I Ching signs, hexagrams, came to be used as a more or less esoteric notation system for describing:
- Elements [the five elements, i.e. earth, water, metal, wood, and fire]
- Processes [what the individual is doing to achieve an end result]
- Experiences [those that influence the processes of the person receiving from the book]
in certain developmental practices involving special uses of the body and mind.
The mind - the inner ruler of the human being. [this is the leader of what the body does and what happens to it]
The stilling of automatic thought and behavior, intended to provide room for impartial awareness and deliberate action. [remaining in the moment; allowing for the brains random/main memory to provide answers for the actions taken by the lizard brain so it equates to the stimuli received.]
The tide of the times in the world can be witnessed by observation of forms (Patterns). [the world, the Universe, the heavens all all the myriad things from the great tai chi are formed by the patterns where the end of one connects to the beginning of another until the matrix fills the Universe.]
Openness is the form of Heaven; Unceasing self-strengthening is the openness of Heaven; Boundless spaciousness is the openness of Heaven.
Tranquility is the form of Earth; Rich virtue supporting beings is the tranquility of Earth; Boundless breathe is the tranquility of Earth.
When openness and tranquility are within oneself, this means Heaven and Earth are within oneself. [a person's heart is the same as heaven and earth; when one practices the wholehearted way of Isshinryu then they combine Heaven and Earth which gives birth to Human beings (person's) into the "one" whole bringing about equilibrium. The ken-po goku-i as a tome derived from the law of the fists which is a singular form of practice the opens the three doors of changes which is explained by the I Ching or book of changes or life changes; social and political. The first tome being the gateway to the other seven for if we are unable to unit Heaven and Earth then the person does not achieve wholeness wholeheartedly. Each successive tome of the ken-po goku-i unlocks the gate to the next which when combined together into the "one" provides insight to the Tao of the Universe and that is the Tao of Human Beings.]
The I Ching is comprised of 64 hexagrams (signs) that have a total of 384 lines.
The meaning is extracted from the I Ching:
- Individual lines in specific places.
- The order of those places are from the bottom to top.
- Individual line relations to the other lines.
- Relations between the two trigrams. [every trigram has specific "associations."]
360 lines with specific times are metaphorically associated with the 360 days of a lunar year.
Yin is subordinated to Yang; Yang governs Yin; Yin obey Yang.
The hexagrams are associated by Odd Sequence (1, 3, 5, … 63) to the Even Sequence (2, 4, 6, … 64) [1 is the inverse of 2, etc.]
The bottom trigram is the "subject" of the reading and the top trigram is the "object" of the subject. The subject being yourself or the person for whom you are doing a reading for and the object is a person, job, situation, event, etc.
The Lower trigram represent the beginning, middle, and end of the effort or process that goes on within the subject. The upper trigram represents beginning, middle, and the end of the effect of that effort or process on the environment, social or material. The top line is the present or visible future.
Lower trigram represents inside or the beginning. The upper trigram represents the outside or the end.
The PURPOSE of the written I Ching is to reveal the principles whereby human beings can understand their minds and thus learn to improve their ability to adapt to external change, so that they can be more effective and enjoy greater peace of mind. The ancient literature suggests reading one hexagram in the morning and one at night.
Hexagrams:
1 - 8 are in the beginning of the upper course.
9 - 16 are in the middle of the upper course.
17 - 30 are in the end of the upper course.
31 - 42 are in the beginning of the lower course.
43 - 50 are in the middle of the lower course.
51 - 64 are in the end of the lower course.
Line 6: Outer reason
Line 5: Outer human feelings
Line 4: Outer desire
Line 3: Inner reason
Line 2: Inner human feelings
Line 1: Inner desire
Inner: Private feelings and thoughts.
Outer: Expressed feelings and thoughts.
Line 6: Intellectual activity and spiritual stat of the partner*
Line 5: Social activity of the partner*
Line 4: Emotional life, quality, or state of the partner*
Line 3: Intellectual activity and psychological state of the subject
Line 2: Social activity of the subject
Line 1: Emotional life, quality, or state of the subject
*Partner in the relationship or the group at large.
Line 6: Insight
Line 5: Meditation
Line 4: Diligence
Line 3: Patience
Line 2: Self-discipline
Line 1: Generosity
Line 6: Retired/old age
Line 5: Social and professional success
Line 4: Professional development
Line 3: Social independence
Line 2: Practical education
Line 1: Childhood/youth
All Bottles are Truly Good
Hexagram Lines
The hexagram lines do have a relationship with various body parts which in some cases contribute to the description of each line in conjunction to the over all meaning according to the particular person and their question/needs.The only line that I have doubts about is line six, i.e. head. All the rest come from the translation of the I Ching by James Legge. I also know that specific parts of the body, i.e. eyes, ears, etc. are also related to the trigrams that are used to make up the hexagrams.
Confucian Analects, The Great Learning & The Doctrine of the Mean
I have not been neglecting this blog but have been focused on the Analects of Confucius. It is apparent that all the ancient classics have been influenced by the I Ching in one form or the other.I would also say that the Analects have been greatly influenced by the Tao Te Ching which I believe was strongly influenced by the I Ching.
This, in my humble opinion, puts Bushi Tatsuo Sensei into a bright light along side these great life luminaries. His style as well as his inference of the ken-po goku-i have strong connections to the I Ching and many other Chinese classics.
This seems plausible simply because Okinawa history is strongly influenced by their association with the Chinese. Even today the Chinese influences are stronger than Japanese simply because the Okinawan's have such a strong "family type" connection.
It is becoming more apparent every day of my studies and practice of Bushi Tatsuo's deep understanding of the yang-yin of life and he was wise in his incorporation of it into his unique "singular [one; whole-heart]" form of practice that when coupled with this esoteric connection creates a full and robust system of practice called Isshinryu.
It is such a shame that so many are blinded by the ego and have "missed" this aspect which would take them even further than the ego self-esteem driven commercialized versions we have today.
Then again, with the nature of mankind, my way would not be sought after so it remains in the hands of the very few.
My only wish would be to have realized this much earlier in life as it has and will have a profound and positive effect on my life and with those that I have in it.
Confucius' Analects have so many wise quotations that when taken out of the specific contextual topic apply to every day life. It along with the I Ching and the Ken-po Goku-i lead the Isshinryu practitioner to a better place whether it be in the dojo, at home, at work, or anywhere.
Knowledge is truly power yet exceptional power in life comes from knowledge, understanding and its application to life [3?].
Note: three (3) is significantly present through out all the Classics, see for yourself.
Wilhelm and Legge I Ching
I really appreciate the copy of the book of changes translated and commented by Helmut Wilhelm and Richard Wilhelm and further translated into English by Cary F. Baynes. With that said I also have great respect for the additional efforts put into the translation by James Legge. The notes in all the area's to include the appendixes are a great help in continued studies and understandings.These two editions along with some other minor translations where efforts in regard to lines and trigrams also provide additional insight into its understanding by such as I, a westerner.
If you are studying the I Ching along side the Isshinryu ken-po goku-i then I highly recommend these two editions and authors.
Ch'i by Legge
Recently the topic of "Ch'i" or what Japanese call "ki" was run up the flag pole to see how it may wave when I came across the definitions as provided by James Legge's translation of the I Ching. Here is what he states:
Ch'i: Breath, blood and breath = the physical powers, mankind, observe.
Interesting don't you think yet it does NOT even hint that it is some mystical power that one uses to cause events to occur with out actual physical contact nor does it hint that it is some energy source that makes karate-ka able to perform feats of apparent magic, etc.
It does hint to the physical connection of breathing and physical powers. It does tell me, personally, that if one learns about body alignment, body mechanics, physical fitness, mental training and fitness and that if one brings them all into alignment it creates energy and power.
It does tell me that if one breathes properly along with physical movements which hit on specific and maximum mental/physical performance it leads to greater health and ability and proficiency.
In other words Ch'i is simply a physical manifestation of mind, body, and spirit. That physical manifestation that teaches a FMA practitioner how to maximize the tools they have in the mind, body and spirit, into that one point or wholeheartedly or one heart :-)
Ch'i: Breath, blood and breath = the physical powers, mankind, observe.
Interesting don't you think yet it does NOT even hint that it is some mystical power that one uses to cause events to occur with out actual physical contact nor does it hint that it is some energy source that makes karate-ka able to perform feats of apparent magic, etc.
It does hint to the physical connection of breathing and physical powers. It does tell me, personally, that if one learns about body alignment, body mechanics, physical fitness, mental training and fitness and that if one brings them all into alignment it creates energy and power.
It does tell me that if one breathes properly along with physical movements which hit on specific and maximum mental/physical performance it leads to greater health and ability and proficiency.
In other words Ch'i is simply a physical manifestation of mind, body, and spirit. That physical manifestation that teaches a FMA practitioner how to maximize the tools they have in the mind, body and spirit, into that one point or wholeheartedly or one heart :-)
Sun-Moon; 9, 6, 8, 7; I Ching
The sun (or the day) is the symbol of what is yang.
The moon is the symbol of what is yin.
The yang numbers culminate in 9, the influence then receding and producing the 8 of the smaller yin. The yin numbers culminating in 6, and the next advance produces the 7 of the smaller yang.
So that 7 and 8 are numbers indicating the first birth of what is yin and what is yang.
When you view the Tai Chi symbol the two dots, or as I depict the two tadpoles, represent 7 and 8 which as indicated above are the birth of what will be both yin and yang. As they grow and expand they become 6 and 9 which in the I Ching are changing because as they reach their end they will change to their opposite and thus become 7 and 8 again for the birth of the opposites.
White (red) is yang while black is yin, i.e. white is sun or day while black is night thus sun and moon symbolized in the tai chi symbol.
If this is true then one realizes that the numbers 6 and 9 being the full yin-yang are then Heaven and Earth as represented in the I Ching by Ch'ien and K'un.
What are these numbers? They are the numbers used in the divination through the book of changes. When you use the yarrow stalks or the three coins the process/tosses give you four numbers, i.e. 6, 7, 8, or 9, which represent either a broken line, solid line, broken line that changes, and a solid line that changes to build the trigram to hexagram.
This is further proof of Bushi Tatsuo Sensei abilities as a sumachi who used the book of changes for his interpretations of the ken-po goku-i shows this by the first two tomes, specifically, which talk of heaven, earth, and man (person) along with the sun, moon, and the cycles it presents both by the symbolic meaning and numerology, i.e. the numbers represented to the book of changes. The other six tomes of the ken-po goku-i also indirectly relate to these first two as they take the karate-ka into the particulars of the mental/psychological and physical aspects of training and practice.
The moon is the symbol of what is yin.
The yang numbers culminate in 9, the influence then receding and producing the 8 of the smaller yin. The yin numbers culminating in 6, and the next advance produces the 7 of the smaller yang.
So that 7 and 8 are numbers indicating the first birth of what is yin and what is yang.
When you view the Tai Chi symbol the two dots, or as I depict the two tadpoles, represent 7 and 8 which as indicated above are the birth of what will be both yin and yang. As they grow and expand they become 6 and 9 which in the I Ching are changing because as they reach their end they will change to their opposite and thus become 7 and 8 again for the birth of the opposites.
White (red) is yang while black is yin, i.e. white is sun or day while black is night thus sun and moon symbolized in the tai chi symbol.
If this is true then one realizes that the numbers 6 and 9 being the full yin-yang are then Heaven and Earth as represented in the I Ching by Ch'ien and K'un.
What are these numbers? They are the numbers used in the divination through the book of changes. When you use the yarrow stalks or the three coins the process/tosses give you four numbers, i.e. 6, 7, 8, or 9, which represent either a broken line, solid line, broken line that changes, and a solid line that changes to build the trigram to hexagram.
This is further proof of Bushi Tatsuo Sensei abilities as a sumachi who used the book of changes for his interpretations of the ken-po goku-i shows this by the first two tomes, specifically, which talk of heaven, earth, and man (person) along with the sun, moon, and the cycles it presents both by the symbolic meaning and numerology, i.e. the numbers represented to the book of changes. The other six tomes of the ken-po goku-i also indirectly relate to these first two as they take the karate-ka into the particulars of the mental/psychological and physical aspects of training and practice.
Traditional/Classical Training/Practice
Written on this more times than can remember. Today, while reading through some of my favorite blogs I read a post by Patrick of the Mokuran Dojo blog titled, "What is Classical Judo?"
Needless to say I had a comment which you can read at his blog but while working out at lunch this flash of inspiration came to me from the subconscious most assuredly triggered by the blog posting so I thought I would post my thoughts here for your review.
Traditional/Classical = Esoteric/Exoteric
You can view the way of traditional/classical practice as exoteric or external. It can be a strict and uncompromising adherence to the exact practice of the styles creator to every single physical movement is to remain as it was taught. Kihonteki, kata, and kumite shall be done with the same techniques, exactly, and the same enbusen, exactly, and with absolutely no deviation, period. forever!
You can also view the way of traditional/classical as esoteric or internal where the outward practice is naturally adjusted for the person as a unique individual where strict adherence to form and function is only a fundamental and the practitioner is encouraged as time goes by to adjust and conform the practice/training to suit them both physically and psychologically, etc. What remains intact with out deviation is the spirit of the original master of the style.
We are all human and flawed. There is no way each and every individual can retain "exactly" the form and function of every single move taught by the styles creator. Look at the video's on Isshinryu by the original first generation practitioners, i.e. Mitchum, Advincula, Nagle, etc. You will also see deviations in all the various video/8 mm of Bushi Tatsuo Sensei as well. They all took the same lessons from Shimabuku Sensei but each and every one to the last does the kata different. Look at their students, they also do it different than their teachers.
Those aspects I would consider the important traditions or classics of a style are not physical in nature. It is like Bushi Tatsuo Sensei ken-po goku-i, chinckuchi, gamaku, body mechanics, alignments, and fundamental bunkai (not necessary to keep exact either but the concept is traditional to karate-do).
All the fundamentals that are unique to your style and come from the spirit of practice of the creator. It seems we get caught up in the belief that the kata and such "MUST REMAIN" exactly intact as to the original that we forget the true spirit of practice and training. To me tradition is learning all you can about the style, its creator, his/her customs and culture and beliefs all of which contributed to his creating the style to begin with so maybe our growth will achieve something unique and creative others will want to learn and practice and pass along to their descendants.
My sincerest thanks to Patrick Parker, Mokuren Dojo Sensei and blogger for stimulating thoughts and ideas!
Needless to say I had a comment which you can read at his blog but while working out at lunch this flash of inspiration came to me from the subconscious most assuredly triggered by the blog posting so I thought I would post my thoughts here for your review.
Traditional/Classical = Esoteric/Exoteric
You can view the way of traditional/classical practice as exoteric or external. It can be a strict and uncompromising adherence to the exact practice of the styles creator to every single physical movement is to remain as it was taught. Kihonteki, kata, and kumite shall be done with the same techniques, exactly, and the same enbusen, exactly, and with absolutely no deviation, period. forever!
You can also view the way of traditional/classical as esoteric or internal where the outward practice is naturally adjusted for the person as a unique individual where strict adherence to form and function is only a fundamental and the practitioner is encouraged as time goes by to adjust and conform the practice/training to suit them both physically and psychologically, etc. What remains intact with out deviation is the spirit of the original master of the style.
We are all human and flawed. There is no way each and every individual can retain "exactly" the form and function of every single move taught by the styles creator. Look at the video's on Isshinryu by the original first generation practitioners, i.e. Mitchum, Advincula, Nagle, etc. You will also see deviations in all the various video/8 mm of Bushi Tatsuo Sensei as well. They all took the same lessons from Shimabuku Sensei but each and every one to the last does the kata different. Look at their students, they also do it different than their teachers.
Those aspects I would consider the important traditions or classics of a style are not physical in nature. It is like Bushi Tatsuo Sensei ken-po goku-i, chinckuchi, gamaku, body mechanics, alignments, and fundamental bunkai (not necessary to keep exact either but the concept is traditional to karate-do).
All the fundamentals that are unique to your style and come from the spirit of practice of the creator. It seems we get caught up in the belief that the kata and such "MUST REMAIN" exactly intact as to the original that we forget the true spirit of practice and training. To me tradition is learning all you can about the style, its creator, his/her customs and culture and beliefs all of which contributed to his creating the style to begin with so maybe our growth will achieve something unique and creative others will want to learn and practice and pass along to their descendants.
My sincerest thanks to Patrick Parker, Mokuren Dojo Sensei and blogger for stimulating thoughts and ideas!
Analects of Confucius - Quotations
I am reading the Analects. These quotes struck a cord so thought I would pass them along.
The Master said: "When you have faults, do not fear to abandon them."
The Master said: "Yu, shall I teach you what knowledge is? When you know a thing to hold that you know it; and when you do not know a thing, to allow that you do not know it; - this is knowledge."
The Master said: "To see what is right and not do it is want of courage."
Some personal notes: I can not say if Confucius actually spoke these words as the analects interpreter hypothesizes that many of the quotes may have come from his disciples who use the statement, "The Master said," because they firmly believed what they wrote in his name actually were said by Confucius.
Regardless, these quotes and many more are inspirational. In my particular studies of the FMA (Fighting Martial Arts) we are divided. We have many factions or tribes who stubbornly remain with what was taught even when it may be off or slightly askew or moderately incorrect, etc.
This is not to point to one tribe or the other but to provide thought provocation in the spirit of learning and growth. Bushi Tatsuo Sensei, a very wise individual apparently, spoke of his intentions using the ken-po goku-i as a trigger to get folks to go past the mere physical or what I call the "dance."
He provided all his first generation practitioners a "key" and then as is custom left those individuals to their own means to search it out and find the door that the key opens taking them to a unique experience.
In my humble opinion the key has been lost to most and with all the monkey dancing (ego stroking) Americans do it may never be found or recognized, ever; such a shame.
The Master said: "When you have faults, do not fear to abandon them."
The Master said: "Yu, shall I teach you what knowledge is? When you know a thing to hold that you know it; and when you do not know a thing, to allow that you do not know it; - this is knowledge."
The Master said: "To see what is right and not do it is want of courage."
Some personal notes: I can not say if Confucius actually spoke these words as the analects interpreter hypothesizes that many of the quotes may have come from his disciples who use the statement, "The Master said," because they firmly believed what they wrote in his name actually were said by Confucius.
Regardless, these quotes and many more are inspirational. In my particular studies of the FMA (Fighting Martial Arts) we are divided. We have many factions or tribes who stubbornly remain with what was taught even when it may be off or slightly askew or moderately incorrect, etc.
This is not to point to one tribe or the other but to provide thought provocation in the spirit of learning and growth. Bushi Tatsuo Sensei, a very wise individual apparently, spoke of his intentions using the ken-po goku-i as a trigger to get folks to go past the mere physical or what I call the "dance."
He provided all his first generation practitioners a "key" and then as is custom left those individuals to their own means to search it out and find the door that the key opens taking them to a unique experience.
In my humble opinion the key has been lost to most and with all the monkey dancing (ego stroking) Americans do it may never be found or recognized, ever; such a shame.
Hexagram 7, The Army [group, tribe, dojo, etc.]
The I Ching, as translated by James Legge, indicates that hexagram no. 7, Shi, which consists of the trigrams Kan and Kun is supposedly the primary hexagram for "The Army."
Legge speaks of the conduct of military expeditions for a feudal system, generally, is denoted by the hexagram "Shi." or in his exact interpretation, "Sze."
It explains what must exist for a war to be righteous, i.e. the manner of conducting it, especially at the outset. He stresses that the hexagram, to be successful, must provide for war to be "right and just." Anything less would indicate failure which entails many "bad" things to the kingdom, etc.
The various attributes required for a just war are also indicative of a Sensei or modern day warrior. Sensei as war must have one in charge who has experience, a leader of age, one who conducts actions with firmness and correctness. It expresses how important the leader-sensei must adhere to the rules which in my interpretation are the unwritten rules governing the style in practice-training, etc.
So, maybe in some fashion as I try to extrapolate from the meaning of the seventh hexagram on "the army" we can also learn to conduct martial expeditions into the realms of jutsu and karate-do.
To Expand:
Text: Shi (the army); to persist (in righteousness); (available with) a great leader; auspiciousness and no fault (or calamity).
Judgment remarks: Shi (the army), (signifying) a crowd of people. To persist, (signifying) to carry out the righteous course; in leading a crowd of people to carry out the righteous course, one can rule the world. Rigidity at the axle center has correlation, (and) moves in peril but smoothly (or with submissiveness). To use it to ravage the world, but the people will still follow; auspiciousness; what fault (or calamity) does it have?
The nuclear trigrams-hexagram may also shed light in this direction. The nuclear hexagram of the hexagram "Shi or Sze" is no. 24, "Fu." This one is comprised of an upper trigram of K'un-earth and a lower trigram of "Chen- thunder."
To Expand:
Text: Fu (to return), smooth progress. Coming in and going out without illness; friends are coming and (there will be) no calamity. Back to Fu is the rule, it returns in seven days; it is instrumental in going somewhere.
Judgment remarks: Fu (to return) and smooth progress; rigidity returns, moves and then proceeds smoothly; therefore coming in and going out without illness; friends are coming and (there will be) no calamity. Back to Fu is the rule; it returns in seven days the way that heaven performs. It is instrumental in going somewhere; rigidity is growing. Fu, it displays the intention of sky and earth!
This seems to fit for to read this openly with out restriction you can see that this particular hexagram supports the hexagram Shi with smooth progress, etc. This hexagram seism to indicate auspiciousness due to the benevolence of the person put in charge which in the practice-training hall is Sensei or in the Army, the General.
To Expand; Cleary, Thomas. "The Taoist Classics." Boston Mass; Shambala Publications, inc. 1989:
7. The Army
Using the primordial to repel conditioning, using the real to get rid of the false.
The "Army" is a group [tribe, dojo, etc.]. One person [man, person, sensei, etc.] leading a group [tribe, dojo, etc.].
Yang to rid of yin; repelling yin is to get rid of wrong by means of right, to destroy falsehood by truth, like righteousness in the leader [man, person, sensei, etc.] of an Army [tribe, dojo, etc.].
Qualities of an Army General [man, person, sensei, etc.]:
Firmness and Flexibility; humanity and justice; command of authority and ability to change [to be effective: in army, dojo, as sensei, etc.].
The path of direction: strive to burn away all the pollution of acquired conditioning … not let the slightest flaw remain in the heart … re-experience original completeness …
Progress is according to the proper order and act in accord with the appropriate method [careful in the beginning, victorious in the end]. Be sincere and single-minded, with out fragmentation.
Flexible receptivity in balance, one opens the mind and manages oneself, responding appropriately to whatever comes, causing external influences to dissolve of themselves.
To Expand; Wilhelm, Helmut. The I Ching.
It requires a strong man who captures the hearts of the people and awakens their enthusiasm. [sensei must capture the hearts, wholeheartedly, of the deshi to awaken them to the possibilities and keep their enthusiasms awake and electrified]
When danger threatens, every peasant becomes a soldier; when the war ends, he goes back to his plow. [instill on deshi that the FMA is one used for civil defense against violent persons so by taking this FMA they must understand its purpose so that when the time comes they lay down their civilian cloak and don one of the karate-ka who defends within the civil laws of the group/tribe/dojo, etc.]
In the face of a superior enemy, with whom it would be hopeless to engage in battle, an orderly retreat is the only correct procedure, because it will save the army from defeat and disintegration. It is by no means a sign of courage or strength to insist upon engaging in a hopeless struggle regardless of circumstances. [much missed by sensei where one is taught to attack a true karate-ka learns that this is wrong. It must be instilled that the first line of defense is "retreat." Run away if you can as there is no dishonor of living to see the light of the next day so you can properly apply your skills again. It takes true courage and strength to know and understand when to run and when to protect. If the situation is hopeless then don't fight. The most famous air-to-air combat pilot once told his emperor that the reason he was so successful is that he recognized when he would not win so he "ran."]
Energetic combat and punishment are here thoroughly justified, but they must not degenerate into a wild melee in which everyone fends for himself. [Is it truly defense or is it a fight. One is honorable and defend-able the other is prosecutorial activity.]
Legge speaks of the conduct of military expeditions for a feudal system, generally, is denoted by the hexagram "Shi." or in his exact interpretation, "Sze."
It explains what must exist for a war to be righteous, i.e. the manner of conducting it, especially at the outset. He stresses that the hexagram, to be successful, must provide for war to be "right and just." Anything less would indicate failure which entails many "bad" things to the kingdom, etc.
The various attributes required for a just war are also indicative of a Sensei or modern day warrior. Sensei as war must have one in charge who has experience, a leader of age, one who conducts actions with firmness and correctness. It expresses how important the leader-sensei must adhere to the rules which in my interpretation are the unwritten rules governing the style in practice-training, etc.
So, maybe in some fashion as I try to extrapolate from the meaning of the seventh hexagram on "the army" we can also learn to conduct martial expeditions into the realms of jutsu and karate-do.
To Expand:
Text: Shi (the army); to persist (in righteousness); (available with) a great leader; auspiciousness and no fault (or calamity).
Judgment remarks: Shi (the army), (signifying) a crowd of people. To persist, (signifying) to carry out the righteous course; in leading a crowd of people to carry out the righteous course, one can rule the world. Rigidity at the axle center has correlation, (and) moves in peril but smoothly (or with submissiveness). To use it to ravage the world, but the people will still follow; auspiciousness; what fault (or calamity) does it have?
The nuclear trigrams-hexagram may also shed light in this direction. The nuclear hexagram of the hexagram "Shi or Sze" is no. 24, "Fu." This one is comprised of an upper trigram of K'un-earth and a lower trigram of "Chen- thunder."
To Expand:
Text: Fu (to return), smooth progress. Coming in and going out without illness; friends are coming and (there will be) no calamity. Back to Fu is the rule, it returns in seven days; it is instrumental in going somewhere.
Judgment remarks: Fu (to return) and smooth progress; rigidity returns, moves and then proceeds smoothly; therefore coming in and going out without illness; friends are coming and (there will be) no calamity. Back to Fu is the rule; it returns in seven days the way that heaven performs. It is instrumental in going somewhere; rigidity is growing. Fu, it displays the intention of sky and earth!
This seems to fit for to read this openly with out restriction you can see that this particular hexagram supports the hexagram Shi with smooth progress, etc. This hexagram seism to indicate auspiciousness due to the benevolence of the person put in charge which in the practice-training hall is Sensei or in the Army, the General.
To Expand; Cleary, Thomas. "The Taoist Classics." Boston Mass; Shambala Publications, inc. 1989:
7. The Army
Using the primordial to repel conditioning, using the real to get rid of the false.
The "Army" is a group [tribe, dojo, etc.]. One person [man, person, sensei, etc.] leading a group [tribe, dojo, etc.].
Yang to rid of yin; repelling yin is to get rid of wrong by means of right, to destroy falsehood by truth, like righteousness in the leader [man, person, sensei, etc.] of an Army [tribe, dojo, etc.].
Qualities of an Army General [man, person, sensei, etc.]:
Firmness and Flexibility; humanity and justice; command of authority and ability to change [to be effective: in army, dojo, as sensei, etc.].
The path of direction: strive to burn away all the pollution of acquired conditioning … not let the slightest flaw remain in the heart … re-experience original completeness …
Progress is according to the proper order and act in accord with the appropriate method [careful in the beginning, victorious in the end]. Be sincere and single-minded, with out fragmentation.
Flexible receptivity in balance, one opens the mind and manages oneself, responding appropriately to whatever comes, causing external influences to dissolve of themselves.
To Expand; Wilhelm, Helmut. The I Ching.
It requires a strong man who captures the hearts of the people and awakens their enthusiasm. [sensei must capture the hearts, wholeheartedly, of the deshi to awaken them to the possibilities and keep their enthusiasms awake and electrified]
When danger threatens, every peasant becomes a soldier; when the war ends, he goes back to his plow. [instill on deshi that the FMA is one used for civil defense against violent persons so by taking this FMA they must understand its purpose so that when the time comes they lay down their civilian cloak and don one of the karate-ka who defends within the civil laws of the group/tribe/dojo, etc.]
In the face of a superior enemy, with whom it would be hopeless to engage in battle, an orderly retreat is the only correct procedure, because it will save the army from defeat and disintegration. It is by no means a sign of courage or strength to insist upon engaging in a hopeless struggle regardless of circumstances. [much missed by sensei where one is taught to attack a true karate-ka learns that this is wrong. It must be instilled that the first line of defense is "retreat." Run away if you can as there is no dishonor of living to see the light of the next day so you can properly apply your skills again. It takes true courage and strength to know and understand when to run and when to protect. If the situation is hopeless then don't fight. The most famous air-to-air combat pilot once told his emperor that the reason he was so successful is that he recognized when he would not win so he "ran."]
Energetic combat and punishment are here thoroughly justified, but they must not degenerate into a wild melee in which everyone fends for himself. [Is it truly defense or is it a fight. One is honorable and defend-able the other is prosecutorial activity.]
Monkey (Brain) Dance
Not sure who coined this phrase first, Marc MacYoung or Rory Miller, but I am grateful for it does express, to me personally, a set of key words that remind me when the monkey starts pulling all my strings.
Call it "ego" or what ever but remember that the monkey brain, along with the also fond of phrase the lizard brain, tend to want control of your life so keep vigilant for it may save you from having to hurt someone.
Someone being a loved one or someone being a violent person [like listening/being aware of instinct and the monkey brain so you do NOT provoke, etc.]
Call it "ego" or what ever but remember that the monkey brain, along with the also fond of phrase the lizard brain, tend to want control of your life so keep vigilant for it may save you from having to hurt someone.
Someone being a loved one or someone being a violent person [like listening/being aware of instinct and the monkey brain so you do NOT provoke, etc.]
The "Way!"
There are many paths one can follow in the "Way." It can be described any way that suits the person who wishes to take the road but in reality it is fundamentally a matter of "Life Choices!"Sometimes it can be as simple as knowing of a choice. It can be also simple in that one makes a choice. What is good is when the choice comes from the Tao and one has taken the time and effort to be in a position to choose wisely. This takes great effort to achieve the level of knowledge that allows one to follow this path.
Choose wisely!
Trigrams, Hexigrams, etc.
More, but first a word…this is just a compilation of data collected from various sources with no one source considered the absolute authority for that would negate the purpose of these studies and especially the meaning and intent of the book of changes. So, take it for what it is and learn, decide, and then move forward for, "All bottles are good, they all server a purpose!"
The "Hexagram" is also referred to as a "Kua." The hexagram has the distinct feature of lines that are always in motion and in general the new line always enters from below or the bottom line and moves upward through the cycles or stages, i.e. "come into being is line one, beginning is line two, expanding is line three, approaching maximum potential is line four, peaking is line five and line six is passing the peak; turning to the opposite condition.
If you utilize the yarrow stalk method you may have wondered why pull out the first stalk and set it aside. The first stalk is considered the "Observer stalk."
For those of us who especially note the conduct and intent of "Heaven and Earth" in general earth tends to sink and heaven tenets to rise. Therefore when the trigram's heaven and earth are coupled they come together and the time is considered "Heaven on Earth" where we experience the best of "peace, prosperity, and harmony." [Earth trigram over the Heaven trigram where heaven rises and earth sinks bringing them both together, etc.]
As is known there are "eight trigrams" but what is not normally told in the I Ching books is that four of those trigrams are in motion upward, i.e. Ch'ien, Chen, Li, and Tui. The other four are in motion downward, i.e. K'un, Sun, K'an, and Ken.
Example: When in hexagram 29 that talks of danger we come to understand that when ever the upper trigram is that of "K'an (moon)" danger comes from outside or external but if the trigram "K'an" is the lower trigram then the danger comes from within.
It can be difficult determining how one uses or interprets the lines of a trigram/hexagram. Fundamentally, or generally, a particular line in the kua will have meaning to you if the line is moving, if the line is either 2, 3, 4, or 5 where its influenced is subtly by the nuclear trigram/hexagram of which that line is a part of.
Solid Lines are "strong, virtuous, light-giving, and aggressive" while the broken lines are "weak, evil, dark, and gentle."
CORRECTNESS:
Lines are considered in the correct positions:
1, 3. 5 = strong, these positions require strong lines to be considered correct.
2. 4. 6 = weak, these positions require weak lines to be considered correct.
When weak lines are in strong positions they are considered unequal to the task at hand. When a strong line is in a weak line position it is considered to aggressive for the task at hand.
CORRESPONDENCE:
Line 1 corresponds to line 4.
Line 2 corresponds to line 5.
Line 3 corresponds to line 6.
When the lines are the same in the corresponding positions, i.e. strong to strong or weak to weak, they oppose/replace each other. When they are different, i.e. sting to weak or weak to strong, they lines are helpful to each other.
CONDITION:
Bottom Line: The condition has barely manifested itself.
Line 2: The condition is beginning to grow stronger; being the middle line of the lower trigram, the condition is still under control, usually.
Line 3: Top of lower trigram so the condition grows stronger and is usually unstable due to line 3 about to leave the lower trigram for the upper which is a somewhat dangerous time.
Line 4: Condition approaching maximum potential. If bode good or evil, be cautious. Additional caution is needed due to line 4's position to Line 5 which is generally the ruler. Being close to the ruler can be very good but also dangerous.
Line 5: The condition has reached its maximum potential. Any movement beyond this point will cause the condition to exceed its maximum potential and turn it toward its opposite: fullness to emptiness, increase to decrease, abundance to want.
Top Line: The condition depicted in the kua has exceed its maximum potential and consequently turning toward its opposite condition.
POSITION:
Bottom Line: A newcomer about to join the group, or a subordinate in the lowest position. It lacks any title or influence.
Line 2: Center of the lower trigram; position of leadership but subordinate to line 5; some authority; may have a title; will have some influence with peers or associates.
Line 3: Top of lower trigram; person rising in ranks; person attained some stature; about to advance to upper trigram, i.e. could be dangerous move; time between jumping and landing is dangerous.
Line 4: Next to ruler; fortunate or dangerous position or both depending on circumstances; considered to be rulers minister, able general, partner, or strong vice president; position of trust;
Line 5: Center of upper trigram; ruler position; controls the hexagram/kua; almost always beneficial if opposite of lines 2 and 4 so that conflict is avoided.
Top Line: Great sage who leaves affairs behind; still available for council to ruler; retired person.
TIME:
Bottom Line: represents earliest time; the time just before the active time;.
Top Line: represents the latest time; the time just after the active time.
Middle Four Lines: represent that time that is active within the situation.
Moving Lines: first moving line usually depicts the immediate action to take or avoid, even if it is in line 2 or higher. Higher moving lines depict later times in the situation. The first moving line refers to NOW or to soon after NOW, and the other line or lines refer to later.]
HOLDING TOGETHER:
Lines next to each other hold together if they are different and do not hold together if they are the same. The most important of these are lines 4 and 5. The ruler and the subordinate. The best condition of these two lines is when the ruler, 5, is strong and the subordinate, 4, is weak. The line on top is said to "rest" on the line below and the line below is said to "receive" from the line above.
The broken line resting on a solid line is well supported. The solid line resting on the broken line is not well supported but weak.
If the broken line receives from a solid line above the broken line us benefited because of the strength of that solid line. If a solid line receives from a broken line that solid line is not usually benefited because of the weakness of that broken line.
HEAVEN, EARTH, AND MAN:
The fist two lines represent Earth.
The second two lines represent Man.
The third two lines represent Heaven.
Man in the middle is the entity through which Heaven and Earth interact.
DOUBLED TRIGRAMS:
When a hexagram/kua is made up of the same trigram, doubled, the hexagram's name is that of the trigram doubled. If a double trigram then the meaning is "intensified." One must pay extra heed to the guidance given or the situation depicted.
In the sixty-four hexagrams of the book of changes it is not chance that there are ONLY eight hexagrams that are comprised of doubles trigrams, i.e. eight trigrams. It should also be noted that in the book of changes the trigrams are also looked upon thus, i.e. Heaven and Earth trigrams are watched as separate entities while the remaining six trigrams are viewed similar to the six lines of a hexagram.
The hexagram numbers of doubled trigrams are, 1, 2, 29, 30, 51, 52, 57, and 58.
As to whether the six lines and the six trigrams that are doubled, while observing and paying attention to the two trigrams Heaven and Earth, have any relationship/meaning is unknown at this time. I suspect that there is and hope to find that answer in the future.
Bibliography:
Wei, Wu. The I Ching Workbook. Malibu California: power-press. 2005
The "Hexagram" is also referred to as a "Kua." The hexagram has the distinct feature of lines that are always in motion and in general the new line always enters from below or the bottom line and moves upward through the cycles or stages, i.e. "come into being is line one, beginning is line two, expanding is line three, approaching maximum potential is line four, peaking is line five and line six is passing the peak; turning to the opposite condition.
If you utilize the yarrow stalk method you may have wondered why pull out the first stalk and set it aside. The first stalk is considered the "Observer stalk."
For those of us who especially note the conduct and intent of "Heaven and Earth" in general earth tends to sink and heaven tenets to rise. Therefore when the trigram's heaven and earth are coupled they come together and the time is considered "Heaven on Earth" where we experience the best of "peace, prosperity, and harmony." [Earth trigram over the Heaven trigram where heaven rises and earth sinks bringing them both together, etc.]
As is known there are "eight trigrams" but what is not normally told in the I Ching books is that four of those trigrams are in motion upward, i.e. Ch'ien, Chen, Li, and Tui. The other four are in motion downward, i.e. K'un, Sun, K'an, and Ken.
Example: When in hexagram 29 that talks of danger we come to understand that when ever the upper trigram is that of "K'an (moon)" danger comes from outside or external but if the trigram "K'an" is the lower trigram then the danger comes from within.
It can be difficult determining how one uses or interprets the lines of a trigram/hexagram. Fundamentally, or generally, a particular line in the kua will have meaning to you if the line is moving, if the line is either 2, 3, 4, or 5 where its influenced is subtly by the nuclear trigram/hexagram of which that line is a part of.
Solid Lines are "strong, virtuous, light-giving, and aggressive" while the broken lines are "weak, evil, dark, and gentle."
CORRECTNESS:
Lines are considered in the correct positions:
1, 3. 5 = strong, these positions require strong lines to be considered correct.
2. 4. 6 = weak, these positions require weak lines to be considered correct.
When weak lines are in strong positions they are considered unequal to the task at hand. When a strong line is in a weak line position it is considered to aggressive for the task at hand.
CORRESPONDENCE:
Line 1 corresponds to line 4.
Line 2 corresponds to line 5.
Line 3 corresponds to line 6.
When the lines are the same in the corresponding positions, i.e. strong to strong or weak to weak, they oppose/replace each other. When they are different, i.e. sting to weak or weak to strong, they lines are helpful to each other.
CONDITION:
Bottom Line: The condition has barely manifested itself.
Line 2: The condition is beginning to grow stronger; being the middle line of the lower trigram, the condition is still under control, usually.
Line 3: Top of lower trigram so the condition grows stronger and is usually unstable due to line 3 about to leave the lower trigram for the upper which is a somewhat dangerous time.
Line 4: Condition approaching maximum potential. If bode good or evil, be cautious. Additional caution is needed due to line 4's position to Line 5 which is generally the ruler. Being close to the ruler can be very good but also dangerous.
Line 5: The condition has reached its maximum potential. Any movement beyond this point will cause the condition to exceed its maximum potential and turn it toward its opposite: fullness to emptiness, increase to decrease, abundance to want.
Top Line: The condition depicted in the kua has exceed its maximum potential and consequently turning toward its opposite condition.
POSITION:
Bottom Line: A newcomer about to join the group, or a subordinate in the lowest position. It lacks any title or influence.
Line 2: Center of the lower trigram; position of leadership but subordinate to line 5; some authority; may have a title; will have some influence with peers or associates.
Line 3: Top of lower trigram; person rising in ranks; person attained some stature; about to advance to upper trigram, i.e. could be dangerous move; time between jumping and landing is dangerous.
Line 4: Next to ruler; fortunate or dangerous position or both depending on circumstances; considered to be rulers minister, able general, partner, or strong vice president; position of trust;
Line 5: Center of upper trigram; ruler position; controls the hexagram/kua; almost always beneficial if opposite of lines 2 and 4 so that conflict is avoided.
Top Line: Great sage who leaves affairs behind; still available for council to ruler; retired person.
TIME:
Bottom Line: represents earliest time; the time just before the active time;.
Top Line: represents the latest time; the time just after the active time.
Middle Four Lines: represent that time that is active within the situation.
Moving Lines: first moving line usually depicts the immediate action to take or avoid, even if it is in line 2 or higher. Higher moving lines depict later times in the situation. The first moving line refers to NOW or to soon after NOW, and the other line or lines refer to later.]
HOLDING TOGETHER:
Lines next to each other hold together if they are different and do not hold together if they are the same. The most important of these are lines 4 and 5. The ruler and the subordinate. The best condition of these two lines is when the ruler, 5, is strong and the subordinate, 4, is weak. The line on top is said to "rest" on the line below and the line below is said to "receive" from the line above.
The broken line resting on a solid line is well supported. The solid line resting on the broken line is not well supported but weak.
If the broken line receives from a solid line above the broken line us benefited because of the strength of that solid line. If a solid line receives from a broken line that solid line is not usually benefited because of the weakness of that broken line.
HEAVEN, EARTH, AND MAN:
The fist two lines represent Earth.
The second two lines represent Man.
The third two lines represent Heaven.
Man in the middle is the entity through which Heaven and Earth interact.
DOUBLED TRIGRAMS:
When a hexagram/kua is made up of the same trigram, doubled, the hexagram's name is that of the trigram doubled. If a double trigram then the meaning is "intensified." One must pay extra heed to the guidance given or the situation depicted.
In the sixty-four hexagrams of the book of changes it is not chance that there are ONLY eight hexagrams that are comprised of doubles trigrams, i.e. eight trigrams. It should also be noted that in the book of changes the trigrams are also looked upon thus, i.e. Heaven and Earth trigrams are watched as separate entities while the remaining six trigrams are viewed similar to the six lines of a hexagram.
The hexagram numbers of doubled trigrams are, 1, 2, 29, 30, 51, 52, 57, and 58.
As to whether the six lines and the six trigrams that are doubled, while observing and paying attention to the two trigrams Heaven and Earth, have any relationship/meaning is unknown at this time. I suspect that there is and hope to find that answer in the future.
Bibliography:
Wei, Wu. The I Ching Workbook. Malibu California: power-press. 2005
Isshinryu on Wiki and more ...
ISSHIN-RYU: "It is primarily a USA style of karate taught to American service men stationed on the island and extensively practiced in the United States. The Okinawans refer to it as “GI karate” which is a derogatory term, meaning that only a American GI who doesn't know better would practice it."
From ~ http://en.wikipedia.org/wiki/Isshin-ry%C5%AB
"He who knows does not speak; he who speaks does not know." ~ Lao Tzu
This was read on one of my yahoo groups of which I am a guest member and grateful for as it has provided me the greatest advancement in Isshinryu I could possible acquire, academically and in practice/training.
The above quote is not all of what was said because in the remaining body the comments were unproductive. What I mean is that they expounded on THEM not knowing or accepting other factual information as to the true essence of Isshinryu and Bushi Tatsuo Shimabuku Isshinryu.
My recent studies have helped me to "see" some things that I apparently took for granted until now and that understanding lead to my responding to the yahoo group posting as follows:
Generally speaking, very general, as long as there are "groups" or "factions" where the perception is "us vs them" then change will never come. Why, because as hunter-warriors, i.e. that instinct the nature provided long ago for survival where we use to be in "tribes or groups if you will" where we protect our group as warriors it is instinctive that all those outside our group or tribe are "them" which is perceived at a subconscious level as not us so less than us we will always "not accept them" and thus never "change them" so we stay at this point with no progress.
Only when we all accept that we are all an "US" in Isshinryu and accept all of "US" into the group or tribe called Bushi Tatsuo Shimabuku Sensei Isshinryu Karate-do will change occur.
EVEN WHEN THE ONE GROUP IS ABSOLUTELY CORRECT, ACCURATE, FACTUAL, AND TRUE TO THE SPIRIT OF ISSHINRYU and the others perceive them as OUTSIDE their own group they WILL NOT ACCEPT it even when their logic and mind say "THAT IS TRUTH."
To make the change we have to first accept everyone into the group. Once a member where they all "accept that we are in the US group" then change comes for it is then acceptable to the one's previously OUTSIDE the US GROUP.
We must not just educate ourselves in Isshinryu, Okinnawa, Okinawans, and so forth but the world. In understanding the world we must understand the self and the self goes much farther than merely our current existance but also that which we take for granted. Much like walking, we do it naturally and instinctively so we don't consciously think about it until it is taken away, say in an accident, then suddenly it becomes something more...
Don't take this as any kind of attack, which your "monkey brain (ego)" may do instinctively, are you getting angry right now then the monkey brain is in charge taking you on the monkey dance floor, and if you are getting angry do you truly know why and don't say it is because I said this or that because that is also the monkey taking charge leading you on its path to anger, frustration, etc. [why I know this is because it is so].
If this article makes you angry then we are still speaking of THEM vs. US instead of trying to embrace them into the US group where we can make changes.
This is so because since I have had the privilige of being a guest of this group I have heard time and again the frustrations of all parties that these "THEM" are wrong and this and that which in the end DOES NOT PROMOTE CHANGE.
Maybe it is time for one US group/tribe to stop the cycle of frustration and be the instrument of change and the only way that will change is if we stop looking at them as "THEM vs. US" and try to find a way to make all who practice Isshinryu no matter what form, i.e. all bottles are good, come together into one tribe so all of US can see the truth.
I would not have the knowledge of Isshinryu I have now if not for the fact that as a Marine I was allowed to be a "guest" of this group. Just being a member with access to the archives has enlightened me far and above anything I was getting anywhere else so I am really AWARE of this tribe/groups potential. My deepest wish is to get others, THEM, to accept what is and if I get one more person to "see" and "hear" about Isshinryu as Bushi Tatsuo Sensei intended then I have reached success.
If things remain unchanged then it will always be this tribe vs. THEM tribes and no advancement or understanding will be achieved.
Or, so says I anyway, take it for what it is, neither an attack or submission but love of the Isshinryu style.
Last, ?????? Sensei said one thing that seems to have been overlooked, ANYONE CAN CHANGE WIKI, so is someone on this list who is knowledgeable making a change to the wiki list? It does say that if you have information that is pertinent to that entry you can MAKE A CHANGE TO IT!
The comment was stated as follows on the posting:
"The greatest problem of Isshinry-ryu is … " where in my opinion keeps Isshinryu remaining stagnate. This type of dance simply enables the others to stand up and with an indignant attitude tell the other group they are full of shit. Neither is gaining ground in getting all the various groups/tribes/factions together as one "US" tribe vs. THEM tribes. Such a shame.
Then I ask myself the question, am I helping? I suspect not but then again this feels good to me getting my frustrations in print to get it out of me. I keep hearing all the "whining" about they don't do this or don't know this and meanwhile never taking a stance in finding out the "Why" of not accepting anything from other groups.
It is simple, we look at our special group as OUR group which means those not in OUR group are not "US" and thus "THEM" so less than US so in order to get THEM to accept our word we must accept THEM into US.
Ok, done with the frustration, back to learning and practicing.
"He who knows does not speak; he who speaks does not know." ~ Lao Tzu
This was read on one of my yahoo groups of which I am a guest member and grateful for as it has provided me the greatest advancement in Isshinryu I could possible acquire, academically and in practice/training.
The above quote is not all of what was said because in the remaining body the comments were unproductive. What I mean is that they expounded on THEM not knowing or accepting other factual information as to the true essence of Isshinryu and Bushi Tatsuo Shimabuku Isshinryu.
My recent studies have helped me to "see" some things that I apparently took for granted until now and that understanding lead to my responding to the yahoo group posting as follows:
Generally speaking, very general, as long as there are "groups" or "factions" where the perception is "us vs them" then change will never come. Why, because as hunter-warriors, i.e. that instinct the nature provided long ago for survival where we use to be in "tribes or groups if you will" where we protect our group as warriors it is instinctive that all those outside our group or tribe are "them" which is perceived at a subconscious level as not us so less than us we will always "not accept them" and thus never "change them" so we stay at this point with no progress.
Only when we all accept that we are all an "US" in Isshinryu and accept all of "US" into the group or tribe called Bushi Tatsuo Shimabuku Sensei Isshinryu Karate-do will change occur.
EVEN WHEN THE ONE GROUP IS ABSOLUTELY CORRECT, ACCURATE, FACTUAL, AND TRUE TO THE SPIRIT OF ISSHINRYU and the others perceive them as OUTSIDE their own group they WILL NOT ACCEPT it even when their logic and mind say "THAT IS TRUTH."
To make the change we have to first accept everyone into the group. Once a member where they all "accept that we are in the US group" then change comes for it is then acceptable to the one's previously OUTSIDE the US GROUP.
We must not just educate ourselves in Isshinryu, Okinnawa, Okinawans, and so forth but the world. In understanding the world we must understand the self and the self goes much farther than merely our current existance but also that which we take for granted. Much like walking, we do it naturally and instinctively so we don't consciously think about it until it is taken away, say in an accident, then suddenly it becomes something more...
Don't take this as any kind of attack, which your "monkey brain (ego)" may do instinctively, are you getting angry right now then the monkey brain is in charge taking you on the monkey dance floor, and if you are getting angry do you truly know why and don't say it is because I said this or that because that is also the monkey taking charge leading you on its path to anger, frustration, etc. [why I know this is because it is so].
If this article makes you angry then we are still speaking of THEM vs. US instead of trying to embrace them into the US group where we can make changes.
This is so because since I have had the privilige of being a guest of this group I have heard time and again the frustrations of all parties that these "THEM" are wrong and this and that which in the end DOES NOT PROMOTE CHANGE.
Maybe it is time for one US group/tribe to stop the cycle of frustration and be the instrument of change and the only way that will change is if we stop looking at them as "THEM vs. US" and try to find a way to make all who practice Isshinryu no matter what form, i.e. all bottles are good, come together into one tribe so all of US can see the truth.
I would not have the knowledge of Isshinryu I have now if not for the fact that as a Marine I was allowed to be a "guest" of this group. Just being a member with access to the archives has enlightened me far and above anything I was getting anywhere else so I am really AWARE of this tribe/groups potential. My deepest wish is to get others, THEM, to accept what is and if I get one more person to "see" and "hear" about Isshinryu as Bushi Tatsuo Sensei intended then I have reached success.
If things remain unchanged then it will always be this tribe vs. THEM tribes and no advancement or understanding will be achieved.
Or, so says I anyway, take it for what it is, neither an attack or submission but love of the Isshinryu style.
Last, ?????? Sensei said one thing that seems to have been overlooked, ANYONE CAN CHANGE WIKI, so is someone on this list who is knowledgeable making a change to the wiki list? It does say that if you have information that is pertinent to that entry you can MAKE A CHANGE TO IT!
The comment was stated as follows on the posting:
"The greatest problem of Isshinry-ryu is … " where in my opinion keeps Isshinryu remaining stagnate. This type of dance simply enables the others to stand up and with an indignant attitude tell the other group they are full of shit. Neither is gaining ground in getting all the various groups/tribes/factions together as one "US" tribe vs. THEM tribes. Such a shame.
Then I ask myself the question, am I helping? I suspect not but then again this feels good to me getting my frustrations in print to get it out of me. I keep hearing all the "whining" about they don't do this or don't know this and meanwhile never taking a stance in finding out the "Why" of not accepting anything from other groups.
It is simple, we look at our special group as OUR group which means those not in OUR group are not "US" and thus "THEM" so less than US so in order to get THEM to accept our word we must accept THEM into US.
Ok, done with the frustration, back to learning and practicing.
I Ching Chinese Pronunciations
It can be a daunting task to read and pronounce terms used in the ancient classics so I thought I would provide a snap shot of terms used and the two main types of spelling along with the pronouncements. I got this from the I Ching work book written by Wu Wei, enjoy!
Click for larger version, right click to save to your hard drive.
Kata Flexibility
"Without flexibility or broad training, patterns available to us can inhibit or misdirect our responses." - Dr. Michael Asken, Warrior Mindset
I spoke of this indirectly on the last posting but wanted to "emphasize" it a bit more here. It is apparent that in all things the degree of intent and involvement in the technique of practice and training makes all the difference in its benefits.
I speak of "making it work" on the dojo floor, in past teachings, because I firmly and wholeheartedly believe that kata patterns/forms are basically worthless if its practice is limited.
In many of my past postings I have tried to explain why; what is involved; in proper kata application practice. It fell mostly on deaf ears. I am sure many so-called "traditional/classical" methods, when compared to the rapid/quick fix methods, appeal to those with out patience; for those quick fix methods meet their need for instant gratification. Knowledge takes patience and time to acquire. It took me thirty plus years to get to this point and my path is many and remains open for more.
Such a shame for if one were to take the time, patience and effort to truly learn kata practice they would find it opens the door to many practical ways of self protection and self improvement. In lieu of making the bunkai and application into a complex method remain with the tried and true simple uncomplicated methods which are more beneficial.
I guess what I am trying to say is that if you don't believe in kata, as it has been explained in the past, then let the proven methods of the true warriors of military and police sources provide you the proof of the pudding.
They are out there, just follow the yellow brick road!
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