter in life and in the microcosmic world of the dojo the embusen all relate one to the social, behavioral, and cosmic patterns that connect to the Tao. Bushi Tatsuo Sensei always told those who would listen that learning of other cultures was important.

The social patterns called culture is that relation most important to the new practitioner. Learn of others and see within their culture and beliefs the way of their unique behaviors called "conduct." Once we achieve a level of understanding and tolerance we achieve cosmic portents where we can see or hear something of a nature that provides us signs or patterns of life.

Patterns of Isshinryu can be symbolized by the distinctive patterns of the tiger which we find in the me-gami. In the ancient texts the patterns of the tiger are representative of a person who effects great change. Bushi Tatsuo Sensei was such a person in the great changes he created in all of us who practice, teach and transmit his child, Isshinryu.

It is said that the distinctive patterns/markings of the tiger as well as the leopard to the superior patterns of cultivation displayed by the truly noble person who is Bushi Tatsuo Sensei. The tiger is analogous to the superior person which is also in the megami by the depiction of the dragon flying in the night sky not to forget the tiger in the megami headdress.

When we all practice our kata we find within it a distinctive rhythm and pattern which assists us in creating a connection to the Universe which is life and the way. The energy created during kata practice are complementary and can be readily seen by the instinctive and natural rhythm and patterns. Each individual is unique and over time will develop allowable differences that are their unique pattern and rhythm.

Kata practice is a "ritual" which is developed over time with dedication and diligent practice. The classics talk about the ritualistic behaviors that keep society and people in balance with the changes.

Ritual requires proper internal attitude which is and can be established and developed through the practice of kata containing the various patterns of the style and connected to the Universe. Ritual practice of kata is a basis of self-cultivation and self-cultivation is the ritual to enlightenment.

Ritual has been a mark of great societies and cultures through out the entire history of mankind. Those who forgo their cultural rituals lose the way and soon succumb to catastrophe.

The Physical enactment of ritual becomes fully compelling only if it reflects a profound integrity of the spirit [the difference between just practicing the movements or practicing with intent and other sublevel layers of the kata where it touches the spirit and mind of the practitioner.]; it is this perfect harmony of form and heart that infuses each gesture with dignity and direction.

Ceremony that is perfunctory {casual, hasty and without attention to detail; not thorough.} or gestures that are mechanical, even if they mimic ritual well, are unworthy of the name. [merely dancing with false intent and understanding removes the practitioner from the core of the practice.] In so far as ritual implies spiritual wholeness, the graph for "ritual" relates to the cognate {related in nature; the universe} graph "body," which describes corporeal {physical form or substance} completeness.

Ritual, behavioral "steps." The steps of kata depicting a grounding to the earth with transitional movement much like that of the changes in life teaching us to transition between stances with balance and connectivity to the earth creating a solid foundation which is expressed through tensho and tenshin practice. When our outer expressions of kata reflect the inner courage and dedication it reflects positively. If the practitioner takes the inner expression of arrogance or egoistic posture than that is reflected outwardly.

Stepping on tiptoe or "high-stepping" in ancient belief was indicative of a person whose outer expressions were of inner arrogance so it is very important that practice of the Way and through the pattern and ritual of kata have the proper attitudes and intent or it becomes something of the dark side in lieu of the light of the sun.

One should not become fooled by thinking that the practice of the outer form in kata constitutes the "real thing" in its totality for they will find their practice "missing" something that they can not exactly define. It is imperative to stay connected to the core of the practice so it remains a basis to launch true traditional karate-do.

It is the inner commitment to goodness, not the mechanical imitation of certain prescribed gestures, that endows the ritual with power. Simply going through the motions teaches nothing.

Faithful imitation of the ancients intentions lies at the "heart" of good ritual. In order for the person to have "heart" that is the same as that of both the Heavens and Earth they must not forget where todays practice comes from and stay connected to the roots of that system for to dig out the roots and discard them as rubbish removes the spirit of the system and leaves it empty like a discarded shell on the beach, pretty to look at but really has no purpose other than to please the eye.

We must never forget that to practice the way of the empty hand is to remain open to the fact that what we currently know may not be the totality of the system for the system is like fish scales which symbolize the careful graduations or layers that when removed reveal more beneath. There is always more if you remain receptive to more and open the mind to the possibilities.

To go beyond ritual (in other words, to be over elaborate in one's practice) is to muddy the clear message ritual normally conveys. [Many of today's sporting aspects have subverted the kata into an elaborately over emphasized exercise much like gymnastics where form and physical difficulties to score scaled points for recognition trophies, etc. This carries over into the gaudy uniforms that are used in such demonstrations. Not to take this as a criticism of that endeavor but it is just NOT karate-do and does not follow the ritual of the ancients which has substance.]

Ritual are the posts and uprights to the house of karate-do. One uses the basics to tamper the ground so that the foundation of basics can support the posts and uprights which are kata. Then when the complete system is practiced properly then in time the walls, roof, windows, doors, etc are built in such a fashion as to last one's entire life. It is the only way and if not done this way ends which is why we see those who practice for a time and then quit.

Take the time to achieve greatness in your practice. Give everything the benefit of doubt by actively seeing and hearing so that you can either discard or incorporate it into you following of the way.

The Tiger of the Mysteries

"He who effects great change is like a tiger, patterns distinctive..."

[Bushi Tatsuo Sensei has the tiger in the headdress of the Me-gami or Isshinryu no Megami. I like the patterns reference in the above quote; since karate-do is comprised of patterns one follows to learn the core of the system.]

Ornamentation and Substance

"Only when ornamentation and substance are duly blended do you get the true gentleman."

[In today's ornamentally challenged world of karate, sport/commercialized, the adornment of the ego as directly expressed in the gaudy uniforms, patches, belts, etc. are a detriment to the practice of a traditional form of Okinawan karate-do. It does not necessarily denote a person of substance meaning that which is the core of us. When we speak of a true gentleman I think of the term "bushi" as it is used on Okinawa. "An honorific term that refers to a karate-ka who is respected for their skills and for being honorable. It goes a bit further by adding the "Uhu" prefix which means one who is the greatest among certain styles.]

Patterns/heart/mind...

"The process whereby underlying significant patterns are extracted from the many disparate bits of information fed to the heart/mind by the sensory organs."

[In life and in particular to the practice of a singular form or art such as karate-do teaches us to use all the faculties available to us to see, hear, smell, feel, and touch, both directly and metaphorically, life and learn its many lessons.]

Bibliography:

Nylan, Michael. "The Elemental Changes: The Ancient Chinese Companion to the I Ching." Albany NY, State of NY Press. 1994 [No. 47/Wen/Pattern July 17 - July 21 (a.m.); hexagram 59; fire phase]

Yin + Yang

"Yin is associated with the unadorned, hidden, inner core, while yang is tied to the multiplicity of forms that evolve from it."

[It is apropos that yin, female, is associated with the inner core of that which is yet to be born and the duality of yin and yang where yang's influences along side of yin create form that evolves into the myriad things of the Earth. This goes along with the representation of Heaven and Earth together creating all things. In the kenpo gokui Heaven and Earth, i.e. Yin and Yang, create human heart or the spiritual aspect of the trilogy of humans, spirit - mind - body.]

Bibliography:

Nylan, Michael. "The Elemental Changes: The Ancient Chinese Companion to the I Ching." Albany NY, State of NY Press. 1994 [No. 47/Wen/Pattern July 17 - July 21 (a.m.); hexagram 59; fire phase]

The Tiger and the Gokui

In my reading of the mysteries, a companion to the I Ching; a companion to the kenpo gokui, I came across a reference to the "tiger" which in my mind may be associated to the tiger in the Me-gami.

It says, "The distinctive markings of the tiger and leopard to the superior patterns of cultivation displayed by the truly noble person." It also says, "The tiger is analogous to the superior person." It also says, "He who effects great change is like a tiger, patterns distinctive..."

I read these and think of "Bushi Tatsuo Sensei!" He was a noble person, superior in many ways but still a human, and he effected a great deal of change not just in his own culture and community but by transference to our culture, family, group, and lives. A Real Accomplishment don't you think?

Bibliography:

Nylan, Michael. "The Elemental Changes: The Ancient Chinese Companion to the I Ching." Albany NY, State of NY Press. 1994 [No. 47/Wen/Pattern July 17 - July 21 (a.m.); hexagram 59; fire phase]

Coincidence of Events

Disclaimer: I am not a professional diviner nor an expert on the I Ching, Kenpo Gokui, or any other of the ancient Chinese Classics. This is my current understanding and subject to revision as I continue my studies.

A basic understanding of the I Ching is necessary so one does not mistake its purpose and what is required of the person making use of it. This excerpt is from the I Ching as translated by Wilhelm into German and further translated into English by Baynes.

Of all the copies I have in my collection I find that the issue that best provides results from the I Ching is this copy with its three books and full explanations, etc. I have added the ISBN to ensure that if you decide to get a copy you get the one with all the data since there are several issues available that may not be as complete as this particular copy.

This copy defines the concept of why the I Ching came into being from its definition of coincidence of events, i.e.

"Synchronicity take the coincidence of events in space and time as meaning something more that mere chance, namely, a peculiar interdependence of objective events among themselves as well as with the subjective (psychic) states of the observer or observers." - Wilhelm/Baynes

One who wishes to divine or receive divination from the I Ching has to seek out either within themselves or one who is well established as an I Ching person the traits necessary to connect to the I Ching and through it to the Tao or Universe.

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.

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.

One must take a serious and dedicated stance as to the use of the I Ching as an Oracle to life. Anything less would result in a misreading and create a dangerous situation with unpredictable results.

When one takes up the study and use of the I Ching they must, "Carefully scrutinize their own character, attitude, and motives." Since everything and all things of both spiritual and physical are connected with Tao all things have influence on the reading and the results. This is why the three coins, in my view, are great for the fun of it but to seriously gain knowledge from the Oracle it must be done with utmost seriousness and intent.

As Wilhelm/Baynes indicate in the introduction, "One's own personality is very often implicated in the answer of the oracle."

Wilhelm and Baynes go on to provide some very basic knowledge of how the I Ching works. The following are my notes on this to help readers come to understand a bit more about how it works.

Initially when the great Tai-chi or what I refer to as the "big bang" there came about a division represented by Yin and Yang and symbolized by a solid broken line and a solid line. The solid line is like the "one" character in a computer which in this sense means, "yes." The broken line means, "no."

In order to reach more detailed divination the two lines were combined into pairs. These pairs become the four, i.e. greater yin, lesser yang, lesser yin, and greater yang.

----- -----

----- ----- greater yin

-----------

----- ----- lesser yang

----- -----

----------- lesser yin

------------

------------ greater yang

Then the ancients then decided to add a third line to create the eight "gua" or tri-grams. They are Qiuan, Zhen, Kan, Gen, Dui, Li, Xun, and Kun.

These eight are images that represent or symbolize all the myriad things that happen in Heaven and on Earth. These are interpreted from the standpoint that they are all in a state of continual transition.

The eight also represent functions as symbolized by their representations of the father, mother, three sons and three daughters. They tell us that all things have the tendency to move.

In that light it is also taught that the positive lines that move are represented by the number 9 and the negative lines that also move are represented by the number 6. Any non-moving lines that represent its property of no real meaning are 7 if positive and 8 if negative.

When a line is represented by a 7 it is disregarded in the interpretation of the oracle. Also keep in mind that solid lines can be positive while broken lines can be negative.

When viewing the symbols as if they were sons there are various stages where the principal movement is in regard to the beginning of the movement, danger in the movement, and rest/completion in the movement of the line.

When viewing the symbols as if they were daughters there are various stages where the principal of movement is in regard to the devotion where there is gentle penetration, clarity and adaptability and joyous tranquility.

If we see the possibilities when there are both involved then the balance or equilibrium we can achieve provides both the hard and the soft for a totality of "one" as a human being between heaven and earth.

When they combine the eight gua into duality where there are now six lines which can be both positive and negative. These lines are inherently capable of continual change and do change depending on the situation at the present moment of the oracle reading.

We have to look at the character of the line to determine if it changes or remains steady as it is. A line that is increasing in it positive nature has the ability to change while a line that is decreasing in its positive nature remains unchanged.

Again numbers are involved as moving positive lines are represented by 9 while negative moving lines by 6. The non-moving lines can be represented by either 7 or 8.

When you begin it is important that you meditate for a period of time and keep a clean and tranquil mind; the mind is to be receptive to the cosmic influences and the intent of the nature of the requested divination narrows the focus.

This only touches the very surface of the possibilities within the pages of the I Ching. Read it, look within the writings for those things that touch you personally and finally go back and begin to study it in depth. Maybe, like practicing the martial art of Okinawa karate-do, in ten, twenty or thirty years you may actually begin to divine.

One of the most important aspects of the study of the Oracle is the realization that like the art of karate-do you can't just learn a few techniques and know karate much like just learning to throw the three coins does not make you an expert in the I Ching just like it takes a lifetime to become enlightened, and that is an If at that as well. It all depends on your intent.

Bibliography:

Wilhelm, Richard and Baynes, Cary F. "The I Ching or Book of Changes." New Jersey: Princeton University Press; 3rd edition. October 1, 1967. ISBN-10: 069109750X