A Thief...

"Yeah, there's a lot of misconduct done in the name of martial arts and self-defense. But here's how to tell the good from the bad."

[A good statement I would like to "steal" from Mr. MacYoung (no nonsense self defense) so I can deliver it when I am asked about the MA/FA.]

Thoughts

The ken-po goku-i as well as many other sources has me re-evaluating my practice and more important the view I have of the FA/MA for myself and how I view it out there in the world. All bottles are good and they all do serve a purpose but the most important aspect of this is the story we tell ourselves.

In order for this to be true, bottles and service, we must be brutally honest with out selves and view what we do and even more important what we teach by our example as something raw and exposed for what it really is and not something we do to entice the uninitiated into signing over their lives to practice and learn something that does not have the true value advertised.

Lets get to brass tacks here, the practice of karate is flat our boring if done right from the view of those outside the dojo doors, the uninitiated, and the misinformed.

I have had to take a look of late at what I have practiced and what I am trying to achieve in my practice now. The past is not a pretty site as I too was enthralled with the glitz and buzz of the day. My practice for the future is closing in on what I perceive, with a bit of salt of course and an open mind I hope so I can continue to change for the better, as true practice.

It is a shame that we all could not see the purpose at an earlier age but then again maybe that is the true way so that hopefully some day we can see past the glossy curtains hiding the truth and discover for ourselves what true purpose and practice is at least for us.

I have said this before and will continue to say it till I get it right that we have to seek the truth within and open ourselves to the pain and the pleasure of it regardless. We can not achieve true sight if we keep looking to others for validation. Yes, the group is a survival instinct we have to deal with but we must not allow ourselves to be blinded by the group dynamics but become that instrument of truth, justice, and the way (yes, superman, I borrowed it) or we spend our lives living the story instead of creating the story.

I hope my mindless meanderings provide thought provocation and I hope the comments and connections I have and will have allow me to see beyond the mere story and into the truth.

I would like to express my sincerest appreciations to those who have influenced this kind of thought, my wife as marriage will teach you far more than you could possible envision or imagine if you allow it to get past all the male ego generated bullshit, my friend and mentor Warner Dean Henry who by his example and actions taught me a lot of which the first lesson was a painful one and I do not mean in the dojo, and several blogs and Yahoo groups that have provided information that although may not be exactly what you would want still created thoughts that allowed change, i.e. Isshinkai, No Nonsense Self Defense, and Chiron, to name but a few and finally the various efforts of those who produced "good" video's and DVD's that provide assistance in learning. [Note: there have been so many positive influences that I could not possibly name them all here ergo why you only see a few.]

Keep an open mind, allow for differences in thought, and let the truth reveal itself...

Eight Lectures

It has been explained to me that to understand the ken-po goku-i one must also study the I Ching in parallel with learning about Bushi Tatsuo Sensei the person, the teacher, the sumuchi, and the customs and beliefs of the Okinawan peoples.

As I continue my studies I have come to understand the truth when Wilhelm says, "By unwritten law, only those advanced in years regard themselves as ready to learn from it." I now understand that my reading of the book many years ago meant little simply because I was not matured enough for it.

In my studies I have tried to find as many views as possible that would possibly provide space to see past the many doors it holds for each of us. In that search I have finally found a source that helps enlighten, "Change: Eight Lectures on the I Ching," by Hellmut Wilhelm.

In these lectures he elucidates on the I Ching in a way that helps the student to understand the generality of it and how it works for each of us.

If we seek divination it behooves us to seek out a diviner of the I Ching yet it serves at least one other purpose. It also serves as a medium for meditate; meditation of the images of the cosmos for its own sake and seek to understand it.

This book has been out of print for a long time but Amazon does have some third party sellers with a copies at a very reasonable price.

ISBN: 0691097143

Bibliography:
Wilhelm, Hellmut. "Change: Eight Lectures on the I Ching." Routledge & Kegan Paul publishers, London. 1961 and 1970.

The Amazing Bushi Tatsuo Shimabuku Sensei and his Isshinryu

I say amazing because the time I have spent, especially in the last several years, interpreting the "ken-po goku-i" along side its source the "I Ching" I have found that from my perspective this man didn't just take the kata from a couple of styles, throw them together, make some minor changes, and then pronounce he is the master of a fledgling style of karate-do.

I have found so many connections and threads that permeate the style coming from the ancient classics and studies of the stars, numbers, and sumuchi or fortune telling that were consulted bringing into this amazing creation the many layers that go way beyond the mere physical most practice today.

Pardon my inability to express my self adequately and you may see flaws in my posting but the sense and spirit is to say that if you look beyond the surface of Isshinryu and if you look past the stories of Shimabuku and see deeper into his spirit you will see so much more and it is like, to me anyway, seeing something that causes you to take a sharp inhale and feel a giddy feeling that you finally see something that was previously hidden from you but still in plain sight.

Isshinryu is in plain sight but how many take the time to "see" the spirit within. How may take the time to feel the spirit of Bushi Tatsuo Sensei as he spent his life putting his heart, mind, and body into his creation but as a true sumuchi he didn't bluntly put it out there but put it just below the surface for everyone who has the spirit to see.

When you do see the next layer you then open yourself more and thus see, hear, feel, sense more because he, from my perspective, layered his style so you could peel it back like you would a good onion, layer by layer revealing the next and so on.

Bushi Tatsuo Sensei was absolutely amazing and his Isshinryu shows it to all who would open their eyes to "See!"

Kampai Sensei Shimabuku!

Note: This is as it should be, my feelings, my spirit, and my interpretation of kenpo gokui. It was meant to be a personal thing.

Reclaiming Western Martial Arts

Recently I have seen inquiries on several yahoo groups seeking information on the "Western Martial Arts." Originally I steered toward a meaning of WMA as to our fairly new country when in reality it involves those WMA's that originate in Europe.

A blog site I frequent mentioned a movie documentary titled, "Reclaiming the Blade," which turns out to be one of the Western Martial Arts. I found the movie a bit long, long winded, but the first hour, for me, had the true meat of the theme I found interesting and informative.

Anyone seeking, at least academically speaking, knowledge of Martial Arts would benefit greatly from viewing this documentary and then seeking out more.

I could not help but equate some aspects of the historical books they displayed in the same light as that of the Bubishi. It too had many still drawings of how a technique is performed along with other similar aspects found also in the Bubishi. Today's practitioners of the WMA are doing what many traditionalists of the Asian MA are doing, attempting to extrapolate from such tomes of knowledge the original meaning or bunkai of the art form with an emphasis on swords in this particular doc-movie.

You will find it an interesting viewing and it can be checked out from Netflix.

WMA Illustrated
http://www.wmaillustrated.com/

Historical European Martial Arts - wikipedia
http://en.wikipedia.org/wiki/Historical_European_martial_arts

Introduction to European Martial Arts
http://www.thearma.org/HEMA.htm

The Roll of the Coins

When the value of the coin toss equals 9 (3 heads), the so-called OLD YANG, it is a positive line that moves (changes). It must be taken into account in the interpretation of the lines. It is designated by the symbol:



When the values of the coin tolls equals 6 (4 tails), the so called OLD YIN, it is a negative line that moves. It must be taken into account in the interpretation of the lines. It is designed by the symbol:



When the coin toss equals 7 it is YOUNG YANG, a positive line at rest and it is NOT taken into consideration when interpreting the lines. It is designated by the unbroken line symbol:



When the coin toss equals 8 it is YOUNG YIN, a negative line at rest and is NOT taken into consideration when interpreting the lines. It is designated by the broken line symbol:



Moving lines, you consider the words appended to that line as given by the Duke of Chou:

Nine in the x-th place or Six in the x-th place, etc.

Movement/change in lines, gives rise to a new hexagram, the meaning of which must be taken into account. You must look at the text and image of that new hexagram as a whole, but also the text of that line that moved.

The second hexagram text belonging to the moving line is disregarded in the new hexagram as it is interpreted in the first hexagram as required.

By movement or change a yielding line develops out of a strong line, and a strong line out of a yielding line.

Reminder

It is best that I remind all who venture into my mindless meanderings here on this blog and the one I do for the "ken-po goku=i" is that this is a format where I chase the facts and truth of what I am most excited about, the fighting/martial arts.

I am not an expert and I don't know for sure the accuracy of what I put on this site so take it all with a grain of salt and don't hesitate to tell me when I am off base, wrong, incorrect, stupid (ok, maybe not that one), omit something, etc.

I would appreciate it!

Caution on Google Translate

It has been fun but a group pointed out to me that care should be taken as the complexities of the characters to the language to English are complicated to say the least so if you use it be expectant to hear back on its accuracy.

So many good points that say the connections between the language to English to Kanju and other forms of character representations is difficult for those who study it full time for a long time vs. those of us that are doing it to learn and for academic pursuits, etc.

As always, with everything, it is prudent to be cautious. So all those I propose in my endeavors should be taken with a grain of salt.

If you are an expert and find mistakes, errors, and/or omissions don't hesitate to let me know.

New Graphic Ken-po Goku-i

Don't you just love Google Translate? Click for larger version. Right click to save it for yourself.

Briefly: The Trigrams

LOWER (INNER) TRIGRAMS

Consider the inner position first as it symbolizes the seeker who is confronted by some issue. This particular inner trigram classifies the seekers attitudes and intentions then provides some guidance as to what they should or might be. These yang trigrams refer to the adept's role while the yin trigrams to the masters.

CH'IEN, The Creative: The adept. the seeker's intention to influence his or her environment.

The lesser yang trigrams:

CHEN, The Arousal: The adepts intention to initiate, to begin, to create something new.
KAN, The Abyss: The adepts intention to control, seeking to change or to resist change.
KEN, The Mountain: The adepts intention to terminate, to end, to close what has existed.

Yin trigrams in the lower position.

K'UN, The Receptive: The master as he accepts influence from another source, known or unknown.

Summarized:

SUN, The Wood or Wind: Participation as the master accepts subordination to an external source.
LI, The Fire or Clarity: Perception or discrimination through which the master characterizes an influence.
TUI, The Joyous: Acceptance as the master recognizes the whole implied by the influence.

This is the inner or lower trigram positions.

Bibliography:
Pease, Marshall. The Aquarian I Ching. Brotherhood of Life, inc. Albuquerque, NM. 1993.

Briefly: The Trigrams

In understanding the "ken-po goku-i" of Isshinryu one must understand the depths from which it was born into Isshinryu and Karate so the following provides some insight into the parts that make up the whole...Trigrams.

The interpretations of the trigrams varies according to the position it holds, i.e. lower, upper, nuclear lower and nuclear upper, etc. By themselves they do have a generic meaning that is essentially independent of the position they hold in the hexagram. The family arrangement, i.e. see previous posting of the graphic showing the trigram family relationship.

GENERIC INTERPRETATION

The trigram, creative or Heaven, is associated with the adept who in their efforts seeks to change/shape the world. It being creative is the source of influence without regard to the intent or effect it may have.

CH'IEN, The Creative: The yang principle. The source of influence and effect. It creates something new, it changes or keeps the same what exists or it tries to terminate its existence. Symbolized by the three sons; three lesser yang trigrams: CHEN, K'AN, and KEN.

CHEN, The Arousal: Beginning. the source of the flow that creates something new.
K'AN, The Abyss: Change. The source of a flow that changes something, or resists change.
KEN, The Mountain: Ending. The source of a flow that completes or destroys something.

All of this is dependent on a point of view be it the seeker or the diviner or both. They are all intimately connected ergo the reason for a reference to the family relationship. This is why the creative is the father and the three, i.e. Ch'ien, K'an and Ken, are the three sons of the father.

K'UN, The Receptive: The yin principle. The receptivity that accepts influence. It creates a new connection leading to a recognition of the source as identifiable, provides information about the source and its influence, and give evidence of a greater whole in which the source and target are both elements. Symbolized by three daughters; three lesser yin trigrams: SUN, LI, and TUI>

SUN, The Wood or wind: Relatedness, participation, connection. the principle of interaction.
LI, The Fire, Clarity: Categorization, particularization, description. The principle of discrimination.
TUI, The Joyous: Unit, wholeness, completeness. The principle of interdependence.

The categories are subjective and also dependent on the point of view. It also relies on the illusions of the distinction of source and target, and the causality of influences. This is necessary so the seeker can receive benefit from experience or to know experience as it may be relevant to his/her seeking.

Bibliography:
Pease, Marshall. The Aquarian I Ching. Brotherhood of Life, inc. Albuquerque, NM. 1993.

Click graphic for larger version.

Kenpo Gokui English Translation to Kanji

This is a cool feature provided by the Google folks where you can take an English web page and then translate it completely to Japanese Kanji. Click for a larger view...

Trigram Keywords

A bit of graphic assistance in the interpretation of hexagrams by the trigrams that make it complete.

Hexagram and Trigram - GENERAL STUFF

The Hexagrams of the I Ching:

The hexagram is the image used in the I Ching to provide guidance in the pursuit of answers to life's questions. It is the interpretation of the bidirectional flow of energy that is all myriad things of the Universe. There are "three" methods of interpretation or opening the mystery of those images.

The hexagram is comprised of two trigrams. In the hexagram there are three pairs of lines. Finally there are six separate lines or Yao. The hexagram can be divided up into "three" groups of two lines representing Heaven, Mankind, and Earth. The three groups of two lines are also mixed either by specific line numbers or adjacent lines of two each.

The trigrams consist of three lines each. In the hexagram you will find four interlocking trigrams called the upper, lower, upper nuclear and lower nuclear. The upper and lower are primary while the upper nuclear and lower nuclear are secondary.

The lower trigram relates to the seeker of the books wisdom. This is the seeker with the problem that is affecting their life. The upper trigram relates to the seekers environment that poses a challenge to that seeker. In general the seeker hopes the book will prove them with a response appropriate to the situation.

The lower and upper nuclear trigrams are determinate as to the conditions that create these aspects that are identified. The lower nuclear trigram as to why the seeker perceives a problem in the situation. The upper nuclear trigram is related in a similar fashion to the environment. What is it about the general environment that creates the problem?

The upper nuclear trigram will identify those aspects that are relevant.

Trigram Arrangement (family):

The female, or yin, aspects are those in which the flows are inward-directed, allowing the individual to receive information and influence from the world. They symbolize the cognitive, integrative, and supportive aspects of life.

The masculine, or yang, aspects are those with outward-directed flows through which the individual seeks to affect the world. They include intention, decision, and action in various modes.

Intention, the yang aspect, will tend to hide the cognitive, integrative, and supportive aspects that may also be involved. On the opposite side, a trigram with two yang lines and one yin line is yin. In this case, we might view the two yang aspects as tending to pull in opposite directions, immobilizing each other and allowing the yin aspect to become evident.

First we originate, next we cope, then we finish. This sequence is reflected in the order of the sons, the Arousal, the Abyss, the Mountain.

The Nature of Change:

How does one know that a line changes? When you toss the coins a line is a changing line when that line is obtained by a throw of three heads or three tails. What this tells the seeker and diviner is the principle says, the condition is about to turn into its opposite.

A line is changing when it has reached its limit and so is about to change into its opposite. A reading of the Duke of Chou's texts on the lines quickly shows that they may either focus attention on what should be done, or on what needs to be guarded against. They either point out opportunities or threats.

Primary/Secondary Hexagrams:

The relation between the primary and secondary hexagrams is the primary one, before changing any lines, is clearly the most immediate answer to a question. The secondary one is the result of changing all the changing lines. Therefore, its significance lies in its indication of what will happen if all the unstable aspects change. It represents the greatest change in the situation that is likely to occur, either spontaneously or as a result of the seekers efforts.

All questions of action or decision have an implied time scale, whether we realize it or not.

There are various ways the secondary hexagram can be related to the primary one. It depends on the nature of the question, and on the state of mind of the seeker.

LING:

I have this term inserted to help understand the I Ching. Ling is a term/name used to infer one has the ability to use the I Ching. Now, it might be said that anyone who can throw coins and select the hexagrams can have ling and that would be true to a degree. The level of ling one has is determined by the level of understanding, proficiency and ability to divine using the book of changes.

Ling has two components - the ability to use the coins or other techniques to obtain an answer, and the ability to see what that answer has to do without he question.

One must have an ability to view the physical works as controlled, maybe created, by Mind at some higher level of consciousness … which I will go so far as to interpret as a belief in the Tao and what it can provide.

Adept/Master:

When we view the flow of influences we call to view the duality between the adept and the master. The duality is a general one applying to all levels of existence independent of titles, position, age, or sex. It is the duality between a person as a self-sufficient individual (adept) and as a participant in some larger whole (master).

To what extent we really have free will, and whether we are more often controlled by our history, environment, and some habitual patterns of stimuli-response can be debated.

Humans are in fact both individuals with full responsibility for self and participants subservient to a unity we cannot ever fully grasp.

The adept seeks to command the world. Being primarily concerned with the inner powers of the self, he or she seeks to exercise the yang aspect that is influence. The would be adept must remain in touch with the world that is the target of the attempt. In addition, the adept acts within the community or tribe and needs its validation. Therefore the adept not only acts with the community, he or she also receives from it. Opposing flows coexist, and the adept's acts are shaped in part by the community. Nevertheless, it is characteristic of the adept that primary attention is on the responsibility of his or her self.

The master seeks to be the vehicle through which some higher unity is manifested, the medium through which that unity's values are made manifest in the world and the community. The focus is on the source which is often assumed to be ineffable, ultimately unattainable, and unknowable (Tao?). A master may seek to influence others by example and self-discipline acting as the good shepherd.

The master, therefore, can be a powerful initiator of action and so exercise what seems to others an extreme yang principle. Yet the master's true focus remains on what he or she conceives as the source and on his or her duty toward that source. In the master's self-image, then, the vision is of himself or herself as yin to that source.

We each of us adepts when we see ourselves as unique and self-sufficient and as acting out of our own insights and intentions. We are each of us masters when we see our lives and actions as controlled by some external source. The source can be anything deemed worthy of allegiance.

IN GENERAL:

The hexagrams ergo the book of changes requires of the seeker a realization that they must assume "responsibility" which means, literally, that they must have the ability to respond, or to promos back. They must understand that responsibility is a willingness to learn from the moment and to become and grow according to the lessons of the moment.

Awareness of things beyond the reach of a single person (defined by one's bodily identity) can only come via the hierarchy! He or she has been able, by some means, to obtain information from or through the higher-level nodes of spiritual hierarchy (Tao?).


Bibliography: Pease, Marshall. The Aquarian I Ching. Brotherhood of Life, inc. Albuquerque, NM. 1993.

I Ching Perspective

This perspective is a group of quotes with my comments in [comments]. This collage of quotes provided me with a bit more insight into the inner workings of the book of changes so thought those who read this post would like them as well …

The reason for this is the information will assist the practitioner of Isshinryu in pursuit to the understanding Bushi Tatsuo Sensei wished his students to tackle as a part of their potential in Isshinryu and in Life.

"The most general statement of the I Ching's perspective seems to be that it categorizes situations according to the exiting flows of influence."

[Since the great tai chi is the dual flow of energy, positive and not-positive, then all those influences we encounter be they of yang or yin origin will due to the theory of connectivity, string theory, influence one another. I look at this as a butterfly effect where the occurrence of one thing over here affects another thing over there. Even seeking the wisdom of the book of changes affects its outcome along with the seeker and the seekers environment. Both of which are influenced by the time of day, the day, the week, the month, the season, and even the year. As each moment becomes present then just as quickly becomes past it has an effect on the outcome of the wisdom that is the I Ching.]

"If I seek to influence a situation, I am trying to a act in a yang capacity, and to make the world yin to my intention."

[When we enter into combative situations are we not physically (yang) trying to influence the yang of an opponent turning it into a yin opponent allowing us to achieve a yin to my intent to dominate and achieve victory?]

"The yang aspect is normally described as active, intentional, creative, dynamic, etc., as well as light and strong. The yin aspect is identified with receptivity and acceptivity, as well as dark and weak."

[Uke is yin in nature; Tori is yang in nature. One is trying to achieve yang over the other yin nature to the exercise so that if required both can achieve to create a yin out of a yang situation where ultimately both are removed from the danger involved. Uke receives ergo yin while tori gives ergo yang, is this the way of the open hand in training?]

" Badness is the result of inappropriateness - being yin when the situation calls for a yang response, or yang when the times call for yin response."

[Why the training must incorporate both the hard and soft so we can feel it physically and transfer that to the mind/brain to train our spirits, bodies, and most importantly minds to accept the duality of life and seek to achieve a balance or equilibrium.]

"As the I Ching makes clear, the yin side is not passive like a lump of clay waiting to be molded. It is rather like the earth that nourishes the seed without being concerned with what the seed may become."

[Keeping with the symbol of the great tai chi there is always a seed of one or the other within the whole of one or the other. Yang has a seed of yin and Yin has a seed of yang. We train and practice to achieve a state that is both yang and yin allowing us to shift and adjust accordingly. No defense or action or intent can be totally a yang or yin thing ergo why we try to achieve a state of "positive relaxation" in all we do.]

"It is not passivity, but is non-goal-directed. It is, instead, responsive to the immediacy of the moment and to its necessities."

"Movement is not the criterion, purpose is more like it. Or, perhaps time-binding is a better characteristic. If I move without thought for the future, I am simply responding to the moment - a yin response. If I seek a goal, then the seeking is yang."

[Are you seeking a goal when attacked violently. A violent attack is extreme yang and your being on the receiving end is extreme yin to the point of being frozen. The only way to relieve that yin position is to explode into a yang response. Most difficult even with the best of training. My thought is to create such an extreme yang toward the art of avoidance that the extreme yang of a violent attack is not possible. Yet, prepare for that one moment in time when you slip and enter a violent moment.]

"The source of a flow is, therefore, yang. The target of the flow is yin to the degree that it simply responds in the moment."

[Become yin and allow the flow of Tao enter creating that swirling flow of energy that consists of yin and yang energy creating a balance of energy. Is this possible?]

"We recognize that all flows are always bidirectional."

[Attack-Counterattack; hard-soft; strike-block. All things that are life come from that singular source called Tao and separate into its dualistic form where it becomes Yang-Yin. As symbolized this is a constant flux of change flowing from one extreme to the other and back again until it finds its equilibrium.]

"It is the flow of influence from them to me that allows me to create a flow of influence from me to them."

[As stated by someone famous, for every action there is an opposite and equal re-action, or something like that. It is the way of the myriad things. It is Heaven and Earth creating Mankind.]

"It may be that problems persist primarily because we usually notice only half the flows, and that, by looking for the hidden flows, we find a wholly new, and more complete, perspective."

Bibliography:
Pease, Marshall. The Aquarian I Ching. Brotherhood of Life, inc. Albuquerque, NM. 1993.

ALERT ALERT ALERT

Ok, now that I have your attention it isn't that big a deal but it is time to stress to the readers of this blog as to my intentions when I write and express things here.

First, I am proficient in the fighting art of Isshinryu. What this means is I can teach the art. It means if I am confronted by someone intent on harming me, from the "monkey dance" format, then I will clean their clock.

Second, I am knowledgeable in regards to self defense. What I mean is if you need to defend yourself in a violent, sudden, explosive attack I am not the guy to go to for training but I can provide guidance in attaining knowledge and then who to go to for instruction/training. I have no real experience in these types of encounters.

The situations I have dealt with in my past may or may not qualify as violent attacks as described on the no nonsense self defense site, and by others as they define sudden and violent encounters.

I can, now and still learning, tell you what you need to learn intellectually and I can suggest persons who would best suit your needs in self defense but I am not qualified to actually teach you hands on self defense except the monkey dance stuff you might encounter in the school yard back home.

In postings I am simply expressing my knowledge, my experience, my understanding, my view, my OPINIONS, etc. Although I should provide which it is when I write, I tend to forget, but, rest assured in most cases I will tell you it is a quote and from whom it comes as well as a bibliography at the end.

When I do it you will see the quotes separated, you will see my comments, thoughts, views and opinions in brackets, and it will be obvious one way or another, but, just in case because every now and then I forget, I put out an alert so no one who visits semi-regularly will misunderstand who and what I am on this blog.

The truth and the facts are important to me and this blog, and others to include my web site book, are there to teach me, so I can learn, and hopefully get others who visit to see a means of questioning themselves and end up encouraging them to seek out more so they can verify, correct, and/or change their perspectives, etc.

Phew, that was a lot and even so maybe not as clear as it could be, but, tough sh$# at least I will keep trying. Think of the never ending story…build on that.

Tatsu (Dragon)

The dragon plays an important role in the I Ching, the Ken-po goku-i, Isshinryu and to Bushi Tatsuo Sensei. We in this country, the west so to speak, see the dragon from a totally opposite perspective. Some who study the ken-po goju-i and Isshinryu in the spirit of Sensei already know that the Asians, Chinese and Okinawans, see the dragon as something totally different.

The dragons, unlike in the west, are known to have the following traits/attributes:

1. Highly charged energy source.
2. Associated with wisdom, justice, proper conduct, and success.
3. Symbolize dynamic and arousing forces within.
4. Genius of strength and goodness.
5. Spirit of change and life itself.
6. The claws are seen as forks of lightening.
7. The green scales are seen as the glistening of rain and wind swept pine trees.
8. Their voices are heard as thunder.
9. The trigram "Chen," arousing and thunder, carries the attribute of a dragon.


We in Isshinryu see the depiction of Tatsu in the symbol of Isshinryu, the Isshinryu-no-megami.

If we have studied the ken-po goju-i and connected the meaning of the symbol to it we already know that it has a good deal of meaning to those who are seeing it as it was meant to be seen.

We already know that the energy source of our style is in the practice of "sanchin." We know that Bushi Tatsuo Sensei exemplified the traits of wisdom, justice, proper conduct, and success. After all he studied deeply the ancient classics used in his endeavor to be a supreme sumuchi. He demonstrated to the first generation students who knew him well is actions toward justice in life and the proper conduct one should demonstrate daily. His success, well there is Isshinryu don't ya know!

If you read through the traits and attributes you can see that all of them were a part of Bushi Tatsuo Sensei and his greatest effort and hope was to instill that same set in all of the persons who came to him to learn the fighting art of Okinawa, Isshinryu.

Seeking the Wisdom of the I Ching

What one needs to do is determine first which hexagram is pertinent to the "question or inquiry" of the person seeking its advice. It could be the same person but in most instances it is someone who is seeking the wisdom of the I Ching through another who has experience in this area.

The following is just a general outline of a process, one of many, that one "MIGHT" use to find answers. The most common and easiest is the use of three coins. Some choose the Chinese coins but I would use three nickels. The number five has significance so using a set of nickels, five cents, is appropriate.

The following pictorial provides you with minimal information when throwing the coins and obtaining the lines or Yao for the primary hexagram, which is composed of a upper trigram and a lower trigram. When tossing the coins the result is to start with the first or no. 1 Yao and then you do five more throws while adding the successive lines on top of the first or no. 1 Yao.

While you toss the coins both the diviner and the participant must mediate continually on the issue the participant seeks advice/wisdom on so appropriate actions can be taken. There will be unchanging lines and changing lines, etc. so look closely at the pictorial/chart provided.

Coins: Thrown six times and document the values as follows:
Heads = Yang = 3
Tails = Yin = 2
Total the throws and put them into a chart that is similar to the pictorial/graphic shown to get the lines, etc.



Note: It should be understood that the distance you travel with the I Ching is determined by the person seeking its wisdom. The diviner can go as far as deemed necessary and in some instances my suggest a stopping point to the seeker, etc. The first step is reading the primary hexagram.

When you view the completed six lines of the coin throw you can then find the hexagram in the I Ching by dividing it into two trigram, i.e. the upper and lower. Upper is line 4, 5. & 6 while the lower is line 1, 2, and 3. Using these separate trigrams and the key chart to the hexagrams you find the books entry for that image.

How far you go would/could look like this:

Primary hexagram commentary, trigram interpretations, individual line interpretation, the heaven, mankind, earth line pair interpretation [1 & 3, 2 &4, 5&6] and/or [1 & 2, 3 & 4, 5 & 6], etc. Sometimes the divination depending on its complexity of the question will determine how fare is necessary, etc. The point here is that there are no hard and fast rules one must adhere to in reaching a conclusion as to actions the seeker must consider.

You have the full hexagram. You have identified the moving/changing lines. You have determined the location of the image within the book of changes, i.e. #2 K'UN, etc. Now it is time to go there and read the commentary.

As you read please understand that the I Ching largely reflects a synchronistic view and therefore implies that there is no one single answer to any question sought by the seeker for the particular type of problem. Two persons asking the same question can lead to two different answers. The words can be identical but the internal, to the seeker, and external environments are not.

Approach each question, each situation or instance of the question/situation according to its own reality which means the inner reality of the seeker and the reality of their environment, etc.

Quote, "The I Ching tends to lead questioners to examine problems from a perspective that is unfamiliar, yet that is at least as valid as our usual one. This new perspective may help us find a new insight into our problems. Even when we fail to find (or understand) an answer that fits what we can assimilate, we may be heaped to find a new way to see our problems and the reality behind them. The I Ching is a book of wisdom; we are exposed to that wisdom whoever we try to use it."

The book of changes does not actually provide a concrete answer to problems but provides answers that will provide "insight" into the seekers real problem. The problem they ask of my be something that is palatable to them when in reality there would be a true but underlying/subconscious problem instead. The book may seem to miss the mark but upon contemplation the seeker may find that the truth lies underneath and this would assist in seeing it for what it is.

The I Ching provides information that will allow the seeker to take full responsibility for the problem be it the question or something just underneath that question, what is real. In the end it will teach us to take responsibility for one's self and provide guidance in seeing that self and finding the true answers from Tao.

Note: The most productive divination is one that seeks wisdom for a problem that is occurring in the present moment. It then provides for a search for understanding and responsibility. One who seeks a direct answer, i.e. will I die, may be disappointed for the I Ching is not a fortune teller.

If you are seeking to expand your responsibility in regard to your question then you will find adequate response to assume it. One must acknowledge the past, learn from it, and by doing so create a sight that sees the present moment(s) with a clarity because of past experiences. Sometimes the I Ching merely displays the past as if looking into a mirror of the self/soul. It turns on the light and exposes the inner self so the self can work in the outer environment.

If additional divination is sought then we go past the commentary of the primary hexagram/image. There are several ways this is approached. One is the King Wen where the commentary comes first and then each individual line has commentaries. Another way is the creation of a secondary hexagram where the presence of changing/moving lines is played. Another way is to create another hexagram by the use of nuclear trigrams.

If there are changing lines then the second hexagram is created by changing those lines. Remember that when you tossed the coins you also marked them as either moving or not using an "X." Simply create the new hexagram by changing those lines and look it up much the same in the table using the upper and lower formed nuclear trigrams.

The second way to create a secondary hexagram is to take lines 2, 3. &4 to form a new lower trigram while using the 3rd, 4th, and 5th lines to form a new upper nuclear trigram. These two new trigrams will form the secondary hexagram.

One step further would be the division of the hexagrams into categories that relate to Heaven, Mankind, and Earth. There are two ways the lines are paired that provide different views. The two lines that are paired depending on their location will give answers or guidance in regard to either Heaven, Mankind, or Earth as explained by the book. This warrants further research beyond what can possibly be provided in a blog posting.

With this fundamental primer to the I Ching you can seek out its advice and it is recommended you find a source with proficiency in using the book of changes.

Don't feel it a daunting task to find a copy of the I Ching for your own studies. As you can see in this posting the tradition is to allow for today's interpretations and environment so no matter which copy you obtain all of them, much like all the bottles quote, are good as they all server purpose.

Choose one or several that fit you personal feelings, the ones that talk to you and continue your studies. Develop your "ling" which is a Chinese word for the ability to use the I Ching.

Bibliography:
Pease, Marshall. The Aquarian I Ching. Brotherhood of Life, inc. Albuquerque, NM. 1993.

I Ching continued … bottles … good … serve …

Discovery leaves one feeling fulfilled for that particular moment in time and that is good. I am finding many discoveries through the I Ching and one that connects well with my current practice is the knowledge that in Chinese tradition they allow for new interpretations and commentaries.

This tells me that even more important that this book of changes is such a changing tome of wisdom that its original intent allows the original text to be valid no matter what era seeks its advice. We or anyone at any time regardless should understand that the study of the I Ching is done in a frame of reference that is relevant to modern life.

I see this as another connection to Bushi Tatsuo Sensei though the Kenpo Gokui with emphasis in his lesson where he states that all bottles are good and they all serve a purpose. I can now see that this statement was directly influenced by his studies of the Chinese classics.

If we believe the intent of the book then no matter who reads and interprets its wisdom; no matter the era, place, person and time that unique interpretation and understanding is like the many bottles the Bushi Tatsuo Sensei used in his example, all interpretations are good as they all server a purpose.

It is said that if the I Ching is used you should develop your own viewpoint and interpretation - or interpretations. Where we choose a particular bottle that fits our view and interpretation as to which is the best we find that regardless all are good and all serve the particular individual in the views and understanding.

The I Ching provides a self-consistent and powerful framework that allows us to classify our interactions and allows us to examine some of the implications of a particular kind of interaction. We choose bottle we wish to use and suits us out of all the available bottles. I chose the bottle Isshinryu for my FA/MA practice while others chose Goju, Shorin, etc. All are good and all serve a purpose regardless of the choice we make as to which bottle is best.

The Chinese say the when we consult the book we first see the images and those images require adaptation to the user's society and background, and to the particular situation. How much more unique can it get, choosing the bottle provided by the book to give you knowledge and understanding so you may "choose" correctly, for you.

We must not use the book as a strict book where there is no leeway and we must not try to interpret the words, commentaries, images, lines, trigrams, and nuclear trigrams as if we were consulting the ancients older wisdom. That wisdom was for that time, place, and person(s) while we today are actually meant to "augment" the older wisdom.

Take a look deep into your self and then the book for guidance and then find your own way. In other words find the knowledge provided from the book and then choose the bottle best for your needs at this time and place for all of them are good and all of them server the purposes needed in that moment.

Determine Your Hexagram:

I am providing a snap shot of how to determine your personal/natal hexagram. To see the complete way to do this plus additional resources go to this site:

http://www.psychicsophia.com/taoofbirthdays/natalhex.htm

Since this is a small view just click on the graphic to see the larger version then right click it to download your own copy.

:-)

andropause

I thought this subject was something worth a post even if it does not directly relate to the fighting arts. This term is used by the Mayo Clinic and it came about because of the various symptoms that I have experienced these last few years and also some symptomatic discussions I have heard at our Peets Coffee House round table, i.e. a group of us from the neighborhood sit, drink coffee, and discuss a lot of stuff.

Some of the comments were, "I sleep like sh&^!," or "I seem to be getting a bit more fat and I am losing a bit of muscle and strength cause I got to work harder to stay up to this level," and "Motivation, I have none so I don't get chores done like I use to."

Some appear to be a bit depressed or sad about this stuff but you know guys we don't admit to anything someone else might misconstrue as weakness…we gotta stay up with those young pups don't ya know. My favorite is not remembering things or losing a bit of concentration that was a hallmark of my professionalism at one time.

Yea, the Mayo says these are all part of the aging process. It can be underlying effects of medication, etc. or even alcohol use cause we all either have a drink or a few beers now and then.

Well, the Mayo also says this can be what they call, "andropause," which you are going to flip when I tell you that it is a male version of the ladies menopause.

We as martial artist/fighting artists should know about these types of things in order to say yes that is what I am dealing with or no it is something else. The important thing is this, don't hesitate to see your doctor and talk about it.

We males also go through aging related hormone changes but they are very, very different from those in women. I quote:

"The term "male menopause" is sometimes used to describe decreasing testosterone levels related to aging. In men, hormone production declines more gradually. The effects — such as changes in sexual function, energy level or mood — tend to be subtle and may go unnoticed for years.

So what's the best way to refer to so-called male menopause? Many doctors use the term "andropause" to describe aging-related hormone changes in men. Other terms for so-called male menopause include testosterone deficiency, androgen deficiency of the aging male and late-onset hypogonadism."

All this can begin and it is gradual, very gradual, from age 30 and goes beyond the seventies. If you are suffering from the various symptoms then talk to a doctor.

Let me just say this, has there ever been a time of late where you think to yourself, "Hey, why am I reacting this way? When I was 25 I would have ignored it and kicked some butt!" or something like this, well, it may be that your system is changing and causing changes in those chemicals that make our bodies and minds do things we would have never imagined as younger guys.
Recently I have experienced some unusual behavior and reactions have been also unusual.

Example: one person make a comment about me on a yahoo group posting that normally would have resulted in my laughing a bit and ignoring the post but this time I was suddenly very angry and suddenly my fingers were dancing across the keyboard and this went on for several postings until I got a hold of myself and said hey, stop this shi%!

I don't normally get ruffled but lately I can feel the steam rising. Yes, it just may be some other factor but one day not long ago the thought suddenly appeared in my mind, which I tend to listen to, and I said wait a minute, male menopause! You have got to be shitting me.

So, my last comment to bring it to the FA/MA practice not to forget self defense is this, if you find yourself in a situation where you feel like exploding on someone but really don't know why cause before you would have laughed it off, stop, think of this posting, ask yourself, and then make a good decision.

Article from Mayo

The Corner Stone

The "primer or cornerstone" of the I Ching can be elusive. I am not saying I have found that key to the code of the I Ching as only those who have studied it far more than I may not find it either. The code key is that which one who creates such things uses to open the code so it can be interpreted.

The book, "I Ching: The Illustrated Primer," provides another step in the process for this particular book explains the process in a bit more understandable form that may or may not lead to the key or primer or cornerstone to the book of changes and by proxy ourselves.

The graphic added to this post is provided to assist in understanding the process of using the I Ching. Click it for the larger version. Right click it and save to get a copy.

The Great Tai Chi

If we view the last posting of the symbol for the great tai chi we note the meaning behind it form. To expand on this the following quote is provided, "The total positive resides at one end, while the total negative resides at the other, and varying intensities exist in between. Neither force can be represented as better or worse than the other, as they are bothy equally required for the balance required by nature.

CH'IEN: Creative power, yang. Symbolized by a solid bar and represent the male of the species. Attributes of Heaven, Light, and Positive. communes with its opposite K'UN.

K'UN: Natural strength, yin. Symbolized by a broken bar and represents the female of the species. Attributes of Earth, dark, and negative. Combines with its opposite, CH'IEN.

CH'IEN and K'UN (yang and yin) join and originate the I Ching as complimenting to each other.

Serves as lessons illustrating how one may achieve the superior life of the superior person.

When the two primal forces are represented as being combined together, CH'IEN-K'UN, the meaning is interpreted as 'Universe,' and represents all the extremes, Heaven-Earth; Light-Dark; Positive-Negative; Male-Female, and all intensities which can be found existing between them."

Bibliography:
Trosper, Barry R. I Ching: The Illustrated Primer. KGI Publications, San Jose. 1986.

Sun, Moon, & Earth Series ...

The monthly ratio between the heights of spring and neap tides is 8:3.

[three ;-)]

Each month the Moon more or less copies the entire annual ranges of rises and falls undertaken by the Sun in a year.

[just another example of the connectivity of all myriad things as conveyed in the ken-po goku-i, the I Ching and Mysteries. Lets not forget that the Moon is visible at night only because of its reflection of the suns light from the other or opposite side in relation to the Earth.]

The full moon is brightest and highest at midwinter, copying the motion of the midsummer Sun. Thus the full moon mirrors the Sun at the opposite point in the calendar, and like a true mirror it fully reflects the Sun's light.

[how many references do we hear of when studying the way that relate a mind set that is as a mirror reflects only what it is shown and a mind of no mind … ]

This reciprocation mysteriously extends into the numbers, for 1 divided by Sun = Moon, and 1 divided by Moon = Sun! 1 divided by 365.242 = 0.0027379, which in days is "3" minutes and 56 seconds.

The orbit of the Moon is tilted with respect to that of the Earth by an angle of 5.14 degrees.

To the ancients the nodes were thought of as the head and tail of a huge celestial dragon that swallowed the Moon or Sun during an eclipse. The nodal period is still known as the Draconic year.

346.62 = 18.618 x 18.618? When the eclipse year of 346.62 days is defined and completed by the Sun's meeting the node every 173.3 days ( an eclipse season) we get this formula which opens more questions as to the connectivity of the Sun, Moon, and Earth.

Bibliography:
Heath, Robin. Sun, Moon, & Earth. Wooden Books, Ltd. Ontario Canada. 1999.