The Tao was devoid of action, of thought, of judgment, and of intelligence. ... Lao-tzu's idea of the character was that it primarily and properly meant "a way," ... Tao was adopted to denominate an abstract cause, or the initial principle of life and order, ... Chung-tzu (Kwang-tzu) translates Tao as nature as the ordinary rendering of the Chinese Tao. ... There Tao appears as the spontaneously operating cause3 of all movement in the phenomena of the Universe.
[The "Way" is synonymous with tao and I Ching for they both allude to what the way is and this is fluid in nature allowing any and all myriad things to provide guidance to humans in finding that Way that is conducive to achieving so called enlightenment which I interpret to mean a way for the individual to find harmony within so that harmonious connections can be achieved with society.]
The Texts of Taoism
"The brevity arises from the terse conciseness of the style, owing mainly to the absence of the embellishment of particles, which forms so striking a peculiarity in the composition of Mencius and Kwang-tze."
This introduction to the texts of taoism with particularity toward the "Tao-te-ching" is to karate-do where studies of Ancient Chinese Classics equal the way to a better self.
Much like I Ching and Tao-te-ching; the ken-po goku-i is a brief terse and concise style with all the embellishments removed to form a striking prose meant to open the mind and heart to achieve a "wholehearted" ability though the practice and study of karate-do. This warrants comments and views as to how Tao and karate-do mesh and teach. It has connectivity as other ancient texts to the goku-i and by endeavor that of karate-do.
The posts that will follow are my views as to the connectivity of Tao, Taoism, I Ching, Ken-po Goku-i, etc. to the practice of karate in the Way.
This introduction to the texts of taoism with particularity toward the "Tao-te-ching" is to karate-do where studies of Ancient Chinese Classics equal the way to a better self.
Much like I Ching and Tao-te-ching; the ken-po goku-i is a brief terse and concise style with all the embellishments removed to form a striking prose meant to open the mind and heart to achieve a "wholehearted" ability though the practice and study of karate-do. This warrants comments and views as to how Tao and karate-do mesh and teach. It has connectivity as other ancient texts to the goku-i and by endeavor that of karate-do.
The posts that will follow are my views as to the connectivity of Tao, Taoism, I Ching, Ken-po Goku-i, etc. to the practice of karate in the Way.
Accepting Truth; Rejecting Falsehood
We join a dojo. We spend a great deal of time with Sensei, Senior practitioners, and Junior practitioners to where we develop this camaraderie or tribe like solidarity where any outside idea's may be thought of as criticism, be it fair or unfair, not to forget actual and sincere inquiries. This tribe will tend to automatically lump all this into one thought, a thought that their tribe or way is under attack.
The defense mechanisms go up and resistance is strong and focused, blinding them to any truth be it theirs or the others, the ones outside the tribe/group/dojo. They pull into a circle of wagons to defend against the attackers. They say to themselves, "We know the truth and we will defend that till our dying breath!"
Unknowingly they will circle up and lash out ageist the naysayers. They will justify and argue even when it may sound ridiculously absurd. They will pull in and ignore the others and refuse to discuss it. They feel their nobility and will strive to make that belief stronger.
This is how some end up getting themselves into spots that when shown to be false leaves them embarrassed. It also can take some who start out with the noblest intentions and lead themselves into beliefs that in the beginning they would have refuted vehemently. Like the fellow who fooled himself and his followers into believing he could move objects with his ki or energy. He went on an old talk show where a naysayer set up a test that proved he was using tricks. Even on television and in front of millions the practitioner still tried to cover his tracks to protect his beliefs.
We who go this way have lost our way, we have failed to first confront the truth within ourselves. We failed to remove all those false beliefs, those illusions that come from stories we tell ourselves to justify something we want to do or believe. We fail to "see or hear" reality. We provide ourselves excuses, we equivocate, we delude and by this action we limit ourselves and if we teach we pass this along to our fellow practitioners.
One of the most important aspects of learning a fighting/martial art is that of removing our own limitations, both mental and physical. This is where various terms in Japanese promote such things as present moment awareness/mind. When we practice, we practice to overcome our ego's so that the ego does not subvert our actions and this does work in life stuff as well.
Sometimes accepting the truth hurts, it kills our belief in some things but in reality it should be looked upon as an opportunity to lean and grow. A hallmark of a good person is one who can see and accept faults and falsehoods. It is a person who remains open to all the possibilities regardless of personal beliefs.
The eyes must see all sides includes the sometimes foggy side of either truth or falsehood. The ears must listen in all directions includes allowing the direction that is not always easily discernible, literal and figurative. The body must change directions at any time is not always meant to be literal for we as good persons must allow ourselves to change directions to remain balanced and true to the way. Being hard or soft means when necessary be hard and remain steadfast but also allow for a soft view so that when change is necessary we adjust accordingly. Remember, all bottles are good, they all serve a purpose does also mean that everything said about a way is open to truth and acceptance regardless of our own viewpoint and beliefs.
The time to strike is when opportunity presents itself means that just because someone is outside the group does not diminish their view and beliefs for it is imperative that a person of the way should take such opportunities to strike for truth and acceptance when that opportunity presents itself and you should believe that it can come from anywhere, anytime and from anyone, regardless.
The defense mechanisms go up and resistance is strong and focused, blinding them to any truth be it theirs or the others, the ones outside the tribe/group/dojo. They pull into a circle of wagons to defend against the attackers. They say to themselves, "We know the truth and we will defend that till our dying breath!"
Unknowingly they will circle up and lash out ageist the naysayers. They will justify and argue even when it may sound ridiculously absurd. They will pull in and ignore the others and refuse to discuss it. They feel their nobility and will strive to make that belief stronger.
This is how some end up getting themselves into spots that when shown to be false leaves them embarrassed. It also can take some who start out with the noblest intentions and lead themselves into beliefs that in the beginning they would have refuted vehemently. Like the fellow who fooled himself and his followers into believing he could move objects with his ki or energy. He went on an old talk show where a naysayer set up a test that proved he was using tricks. Even on television and in front of millions the practitioner still tried to cover his tracks to protect his beliefs.
We who go this way have lost our way, we have failed to first confront the truth within ourselves. We failed to remove all those false beliefs, those illusions that come from stories we tell ourselves to justify something we want to do or believe. We fail to "see or hear" reality. We provide ourselves excuses, we equivocate, we delude and by this action we limit ourselves and if we teach we pass this along to our fellow practitioners.
One of the most important aspects of learning a fighting/martial art is that of removing our own limitations, both mental and physical. This is where various terms in Japanese promote such things as present moment awareness/mind. When we practice, we practice to overcome our ego's so that the ego does not subvert our actions and this does work in life stuff as well.
Sometimes accepting the truth hurts, it kills our belief in some things but in reality it should be looked upon as an opportunity to lean and grow. A hallmark of a good person is one who can see and accept faults and falsehoods. It is a person who remains open to all the possibilities regardless of personal beliefs.
The eyes must see all sides includes the sometimes foggy side of either truth or falsehood. The ears must listen in all directions includes allowing the direction that is not always easily discernible, literal and figurative. The body must change directions at any time is not always meant to be literal for we as good persons must allow ourselves to change directions to remain balanced and true to the way. Being hard or soft means when necessary be hard and remain steadfast but also allow for a soft view so that when change is necessary we adjust accordingly. Remember, all bottles are good, they all serve a purpose does also mean that everything said about a way is open to truth and acceptance regardless of our own viewpoint and beliefs.
The time to strike is when opportunity presents itself means that just because someone is outside the group does not diminish their view and beliefs for it is imperative that a person of the way should take such opportunities to strike for truth and acceptance when that opportunity presents itself and you should believe that it can come from anywhere, anytime and from anyone, regardless.
Thanks to Dave Lowry whose book, "The Essence of Budo," inspired this post. He may or may not agree but the inspiration is welcomed by me, thanks Mr. Lowry!
A Discussion of Heaven (Heaven is pure eminence and pure Wisdom)
This comes from the book indicated in the bibliography at the bottom specifically section 17 which is titled the same as this post. I felt it might shed additional light on the studies of the Isshinryu Ken-po Goku-i, the I Ching, The Tao Te Ching, etc. Heaven is only one reference in all of this books and papers so it might benefit my readers to get more which hopefully will help us Westerners with understanding its usage.
Bear with me, I took excerpts out so I could comment on them. Look for the [comments to be in brackets] while the excerpts stand along in quotations.
As we begin with the first excerpt let me say that how the ancient Chinese sages define their usage of "Heaven" is greatly separated by a chasm of opposites where its inference is not of the Heaven we tend to think in our religious views. So, in that light DO NOT TAKE OFFENSE when an explanation seems to be outside your current understandings. It is like the "rei or bow" in traditional dojo which is a basic Asian courtesy and not some way of demeaning an individual or make them feel subservient to the Sensei.
Let me stress that my comments will be geared toward Karate primarily with smatterings of reference to the classics so it will be limited by this effort. Remain aware that it all goes much further and deeper than I can go at this point of my studies. This post is my viewpoint through my interpretive lens (lens in reference to the "third eye" for seeing the more esoteric values).
We begin …
"Heaven's ways are constant."
[It may be a reference in our gokui that it is important to remain constant in the practice of the fundamentals where those same fundamentals remain intact at the core yet allow for the constant change of humans to adapt and assimilate to our own uniqueness.]
"If you practice the Way and are not of two minds, then Heaven cannot bring you misfortune."
[First, this seems like stating a double negative to reach a positive. This is just the way they thought and wrote in those times. It could be the actual characters the Chinese wrote but it must be kept in mind that in translation the translator could have inserted the form which could reflect that individual, it is s subjective matter for the reader to accept or not. In my way I see the reference to "two minds" to be the present moment mind and the mind that allows the intrusion of both past and future thoughts to distract. Yes, we still have to reference past and possible future to come to some consensus in acting in the present but this should not be to the detriment of the present moment mind.
If we practice the Way where the mind is trained to remain in the now, the present moment, and that training is constant then we are able to avoid that misfortune. The Way is to use the singular practice of some art form to teach us about the two minds and how we can take some semblance of control thus control of our lives.]
"To bring to completion without acting, to obtain without seeking - this is the work of Heaven."
[Mushin or mind-no-mind, a complex way of remaining in present moment mind where the past training and practice are reached quicker by the mind/brain for acting in life situations which include the possible use of karate where the intrusion of the second mind, thoughts of past or future possibilities, etc., cause the present moment mind to delay and lose focus results in not winning, in anything, but if one can not act or not seek to stay in present moment mind then they can complete things quickly in the manner prescribed.]
"Heaven has its seasons; earth has its riches; man has his governance. Hence man may form a triad with the other two."
[A person is same as Heaven and Earth; Heaven has a rhythm and pattern that it follows by reference to the seasons that come and go, i.e. summer, fall, winter, and spring. This is constant while the Earth with its riches, i.e. land, water, trees, flowers, the soil to grow and provide food, etc. Then man, or person whose heart is good natured, provides governance which is tantamount to full realization of the cycles of the seasons and governs human actions to balance out actions accordingly, i.e. when to plant, when to store up for winter, etc. Man is the middle point of the triad of Heaven, Man, and Earth which is referenced a great deal in the interpretations of the I Ching or the Book of Changes.
Heaven, the seasons, the sun and moon, Earths involvement and Man's role as the fulcrum to balance all is a way to show the various ebbing and flowing of karate-do, i.e. balance of the person literally and mentally, the ability to shift and translate movement, when to focus, strike, deflect, etc. and what we do to perceive, evaluate and act from perceptions of the mind through the "eyes and ears."]
"The ranks of stars move in progression, the sun and moon shine in turn, the four seasons succeed each other in good order, the yin and yang go through their great transformations, and the wind and rain pass over the whole land."
[What better explanation of life and in smaller parts the practice of karate-do. Movement in progression means that we must not change or subvert the steps/processes of practice and training to achieve movement to more exciting places. We always have to first provide fundamentals and through natural progression of training and practice achieve efficiency and proficiency to gain the next level. Each description affirms this in a manner much like the need to practice, practice, practice and then when you get it practice again. It is that rhythm and pattern of life and karate-do, it provides us the guidance to remain on track at all times even when we might be tempted to bypass natural progression of training.
Yin and Yang going through transformations is practice and training with diligence and continuity so that we may transform ourselves within and without so when actions are required we are knowledgable and proficient enough to act according to the natural laws of the Universe.]
"Ears, eyes, nose, mouth, and body all have that which they perceive, but they cannot substitute for one another. They are called the Heavenly faculties. The heart dwells in the center and governs the five faculties, and hence is called the heavenly lord."
[Much like the spirit conveyed by Tatsuo for Isshinryu as referenced by the gokui we as practitioners should listen to our "hearts" and use our senses with emphasis on eyes and ears to perceive all the myriad things of Heaven, Man and Earth with out preconceptions caused by our current perceptions and beliefs. This is necessary to avoid being trapped by our own minds tendency to stay in a comfort zone and to not see or not hear facts, truth and those things that bring about changes in the mind and in our practice and training.
We need to allow our hearts to help us move beyond the limitations of the minds perceptions governed by our emotions, etc. ]
"When we turn our thoughts to Heaven, we seed to understand only those phenomena which can be regularly expected. When we turn our thoughts to Earth, we seek to understand only those aspects that can be taken advantage of. When we turn our thoughts to the four seasons, we seek to understand only the changes that will affect our undertakings. When we turn our thoughts to the Yin and Yang, we seek to understand only the modulations which call for some action on our part."
[Phenomena and aspects to be expected is determined by the level of knowledge and experience which is attained by seeking the knowledge with out restrictions or preconceptions and the experience by what we do in practice and training which is always influenced by the knowledge as training of the mind/brain. The thoughts to the four seasons is about the variances we encounter in training and in combat where attaining the knowledge and experience provides the understanding of the changes these encounters affect on us and take appropriate actions to counter or accept the benefits or detriments of those actions.
By understanding the concepts of the classics and in particular the ebb and flow or polar extremes and those variances that travel between we understand the changes and the lack of permanence in all things be they of Heaven, of Man, or of Earth and all the myriad things of the Universe.]
"Heaven has its constant way; Earth has its constant dimensions; Man has his constant demeanor."
[In the constants of the Way of the Empty Hand we can readily see and experience the microcosm of life with particulars toward the mental influencing the actions/physical acts to achieve greater understanding and by way of that avoidance of those detrimental influences, i.e. acceptance and manipulations for benefits vs. detriment.]
"If you have no faults of conduct, why be distressed at what others say?"
[Karate-do by way of gokui allows us to go further than the mere physical but into those realms that allows us to see and hear our own faults. Knowing and learning our faults allows us to make changes and that is what life is about, changes and finding the balance.]
"To be refined in purpose, rich in virtuous action, and clear in understanding; to live in the present and remember the past - these are things which are within our own power."
[Teachings, seeking knowledge and understanding of ourselves lead to understanding of others and society so we may act appropriately in all situations is within our power and through our singular practice and study of the way we can see, hear, and understand clearly so that our practice teaches us to consider the past with out its emotional/mental baggage so that our present moment mind remains clear and open, all within our power to achieve only if we acknowledge the truth of the Universe as taught through practice and gokui.]
"The sun and moon are subject to eclipses, wind and rain do not always come at the proper season, and strange stars occasionally appear."
[A reminder that nothing is written in stone, all things are subject to change and its influences but what is done with that knowledge is critical. This is the teachings that although we accomplish great things those things may need change to continue the progression of Heaven, Man and Earth as depicted by references to the rhythms, patterns, and influences of the sun and moon, hard life and softer living, our balance to life and nature, our ability to change direction when change is necessary, to act when action is appropriate, and to see and hear all things and not just those that provide comfort, etc.]
"In the Heavens nothing is brighter than the sun and moon; on Earth nothing is brighter that fire and water; among natural objects nothing is brighter than pearls and jewels; among men nothing is brighter than ritual principles."
[Ritual principles including a rhythm and pattern developed by the practice of such principles as adherence to the natural progression of learning a fighting art such as karate/karate-do.]
"If you harmonize with what is best in the Way, all will go well."
[To harmonize is to create a symbiotic relationship between our spirit and mind; between ourselves and our fellow practitioners; between ourselves and others of society. The self improvement resulting in the betterment of self that transcends our ego's and allows for beneficial and harmonious connections to all the myriad things of this Earth in direct result to the recognition of Heaven, Man and Earth.]
Bibliography:
Watson, Burton. "Basic Writings of Mo Tzu, Hsun Tzu, and Han Fei Tzu." New York, Columbia University Press. 1967.
Bear with me, I took excerpts out so I could comment on them. Look for the [comments to be in brackets] while the excerpts stand along in quotations.
As we begin with the first excerpt let me say that how the ancient Chinese sages define their usage of "Heaven" is greatly separated by a chasm of opposites where its inference is not of the Heaven we tend to think in our religious views. So, in that light DO NOT TAKE OFFENSE when an explanation seems to be outside your current understandings. It is like the "rei or bow" in traditional dojo which is a basic Asian courtesy and not some way of demeaning an individual or make them feel subservient to the Sensei.
Let me stress that my comments will be geared toward Karate primarily with smatterings of reference to the classics so it will be limited by this effort. Remain aware that it all goes much further and deeper than I can go at this point of my studies. This post is my viewpoint through my interpretive lens (lens in reference to the "third eye" for seeing the more esoteric values).
We begin …
"Heaven's ways are constant."
[It may be a reference in our gokui that it is important to remain constant in the practice of the fundamentals where those same fundamentals remain intact at the core yet allow for the constant change of humans to adapt and assimilate to our own uniqueness.]
"If you practice the Way and are not of two minds, then Heaven cannot bring you misfortune."
[First, this seems like stating a double negative to reach a positive. This is just the way they thought and wrote in those times. It could be the actual characters the Chinese wrote but it must be kept in mind that in translation the translator could have inserted the form which could reflect that individual, it is s subjective matter for the reader to accept or not. In my way I see the reference to "two minds" to be the present moment mind and the mind that allows the intrusion of both past and future thoughts to distract. Yes, we still have to reference past and possible future to come to some consensus in acting in the present but this should not be to the detriment of the present moment mind.
If we practice the Way where the mind is trained to remain in the now, the present moment, and that training is constant then we are able to avoid that misfortune. The Way is to use the singular practice of some art form to teach us about the two minds and how we can take some semblance of control thus control of our lives.]
"To bring to completion without acting, to obtain without seeking - this is the work of Heaven."
[Mushin or mind-no-mind, a complex way of remaining in present moment mind where the past training and practice are reached quicker by the mind/brain for acting in life situations which include the possible use of karate where the intrusion of the second mind, thoughts of past or future possibilities, etc., cause the present moment mind to delay and lose focus results in not winning, in anything, but if one can not act or not seek to stay in present moment mind then they can complete things quickly in the manner prescribed.]
"Heaven has its seasons; earth has its riches; man has his governance. Hence man may form a triad with the other two."
[A person is same as Heaven and Earth; Heaven has a rhythm and pattern that it follows by reference to the seasons that come and go, i.e. summer, fall, winter, and spring. This is constant while the Earth with its riches, i.e. land, water, trees, flowers, the soil to grow and provide food, etc. Then man, or person whose heart is good natured, provides governance which is tantamount to full realization of the cycles of the seasons and governs human actions to balance out actions accordingly, i.e. when to plant, when to store up for winter, etc. Man is the middle point of the triad of Heaven, Man, and Earth which is referenced a great deal in the interpretations of the I Ching or the Book of Changes.
Heaven, the seasons, the sun and moon, Earths involvement and Man's role as the fulcrum to balance all is a way to show the various ebbing and flowing of karate-do, i.e. balance of the person literally and mentally, the ability to shift and translate movement, when to focus, strike, deflect, etc. and what we do to perceive, evaluate and act from perceptions of the mind through the "eyes and ears."]
"The ranks of stars move in progression, the sun and moon shine in turn, the four seasons succeed each other in good order, the yin and yang go through their great transformations, and the wind and rain pass over the whole land."
[What better explanation of life and in smaller parts the practice of karate-do. Movement in progression means that we must not change or subvert the steps/processes of practice and training to achieve movement to more exciting places. We always have to first provide fundamentals and through natural progression of training and practice achieve efficiency and proficiency to gain the next level. Each description affirms this in a manner much like the need to practice, practice, practice and then when you get it practice again. It is that rhythm and pattern of life and karate-do, it provides us the guidance to remain on track at all times even when we might be tempted to bypass natural progression of training.
Yin and Yang going through transformations is practice and training with diligence and continuity so that we may transform ourselves within and without so when actions are required we are knowledgable and proficient enough to act according to the natural laws of the Universe.]
"Ears, eyes, nose, mouth, and body all have that which they perceive, but they cannot substitute for one another. They are called the Heavenly faculties. The heart dwells in the center and governs the five faculties, and hence is called the heavenly lord."
[Much like the spirit conveyed by Tatsuo for Isshinryu as referenced by the gokui we as practitioners should listen to our "hearts" and use our senses with emphasis on eyes and ears to perceive all the myriad things of Heaven, Man and Earth with out preconceptions caused by our current perceptions and beliefs. This is necessary to avoid being trapped by our own minds tendency to stay in a comfort zone and to not see or not hear facts, truth and those things that bring about changes in the mind and in our practice and training.
We need to allow our hearts to help us move beyond the limitations of the minds perceptions governed by our emotions, etc. ]
"When we turn our thoughts to Heaven, we seed to understand only those phenomena which can be regularly expected. When we turn our thoughts to Earth, we seek to understand only those aspects that can be taken advantage of. When we turn our thoughts to the four seasons, we seek to understand only the changes that will affect our undertakings. When we turn our thoughts to the Yin and Yang, we seek to understand only the modulations which call for some action on our part."
[Phenomena and aspects to be expected is determined by the level of knowledge and experience which is attained by seeking the knowledge with out restrictions or preconceptions and the experience by what we do in practice and training which is always influenced by the knowledge as training of the mind/brain. The thoughts to the four seasons is about the variances we encounter in training and in combat where attaining the knowledge and experience provides the understanding of the changes these encounters affect on us and take appropriate actions to counter or accept the benefits or detriments of those actions.
By understanding the concepts of the classics and in particular the ebb and flow or polar extremes and those variances that travel between we understand the changes and the lack of permanence in all things be they of Heaven, of Man, or of Earth and all the myriad things of the Universe.]
"Heaven has its constant way; Earth has its constant dimensions; Man has his constant demeanor."
[In the constants of the Way of the Empty Hand we can readily see and experience the microcosm of life with particulars toward the mental influencing the actions/physical acts to achieve greater understanding and by way of that avoidance of those detrimental influences, i.e. acceptance and manipulations for benefits vs. detriment.]
"If you have no faults of conduct, why be distressed at what others say?"
[Karate-do by way of gokui allows us to go further than the mere physical but into those realms that allows us to see and hear our own faults. Knowing and learning our faults allows us to make changes and that is what life is about, changes and finding the balance.]
"To be refined in purpose, rich in virtuous action, and clear in understanding; to live in the present and remember the past - these are things which are within our own power."
[Teachings, seeking knowledge and understanding of ourselves lead to understanding of others and society so we may act appropriately in all situations is within our power and through our singular practice and study of the way we can see, hear, and understand clearly so that our practice teaches us to consider the past with out its emotional/mental baggage so that our present moment mind remains clear and open, all within our power to achieve only if we acknowledge the truth of the Universe as taught through practice and gokui.]
"The sun and moon are subject to eclipses, wind and rain do not always come at the proper season, and strange stars occasionally appear."
[A reminder that nothing is written in stone, all things are subject to change and its influences but what is done with that knowledge is critical. This is the teachings that although we accomplish great things those things may need change to continue the progression of Heaven, Man and Earth as depicted by references to the rhythms, patterns, and influences of the sun and moon, hard life and softer living, our balance to life and nature, our ability to change direction when change is necessary, to act when action is appropriate, and to see and hear all things and not just those that provide comfort, etc.]
"In the Heavens nothing is brighter than the sun and moon; on Earth nothing is brighter that fire and water; among natural objects nothing is brighter than pearls and jewels; among men nothing is brighter than ritual principles."
[Ritual principles including a rhythm and pattern developed by the practice of such principles as adherence to the natural progression of learning a fighting art such as karate/karate-do.]
"If you harmonize with what is best in the Way, all will go well."
[To harmonize is to create a symbiotic relationship between our spirit and mind; between ourselves and our fellow practitioners; between ourselves and others of society. The self improvement resulting in the betterment of self that transcends our ego's and allows for beneficial and harmonious connections to all the myriad things of this Earth in direct result to the recognition of Heaven, Man and Earth.]
Bibliography:
Watson, Burton. "Basic Writings of Mo Tzu, Hsun Tzu, and Han Fei Tzu." New York, Columbia University Press. 1967.
Jiki-shin or "Direct Mind"
Jiki-shin means approximately that we control our minds so that we allow no stray thoughts or emotions to intrude so that our present moment mind can respond to stimuli without any mental hindrances. This is being in the "Now" or the present moment with out allowing intrusions of either past or future thoughts so that the mind can deal with present moment situations most efficiently.
Dave Lowry in "The Essence of Budo: A Practitioner's Guide to Understanding the Japanese Martial Ways" provides that "Isshin" can mean "one mind or unified mind" which seems to equate to this present moment ability referred to here as "Jiki-shin." The one-mind/unified-mind is "not distracted" by anything other than the present moment (now) that is.
We can then add in "Zanshin" which is to remain alert through the entire situation, the instinct before action that warns us to the action itself and then to remaining aware/alert past the end of the action just in the event that something hidden from our perceptions and instincts rears its ugly head to cause another successive action.
This is all under the heading of "focus." Training to fight in this manner is unique and takes a special kind of teacher/mentor. Our focus must allow us to achieve efficiency above and beyond the effects of the adrenaline dump and the other stress related things that the body and mind dump on us in high stress and possibly violent situations.
This brings up the ken-po goku-i specifically the last two "tomes" which express an ability to "see" all sides and "hear" in all directions. Under the stresses of a fight or violent situation our ability to "see" and "hear" are affected. We train to achieve control over the mind and thus the body so that the diminishing of both sight and hearing are lessened so we can maximize our use of those senses. Training should allow us to lessen the human bodily distortions that occur due to the psychological and physical responses to stress or stressful situations.
This brings up mental training, which is the most critical aspect of the fighting arts if you encounter violent actions, which means overcoming nature's natural instinct in dangerous situations to first "flee or RUN" from the danger and allow us to fight instead.
When we first sense some dangerous situation most will instinctively pull back, open the eyes wide, take a quick deep inhalation and put up our arms for protection. The pulling back is instinctually starting the "fleeing" response. To me this means if we failed to achieve the first self defense technique, i.e. to avoid it all together, then we need to have the ability to see and/or hear so we can instantly determine if fleeing is available. If not, we "act accordingly" to achieve space/interval so we can then "flee the scene" and find protection from the danger.
Jiki-shin, to me as my training and practice, means not just a unified/one mind but a mind that can distinguish danger from safety in every day activities but in the event of danger sensing it allows me to either flee quickly or create an interval/space so that fleeing is available. Avoidance/Fleeing/Action which should be taught/trained/practiced in the arts when emphasizing self defense.
Bibliography:
Lowry, Dave. "The Essence of Budo: A Practitioner's Guide to Understanding the Japanese Martial Ways." Boston & London, Shambhala Publications. 2010.
Dave Lowry in "The Essence of Budo: A Practitioner's Guide to Understanding the Japanese Martial Ways" provides that "Isshin" can mean "one mind or unified mind" which seems to equate to this present moment ability referred to here as "Jiki-shin." The one-mind/unified-mind is "not distracted" by anything other than the present moment (now) that is.
We can then add in "Zanshin" which is to remain alert through the entire situation, the instinct before action that warns us to the action itself and then to remaining aware/alert past the end of the action just in the event that something hidden from our perceptions and instincts rears its ugly head to cause another successive action.
This is all under the heading of "focus." Training to fight in this manner is unique and takes a special kind of teacher/mentor. Our focus must allow us to achieve efficiency above and beyond the effects of the adrenaline dump and the other stress related things that the body and mind dump on us in high stress and possibly violent situations.
This brings up the ken-po goku-i specifically the last two "tomes" which express an ability to "see" all sides and "hear" in all directions. Under the stresses of a fight or violent situation our ability to "see" and "hear" are affected. We train to achieve control over the mind and thus the body so that the diminishing of both sight and hearing are lessened so we can maximize our use of those senses. Training should allow us to lessen the human bodily distortions that occur due to the psychological and physical responses to stress or stressful situations.
This brings up mental training, which is the most critical aspect of the fighting arts if you encounter violent actions, which means overcoming nature's natural instinct in dangerous situations to first "flee or RUN" from the danger and allow us to fight instead.
When we first sense some dangerous situation most will instinctively pull back, open the eyes wide, take a quick deep inhalation and put up our arms for protection. The pulling back is instinctually starting the "fleeing" response. To me this means if we failed to achieve the first self defense technique, i.e. to avoid it all together, then we need to have the ability to see and/or hear so we can instantly determine if fleeing is available. If not, we "act accordingly" to achieve space/interval so we can then "flee the scene" and find protection from the danger.
Jiki-shin, to me as my training and practice, means not just a unified/one mind but a mind that can distinguish danger from safety in every day activities but in the event of danger sensing it allows me to either flee quickly or create an interval/space so that fleeing is available. Avoidance/Fleeing/Action which should be taught/trained/practiced in the arts when emphasizing self defense.
Bibliography:
Lowry, Dave. "The Essence of Budo: A Practitioner's Guide to Understanding the Japanese Martial Ways." Boston & London, Shambhala Publications. 2010.
Simply the Ken-po Goku-i
Nothing is simple when it comes to subjects we try to take on as Americans. The diversities indicate that the comparisons are able to teach us something but as to what is determined by our view point, our standards, our customs, etc.
If I were to "simplify" my view on the ken-po goku-i what would that be:
First, remove all the numbering. You don't see it in the silk certificates provided to early practitioners so we can rightly assume it was Americanization that caused us to number them to fit us.
A person's heart is the same as Heaven and Earth. This could be a simplified reference to the ancient classics only so far as to emphasize to practitioners that there is a connection to the spirit of humanity to that of Nature as represented by Heaven and Earth.
The blood circulating is similar to the Sun and Moon. Asians put explanations in a form that made sense at that period of time. If you study the I Ching and Taoist classics this is a reference to the cycles and patterns set by nature as symbolized by the sun and moon in action. This could be the connection from the broad view of Man, Heaven and Earth to the Human triad of the mind, body (heart) and spirit.
The next six are even more specific and relate to teaching a practitioner about such things as achieving balance, etiquette in both practice and combat, and extending our simple senses into an awareness that results in self-improvements that extend to societal connections which change from person to person and societal groups and so forth.
The first of those six teaches about the duality of all myriad things being at extreme hard or soft with a variety of levels between. Then it goes on to teach us about finding balance in spirit and in action. This is followed by a teaching of using our bodily ability to change with reference to the literal changes of the body in fighting to those mental changes in conflicts.
It goes on to teach us about focus and timing and then the two abilities to literally see or be aware by vision and/or hearing only to allow us to allude to seeing and hearing beyond the literal to the more undefined, i.e. the third eye and hearing the underlying meaning of sounds.
We can make it more complex as I have shown by all my interpretations as they would and could relate to study of the I Ching and Taoist teachings but is that necessary or was it implied when presented by Tatsuo?
It comes back to my original feelings in that each of us as a unique person needs to determine the validity of any study and take it to the level that teaches us as an individual. Maybe the goal was to present a fundamental view with intent of allowing the individual to either accept it as is or take it beyond our outside the box.
We all have to decide for ourselves and remember that all bottles are good as they all serve a purpose. So, what ever level you take this study of the ken-po goku-i is solely yours and yours alone. This is possible and possibly true with the study of the I Ching, etc.
Simplicity (Asian) vs. Complexity (Western)
We strive to achieve a level of proficiency in Asian Fighting Arts, specifically Okinawan for Isshinryu, by assimilating the esoteric of that study, i.e. Zen, etc. which advocates simplicity while at the same time we take that simplicity and convert it into a complexity of issues, idea's and views. Why is that?
Well, first if you compare Asian to Western you find "opposites." For instance, we Americans cut with a knife on the push stroke as we push the blade away from us and into the object. The Asians cut on the pull stroke as they pull toward their center and into the object.
I wish I knew the "why" our minds in Western culture is "totally the opposite" of that of say Okinawan's or Japanese, etc. but that is something I have a feeling deals with the culture, customs, and beliefs of our separate environments.
Take not that the differences begin as to our locations. We are absolutely on opposite sides of the Earth. If we look at the Tai Chi symbol and superimpose it over the earth we might find that the Yang and Yin are covering their respective area's of Asia and America, etc., close anyway. Maybe this is so because the world needs those opposites to balance itself out, i.e. I Ching and Yang-Yin, etc.
Then we must ask the question, can we truly and fully understand the Asian view of the fighting arts? If not, can a fundamental understanding that influences our own and unique view/practice of the fighting arts be beneficial to our way?
An important aspect of our studies, i.e. the mental training necessary as fundamentals, must take into consideration that what we may think as we study could be perceptively the opposite of what we should be thinking. Maybe when we "think" we understand aspects of Asian practices and training that we should flip that thought over to its exact opposite before we assume our thought or view is correct or incorrect.
Even if this is not true it is a means of open thought that could lead to a better understanding of our practice and life. Maybe this is a fundamental process of mental training that truly will teach us to think like the other guy if that is even possible with out a personally experienced view that the mind can access. If you believe in something much greater such as Tao then maybe it opens a door that allows you to change the mind/brain so it can understand the opposite views of the Asian mind.
Well, first if you compare Asian to Western you find "opposites." For instance, we Americans cut with a knife on the push stroke as we push the blade away from us and into the object. The Asians cut on the pull stroke as they pull toward their center and into the object.
I wish I knew the "why" our minds in Western culture is "totally the opposite" of that of say Okinawan's or Japanese, etc. but that is something I have a feeling deals with the culture, customs, and beliefs of our separate environments.
Take not that the differences begin as to our locations. We are absolutely on opposite sides of the Earth. If we look at the Tai Chi symbol and superimpose it over the earth we might find that the Yang and Yin are covering their respective area's of Asia and America, etc., close anyway. Maybe this is so because the world needs those opposites to balance itself out, i.e. I Ching and Yang-Yin, etc.
Then we must ask the question, can we truly and fully understand the Asian view of the fighting arts? If not, can a fundamental understanding that influences our own and unique view/practice of the fighting arts be beneficial to our way?
An important aspect of our studies, i.e. the mental training necessary as fundamentals, must take into consideration that what we may think as we study could be perceptively the opposite of what we should be thinking. Maybe when we "think" we understand aspects of Asian practices and training that we should flip that thought over to its exact opposite before we assume our thought or view is correct or incorrect.
Even if this is not true it is a means of open thought that could lead to a better understanding of our practice and life. Maybe this is a fundamental process of mental training that truly will teach us to think like the other guy if that is even possible with out a personally experienced view that the mind can access. If you believe in something much greater such as Tao then maybe it opens a door that allows you to change the mind/brain so it can understand the opposite views of the Asian mind.
Texts of Taoism 1 & 2 by James Legge
I have found that the translations of James Legge for the I Ching and these two volumes on Taoism are by far the best for one very important reason, his explanations contained therein are the best. The best is because they are his from that period and time of his studies and not those of whom translate the characters today with out the face-to-face Legge had with the Chinese.
Please don't take this as a demeaning statement of other translations as I have found them to be great works but James Legge's give you more umph for the studies.
This does not mean I am advocating his translations and explanations as the final word on these complex works but a doorway to find your own unique interpretations as this, to me, is the true value of the study of Ancient Classics. I don't believe that we are to take the ancients view literally or even figuratively but a means of study to open our minds and go beyond what we see or hear directly and see/hear beyond mere words or actions.
I highly recommend added these two to your library and then find a way to get into discussions so as to achieve a wider view from many differing perspectives.
Book One
Book Two
Please don't take this as a demeaning statement of other translations as I have found them to be great works but James Legge's give you more umph for the studies.
This does not mean I am advocating his translations and explanations as the final word on these complex works but a doorway to find your own unique interpretations as this, to me, is the true value of the study of Ancient Classics. I don't believe that we are to take the ancients view literally or even figuratively but a means of study to open our minds and go beyond what we see or hear directly and see/hear beyond mere words or actions.
I highly recommend added these two to your library and then find a way to get into discussions so as to achieve a wider view from many differing perspectives.
Book One
Book Two
Blog Value
Once again it appears to me that I may be banging my head against the wall. Maybe I am totally out of touch with today's "Martial Arts," what ever that is truly.
I question myself continually and the question for me today is, "why bother, very few actually listen and they very seldom go outside their own personal belief system?" (Even if you are lucky enough to be right) After all, it is not a matter of getting fees/paid, etc. I get nothing as to remuneration by posting my meandering thoughts.
It seems that in today's world of Karate that any posting done is just a venue for someone else who feels they know better to refute what you say and inset their own belief system in its place.
I seem to fall into this category. Is it because I am trying to teach or convey knowledge or am I just "refuting someone else's belief system?"
I was sitting in a meeting yesterday and the person acting as the project lead wanted some data. When I said I already had it and passed it along verbally they acted as if I said nothing and started to justify their need for me to do the work once again so I sat there getting kind of steamed when I realized I was falling into the monkey dance so I told myself, "Just do the data and send it to them and stop turning it into drama. There is no reason not to just submit a simple email to all parties, get the response, and forward to the lead. So shut the f%$# up and do it."
I then just said, I will send them the mail for the data and let you know when its done. They said ok and that was that so I just allowed them to continue with their belief system and put the matter away.
What has this to do with this post, it is just that sometimes I feel that it may be "rude" of me to assume that my posting and my efforts are even wanted. I read once that in the dojo it is incorrect/rude/inappropriate to assume you as a practitioner should be providing instruction to others especially when they don't ask for it. It is extremely rude so if that is true they why do I go to the trouble of posting my thoughts and idea's on karate to a blog.
No one asked me to, no one requested I correct their way of practice. If anyone wanted to hear what I had to say they would ask wouldn't they?
I learn new stuff almost every day. I take it in, evaluate it, make sure it is valid at least to me, then I assimilate it into training and practice to make sure it is valid, that it works. So, this is what I do and who asked me to provide it to the world on the blog? No one.
Is this just my ego feeding me to make me feel superior or knowledgeable, etc. ? I am getting that sneaky feeling this is true and maybe it is time for me to Kick that Mo$#@#F*(^%$# butt and let it go. It will not change my attitude or my practice and training. It has taken me to this point and I expect it will go further but I am not sure I should be teaching anyone who has not "asked" for my instruction and/or postings.
Something I need to contemplate and make a decision.
I question myself continually and the question for me today is, "why bother, very few actually listen and they very seldom go outside their own personal belief system?" (Even if you are lucky enough to be right) After all, it is not a matter of getting fees/paid, etc. I get nothing as to remuneration by posting my meandering thoughts.
It seems that in today's world of Karate that any posting done is just a venue for someone else who feels they know better to refute what you say and inset their own belief system in its place.
I seem to fall into this category. Is it because I am trying to teach or convey knowledge or am I just "refuting someone else's belief system?"
I was sitting in a meeting yesterday and the person acting as the project lead wanted some data. When I said I already had it and passed it along verbally they acted as if I said nothing and started to justify their need for me to do the work once again so I sat there getting kind of steamed when I realized I was falling into the monkey dance so I told myself, "Just do the data and send it to them and stop turning it into drama. There is no reason not to just submit a simple email to all parties, get the response, and forward to the lead. So shut the f%$# up and do it."
I then just said, I will send them the mail for the data and let you know when its done. They said ok and that was that so I just allowed them to continue with their belief system and put the matter away.
What has this to do with this post, it is just that sometimes I feel that it may be "rude" of me to assume that my posting and my efforts are even wanted. I read once that in the dojo it is incorrect/rude/inappropriate to assume you as a practitioner should be providing instruction to others especially when they don't ask for it. It is extremely rude so if that is true they why do I go to the trouble of posting my thoughts and idea's on karate to a blog.
No one asked me to, no one requested I correct their way of practice. If anyone wanted to hear what I had to say they would ask wouldn't they?
I learn new stuff almost every day. I take it in, evaluate it, make sure it is valid at least to me, then I assimilate it into training and practice to make sure it is valid, that it works. So, this is what I do and who asked me to provide it to the world on the blog? No one.
Is this just my ego feeding me to make me feel superior or knowledgeable, etc. ? I am getting that sneaky feeling this is true and maybe it is time for me to Kick that Mo$#@#F*(^%$# butt and let it go. It will not change my attitude or my practice and training. It has taken me to this point and I expect it will go further but I am not sure I should be teaching anyone who has not "asked" for my instruction and/or postings.
Something I need to contemplate and make a decision.
Awareness is like Symbolism
Awareness in karate do/life is much like hidden symbols/objects. What is perceived literally may not reveal hidden symbols or objects if the mind, thus the eye, has no knowledge of such things.
This is why acquiring knowledge is such an important fundamental of karate-do/life. If you know about it you are aware of it and the mind can now have a reference to "detect" it or "see" it.
Take a look at the side of a "FedEx" truck,
see anything that resembles either a symbol or object?
Now if I tell you to look for a butter knife, an egg, and an arrow; can you see it now. If you cannot then I will post later where you see the hidden objects.
Point made. Learn to be aware, train the mind!
This is why acquiring knowledge is such an important fundamental of karate-do/life. If you know about it you are aware of it and the mind can now have a reference to "detect" it or "see" it.
Take a look at the side of a "FedEx" truck,
see anything that resembles either a symbol or object?
Now if I tell you to look for a butter knife, an egg, and an arrow; can you see it now. If you cannot then I will post later where you see the hidden objects.
Point made. Learn to be aware, train the mind!
Ken-po Goku-i - A new view!
As I study this short and cryptic pome called the "Ken-po Goku-i" I discover the limitations of the addition of numbers before each one. I have a distinct feeling the numbers were added by Americans who have a pension for ordering and numbering things. This is especially true of the military and after all the Isshinryu system as taught today was strongly influenced by Military with particularly the Marines.
I feel that the numbering and even ordering of these pomes puts limits on its interpretation. I believe from my view of the silk copies that were given to the first group of Marines who earned black belt at the end of the tour on Okinawa has no numbering at all, just the kanji characters. It must also be noted that the characters provided do not translate to what is written in English. Although I would not consider the google translation feature to be as accurate as we would all like it does give a good approximation. When translating the English to Kanji or Japanese Kanji characters what you see has the core characters but added more …
I do believe, as I mention in the following, that the first two pome's are the keystones of the whole, the whole is also a keystone to the ancient classics as studied today by the translations. I don't wish to assume that Tatsuo actually studied such things as the I Ching but all clues point to that as being the case. After all the Chinese had strong influence on Okinawa and as time passed it may have trickled down to him.
I go a bit further by adding the reference, much like the trigrams of the I Ching, or designations of sons and daughters. This would be supported by the knowledge that Tatsuo had two kata that met the designation of father and mother, i.e. Sanchin and Naihanchi, and the other six open hand kata are a combination of the offspring being a daughter or a son. This, if you will allow through the lens of personal interpretation, seems logical to this extent since they tend to connect in this way. I would even go so far as to say "Sunsu-no-te" kata is the "first born son" of the Isshinryu system of Goju and Shorin which are the father and mother referenced in the two kata Sanchin and Naihanchi.
I don't wish to go beyond this as an initial and fundamental interpretation and/or understanding of the ken-po goku-i as that should and shall remain the preview of the individual who wants to achieve the uniqueness of the system to their personal practice. So, here is my fundamental view of it:
CAVEAT: As stated many times this is a fluid interpretation that is my viewpoint through my personal interpretive lens and is meant only to inspire one to "dig a bit more" in their practice and training of the Isshinryu system; the Okinawan fighting arts, etc. Enjoy and good luck! [Note: I also took the liberty to add the last two pome's as if they were one because it just fit.]
Look at the person as the "human" in the I Ching trilogy where the heart is considered the center or point of balance for humans while the human is the center or point of balance in both Heaven and Earth. Male and Female make "one" and both of the same "heart" where they act and live as if in harmony with the nature of Heaven and Earth. Much like the Earth being influenced by the pull of the heavens, i.e. stars, other planets, the sun and moon, resulting in the fluidity of nature where calm and peace are achieved when it all balances out.
The sun and moon have the greatest influences on the Earth where humans or a person live. The interconnectedness of the Universe, i.e. heaven and earth, etc., along with mankind/humans affects the way we live, i.e. moon effects tides and the sun affects the winds which change the tides and oceans temperment, etc. While these very same aspects of earth/nature have affects on our emotions and personalities, i.e. rain storms can cause us to be depressed, etc.
These two primary pomes of the goku-i cover all of the myriad things produced/created by the Tao or great Tai Chi; the "one" of the universe called the void or "Ku." All the next six pomes are the sons and daughters of these two much like the I Ching primary hexagrams for Heaven and Earth. One and two represent Heaven and Earth hexagrams where their inner selves represent the trilogy of Heaven/Man/Earth. This warrants further study.
This, for me and my viewpoint, changes the way one should view the ken-po goku-i, i.e. in lieu of eight pomes there shall be two pomes with three sons and three daughters to better align the practitioners thoughts toward the ancient classics such as the I Ching and the Tao-te-ching.
- The manner drinking (inhaling) and spitting (exhaling) is the same . It is neither hard or soft. (Yang: Son)
- A person's unbalance is the same as a weight. (Yang: Son)
- The body should be able to change directions at any time. (Yang: Son)
- The time to strike is when the opportunity presents itself. (Yin: Daughter)
- The eyes must see all sides. (Yin: Daughter)
- The ears must listen in all directions. (Yin: Daughter)
Hard, soft, this can mean striking hard with chinkuchi or it can mean parry a strike by deflection with soft palm parry to the forearm. This is the literal meaning or at least one of them to consider.
Something to consider beyond the literal is the transitions between soft and hard of the mind. Extend this into the soft or hard strategies you utilize in actions. If you are resolute in using karate literally then your mind is hard. If you are open to all the possibilities beyond just techniques then your mind is pliant/soft and allows for this type of action. Somewhere in the middle, equilibrium of soft/hard mind allows you to shift in any direction (fifth pome).
Offense and defense can be either hard or soft as already mentioned. Our body language, what we project in addition to our voice can be either hard or soft and is determined by the tactics used as indicated in our overall strategy.
Our tactics can be karate techniques or simply our way of speaking or reacting to an attacker. Many injuries are avoided; many conflicts are avoided by understanding this before hard acts are committed.
There is a time for our minds to be hard and a time for them to be soft/pliant to allow for alternatives. We can literally "spit/hard" into an attackers face or we can "drink/soft" in the alternatives that de-escalate or avoid conflict. We all have the choice and with knowledge achieve greater tactics, both hard and soft, to achieve our goal on non-violent alternatives to conflict.
A person's unbalance is the same as a weight does not always mean literally to be physically unbalanced so they fall to the ground. Unbalance starts with the mind. To get your attacker/opponent to lose confidence in their ability is to unbalance their mind. This results in their minds leaving the moment and start to "think" which distracts and delays allowing you to strike first (remember this could be an opening to de-escalate vs. strike with fist, etc.).
If you are resolute in your readiness and have practiced diligently with present moment awareness you will "see" and/or "hear" opportunity to achieve unbalancing of the opponent in their mind that the rest follows and also becomes unbalanced. Their confidence will leave and allow you to dominate in a positive way.
Do not let your mind succumb and be unbalanced, remain resolute in action and thus through the strength of your eyes, face and mind cause the other to lose or unbalance their mind allowing you to strike first, fast and completely.
Changing Directions at any Time does not always apply to the literal change of the body using stance transitions, etc. but can also mean to change the direction of your strategy. You can actually shift from defense to offense or offense to defense as required. The body will change instinctively in regard to whether you are attacking or defending. This also equates to the changes in mental states. Remaining positive and acting positively is paramount and drives how you apply either defense or offense.
Changing the way your body language talks to others is also applicable. If one approaches you with intent to do harm you can change they way your body projects your intent. It is best to find balance in this to not project weakness but still project non-violent intent while at the same time projecting strength of character and strong attitude that causes the other to pause and take another look at the actions they take.
Sometimes this change in direction which equates to the way your body, face, and eyes talks to others can mean the difference between avoidance and peaceful resolutions vs. conflict and injuries, etc.
Opportunity does not always mean an opening in another defense to actually strike with intent to injury, etc. Opportunities to those who truly practice the way of the empty hand can be found long before anyone actually comes to blows.
Find the opportunity to strike in a manner that prevents conflict, that is the ultimate goal. A sophisticated defense can prevent the attack thus the attacker never gets the chance to touch you. This is striking before being struck (striking does not have to mean actual striking; striking with words and such to prevent striking is best). Call it a positive defense utilizing your eyes and ears.
We tend to focus too much on the physical strike when other strikes should also be a part of our repertoire of techniques. The technique of the mind is far more powerful than the arm or leg, foot or hand, elbow or knee. One must be taught from the novice level in the fundamentals that to strike with the mind at the first opportunity is far better than resorting to violence.
Literal and metaphysical aspects apply. In karate power is necessary, along with lots of other variables, to achieve effective karate technique. In the practice of karate the "eyes" become a significant factor.
Literally the eyes are required to "see" and thus "assess" before action is involved. This is practiced in kata by "looking or seeing" before committing to a move such as a parry or strike. The "eyes" provide decisiveness in application of the technique. Before the brain can determine which technique or tactic to take it must perceive the problem.
Next, the "eyes" provide a focus for that same technique. Look with determination and resolve at the target, which is the opponent. Put your eyes dead on their shoulder/head area and lock on with the facial and body language that speaks of determination and resolve. The direction of the gaze, eyes, will also provide additional focus toward the target area. Try it, hit the heavy bag while gazing at it directly then try it again with the eyes down, left, right, up at the sky or what ever and see if things don't go hinkey.
The "eyes" also provide stability to the body. Eyes turning toward the target provide a line of embarkation for the body and the weapon of choice so it starts the physical process that provides power, speed, and such to hit. Eyes must point to the opponent and target, in general, to achieve maximum effectiveness.
If you don't put your eyes on target then you lose focus, that of seeing what is occurring and what effectiveness the weapon, hand or foot, etc., will have on the target. It the eyes lose direction and focus then the ability to protect and defend; utilize good solid technique effectively; will suffer.
The eyes truly must see all sides, all sides of the spatial arena, all sides of the opponent, all sides of the effectiveness of action, and all sides of any situation.
We see literally then we see in a figurative sense but what we see internally is most important. Taking a look inside ourselves involves looking inward which brings to mind reference in karate circles of old the term, "third eye." (click photo for larger view)
When you see references, especially in the ancient classics, you need to "see" the more modern term in its place. The third eye is supposed to be about the middle of the forehead just above the eyebrows. Does this provide a clue to the modern meaning of "third eye?"
The part of the brain in that location is the "frontal lobe" which involves planning/anticipation; follow-through; impulsive; judgment; reasoning; abstract thinking; smell; motor planning; personality; emotionality; speaking; integration of thought and emotion; self-monitoring. Hmm, if we look at these we realize most of what we do and how we do it comes from this area so maybe, just maybe the third eye is referring to the use of the frontal lobe in meditation, etc. to achieve true seeing into the self.
I may be stretching this a bit to elucidate on the "seeing" we accomplish through the term usage of "third eye" but it makes sense. Yes, seeing or vision in a literal sense in not handled here but we are not talking about literally seeing something but lets say, "spiritually seeing" the self with a critical "eye."
To see in all directions is not just spacial but internal as well. To see ourselves as we truly are is in all probability the most difficult task/goal we have as humans. Karate-do tries to lead us toward this understanding and with the ken-po goku-i studies maybe this is the light that shines on us to allow us to see within, in all directions.
Do we take these literally of can we also take them both beyond the literal? When we "see" or "hear" things are we actually seeing it truly; hearing it clearly? Questions that a karate-ka/person must answer in both conflict and life.
When we see or hear something most times we see the surface or hear the words but in almost all cases this is a cover that does not always convey truth. We see someone with a scowl on their face as they approach us and we might think that this guy is going to attack us. But if we truly "see" beyond the obvious we may determine that they are totally consumed with some thought and simply pass us by. We must see everything which means not only the facial expressions but how the eyes convey messages. We also have to see the body language that goes along with the face and eyes. We must see beyond the outer veil and into the inner truth to truly understand. Our imaginations will take us to the extreme so we need to temper it with knowledge and true active seeing.
This goes along with actively hearing. Sometimes the words are driven by the monkey brain which tends to send out anything and everything with out thought. This can be driven by some anger or fear but the words themselves may not be indicative of true meaning of the person. This is where active hearing must be coupled with achieve seeing so they both can be analyzed to determine the true meaning behind the words spoken and the body messages that are unconsciously provided by the person.
So, the pome of the goku-i, numbers seven and eight, must not be restrained in practice and training by the literal perception but taken beyond literal meaning and encompass the underlying information that will truly provide you with what is really necessary to overcome vs. the obvious and imaginations of the monkey brain.
To "see all sides" of the story, the body, the voice, the face and eyes, and truth will be seen. To "hear in all directions" is not just hearing sounds but hearing the subtleties of the persons spirit and the truth will be heard. Both will provide totality of any situation allowing you to practice the art of avoidance. To see and hear the truth allows you to provide appropriate actions, verbal and body language, to de-escalate vs. actions requiring the use of karate techniques.
The true art of the empty hand. A sophisticated defense can prevent the attack thus the attacker never gets the chance to touch you. This is striking before being struck (striking does not have to mean actual striking; striking with words and such to prevent striking is best). Call it a positive defense utilizing your eyes and ears.
The eyes must see all sides. The eyes must not be fooled by our minds. We may observe one thing but our imaginations will sometimes carry that to an extreme causing our monkey brain to kick it with exaggerations that will lead to misunderstandings that result in conflict.
We sometimes take the most direct route in this particular tome of the ken-po goku-i, seeing the obvious but forgetting to "see" the extent of one's imaginations. It is said, "One should not be misled by bad phenomena which meet one's eye." (quote from Kazumi Tabata Sensei)
Misled by our own minds thus strengthening the idea and need to train the mind/brain to differentiate the myriad things we "see" in our lives as well as in training and practice.
Knowledge must be the tempering of the steel forged by our observations and imaginations so that truth and clarity is "seen" in all we do, this is important and maybe the most important aspect of the ken-po- goku-i's seventh pome.
Literal and metaphysical aspects apply. In karate power is necessary, along with lots of other variables, to achieve effective karate technique. In the practice of karate the "eyes" become a significant factor.
Literally the eyes are required to "see" and thus "assess" before action is involved. This is practiced in kata by "looking or seeing" before committing to a move such as a parry or strike. The "eyes" provide decisiveness in application of the technique. Before the brain can determine which technique or tactic to take it must perceive the problem.
Next, the "eyes" provide a focus for that same technique. Look with determination and resolve at the target, which is the opponent. Put your eyes dead on their shoulder/head area and lock on with the facial and body language that speaks of determination and resolve. The direction of the gaze, eyes, will also provide additional focus toward the target area. Try it, hit the heavy bag while gazing at it directly then try it again with the eyes down, left, right, up at the sky or what ever and see if things don't go hinkey.
The "eyes" also provide stability to the body. Eyes turning toward the target provide a line of embarkation for the body and the weapon of choice so it starts the physical process that provides power, speed, and such to hit. Eyes must point to the opponent and target, in general, to achieve maximum effectiveness.
If you don't put your eyes on target then you lose focus, that of seeing what is occurring and what effectiveness the weapon, hand or foot, etc., will have on the target. It the eyes lose direction and focus then the ability to protect and defend; utilize good solid technique effectively; will suffer.
The eyes truly must see all sides, all sides of the spatial arena, all sides of the opponent, all sides of the effectiveness of action, and all sides of any situation.
"To hear a lot means to learn a lot." The verb for hearing is classically used because of the importance of oral traditions, but it also came to apply to reading and research or to the whole process of information gathering. - Analects 7:27, Hexagram 26 of Confucius.
The importance of actively listening and seeing is still valid today and more so than past although both differ as much as Yang differs from Yin. In the past since history was not written, writing was not as efficient in those times, the transference and accuracy was all oral while today the glut of information requires the same ability to see and hear but for different reasons.
This is truth and to acquire the knowledge and proficiency available for the FMA one must "see" and "hear" with everything that nature provides in that endeavor for with out it the system is slowly diluted into nothing of value. As one master said of kata, "Kata with out bunkai, with out purpose is merely a dance."
Hexagram 39 of the Confucius Analects states, "When they look [see, truly see], they think of how to see clearly." "When the listen, they think of how to hear keenly."
To truly see does not just mean what is visible to our eyes but what is invisible to what we see for seeing also means to perceive for perception is influenced by the mind and how we interact and learn from our life, the now/present and those encounters in life past. We must train our brain/mind, spirit, and body to see things with the type of clarity that does not create false perceptions. In order to do this one must first see within themselves "clearly and distinctly." Our ability to view in present moment clarity means the difference between true understanding or the repercussions of misunderstood experiences.
We actively listen all the time yet we don't always perceive truth. We tend to jump ahead when listening to thoughts and impressions that pop up while information is traveling to our hearing. To achieve a level of keen hearing is to achieve the ability to actually listen to outside while keeping the minds tendency to chatter along quiet so that we hear the entirety of all influences of life and living. If we spend time thinking within while trying to listen with out we muddle and fog up the flow of information causing misunderstanding. Listen actively and keenly to achieve a higher level of knowledge and understanding. This may mean shutting down the ego and remaining open and present.
I feel that the numbering and even ordering of these pomes puts limits on its interpretation. I believe from my view of the silk copies that were given to the first group of Marines who earned black belt at the end of the tour on Okinawa has no numbering at all, just the kanji characters. It must also be noted that the characters provided do not translate to what is written in English. Although I would not consider the google translation feature to be as accurate as we would all like it does give a good approximation. When translating the English to Kanji or Japanese Kanji characters what you see has the core characters but added more …
I do believe, as I mention in the following, that the first two pome's are the keystones of the whole, the whole is also a keystone to the ancient classics as studied today by the translations. I don't wish to assume that Tatsuo actually studied such things as the I Ching but all clues point to that as being the case. After all the Chinese had strong influence on Okinawa and as time passed it may have trickled down to him.
I go a bit further by adding the reference, much like the trigrams of the I Ching, or designations of sons and daughters. This would be supported by the knowledge that Tatsuo had two kata that met the designation of father and mother, i.e. Sanchin and Naihanchi, and the other six open hand kata are a combination of the offspring being a daughter or a son. This, if you will allow through the lens of personal interpretation, seems logical to this extent since they tend to connect in this way. I would even go so far as to say "Sunsu-no-te" kata is the "first born son" of the Isshinryu system of Goju and Shorin which are the father and mother referenced in the two kata Sanchin and Naihanchi.
I don't wish to go beyond this as an initial and fundamental interpretation and/or understanding of the ken-po goku-i as that should and shall remain the preview of the individual who wants to achieve the uniqueness of the system to their personal practice. So, here is my fundamental view of it:
CAVEAT: As stated many times this is a fluid interpretation that is my viewpoint through my personal interpretive lens and is meant only to inspire one to "dig a bit more" in their practice and training of the Isshinryu system; the Okinawan fighting arts, etc. Enjoy and good luck! [Note: I also took the liberty to add the last two pome's as if they were one because it just fit.]
A person's heart is the same as heaven and earth.
Look at the person as the "human" in the I Ching trilogy where the heart is considered the center or point of balance for humans while the human is the center or point of balance in both Heaven and Earth. Male and Female make "one" and both of the same "heart" where they act and live as if in harmony with the nature of Heaven and Earth. Much like the Earth being influenced by the pull of the heavens, i.e. stars, other planets, the sun and moon, resulting in the fluidity of nature where calm and peace are achieved when it all balances out.
The blood circulating is similar to the sun and moon.
The sun and moon have the greatest influences on the Earth where humans or a person live. The interconnectedness of the Universe, i.e. heaven and earth, etc., along with mankind/humans affects the way we live, i.e. moon effects tides and the sun affects the winds which change the tides and oceans temperment, etc. While these very same aspects of earth/nature have affects on our emotions and personalities, i.e. rain storms can cause us to be depressed, etc.
These two primary pomes of the goku-i cover all of the myriad things produced/created by the Tao or great Tai Chi; the "one" of the universe called the void or "Ku." All the next six pomes are the sons and daughters of these two much like the I Ching primary hexagrams for Heaven and Earth. One and two represent Heaven and Earth hexagrams where their inner selves represent the trilogy of Heaven/Man/Earth. This warrants further study.
This, for me and my viewpoint, changes the way one should view the ken-po goku-i, i.e. in lieu of eight pomes there shall be two pomes with three sons and three daughters to better align the practitioners thoughts toward the ancient classics such as the I Ching and the Tao-te-ching.
- The manner drinking (inhaling) and spitting (exhaling) is the same . It is neither hard or soft. (Yang: Son)
- A person's unbalance is the same as a weight. (Yang: Son)
- The body should be able to change directions at any time. (Yang: Son)
- The time to strike is when the opportunity presents itself. (Yin: Daughter)
- The eyes must see all sides. (Yin: Daughter)
- The ears must listen in all directions. (Yin: Daughter)
The manner drinking (inhaling) and spitting (exhaling) is the same . It is neither hard or soft.
Hard, soft, this can mean striking hard with chinkuchi or it can mean parry a strike by deflection with soft palm parry to the forearm. This is the literal meaning or at least one of them to consider.
Something to consider beyond the literal is the transitions between soft and hard of the mind. Extend this into the soft or hard strategies you utilize in actions. If you are resolute in using karate literally then your mind is hard. If you are open to all the possibilities beyond just techniques then your mind is pliant/soft and allows for this type of action. Somewhere in the middle, equilibrium of soft/hard mind allows you to shift in any direction (fifth pome).
Offense and defense can be either hard or soft as already mentioned. Our body language, what we project in addition to our voice can be either hard or soft and is determined by the tactics used as indicated in our overall strategy.
Our tactics can be karate techniques or simply our way of speaking or reacting to an attacker. Many injuries are avoided; many conflicts are avoided by understanding this before hard acts are committed.
There is a time for our minds to be hard and a time for them to be soft/pliant to allow for alternatives. We can literally "spit/hard" into an attackers face or we can "drink/soft" in the alternatives that de-escalate or avoid conflict. We all have the choice and with knowledge achieve greater tactics, both hard and soft, to achieve our goal on non-violent alternatives to conflict.
A person's unbalance is the same as a weight.
A person's unbalance is the same as a weight does not always mean literally to be physically unbalanced so they fall to the ground. Unbalance starts with the mind. To get your attacker/opponent to lose confidence in their ability is to unbalance their mind. This results in their minds leaving the moment and start to "think" which distracts and delays allowing you to strike first (remember this could be an opening to de-escalate vs. strike with fist, etc.).
If you are resolute in your readiness and have practiced diligently with present moment awareness you will "see" and/or "hear" opportunity to achieve unbalancing of the opponent in their mind that the rest follows and also becomes unbalanced. Their confidence will leave and allow you to dominate in a positive way.
Do not let your mind succumb and be unbalanced, remain resolute in action and thus through the strength of your eyes, face and mind cause the other to lose or unbalance their mind allowing you to strike first, fast and completely.
The body should be able to change directions at any time.
Changing Directions at any Time does not always apply to the literal change of the body using stance transitions, etc. but can also mean to change the direction of your strategy. You can actually shift from defense to offense or offense to defense as required. The body will change instinctively in regard to whether you are attacking or defending. This also equates to the changes in mental states. Remaining positive and acting positively is paramount and drives how you apply either defense or offense.
Changing the way your body language talks to others is also applicable. If one approaches you with intent to do harm you can change they way your body projects your intent. It is best to find balance in this to not project weakness but still project non-violent intent while at the same time projecting strength of character and strong attitude that causes the other to pause and take another look at the actions they take.
Sometimes this change in direction which equates to the way your body, face, and eyes talks to others can mean the difference between avoidance and peaceful resolutions vs. conflict and injuries, etc.
The time to strike is when the opportunity presents itself.
Opportunity does not always mean an opening in another defense to actually strike with intent to injury, etc. Opportunities to those who truly practice the way of the empty hand can be found long before anyone actually comes to blows.
Find the opportunity to strike in a manner that prevents conflict, that is the ultimate goal. A sophisticated defense can prevent the attack thus the attacker never gets the chance to touch you. This is striking before being struck (striking does not have to mean actual striking; striking with words and such to prevent striking is best). Call it a positive defense utilizing your eyes and ears.
We tend to focus too much on the physical strike when other strikes should also be a part of our repertoire of techniques. The technique of the mind is far more powerful than the arm or leg, foot or hand, elbow or knee. One must be taught from the novice level in the fundamentals that to strike with the mind at the first opportunity is far better than resorting to violence.
The eyes must see all sides. The ears must listen in all directions.
Literal and metaphysical aspects apply. In karate power is necessary, along with lots of other variables, to achieve effective karate technique. In the practice of karate the "eyes" become a significant factor.
Literally the eyes are required to "see" and thus "assess" before action is involved. This is practiced in kata by "looking or seeing" before committing to a move such as a parry or strike. The "eyes" provide decisiveness in application of the technique. Before the brain can determine which technique or tactic to take it must perceive the problem.
Next, the "eyes" provide a focus for that same technique. Look with determination and resolve at the target, which is the opponent. Put your eyes dead on their shoulder/head area and lock on with the facial and body language that speaks of determination and resolve. The direction of the gaze, eyes, will also provide additional focus toward the target area. Try it, hit the heavy bag while gazing at it directly then try it again with the eyes down, left, right, up at the sky or what ever and see if things don't go hinkey.
The "eyes" also provide stability to the body. Eyes turning toward the target provide a line of embarkation for the body and the weapon of choice so it starts the physical process that provides power, speed, and such to hit. Eyes must point to the opponent and target, in general, to achieve maximum effectiveness.
If you don't put your eyes on target then you lose focus, that of seeing what is occurring and what effectiveness the weapon, hand or foot, etc., will have on the target. It the eyes lose direction and focus then the ability to protect and defend; utilize good solid technique effectively; will suffer.
The eyes truly must see all sides, all sides of the spatial arena, all sides of the opponent, all sides of the effectiveness of action, and all sides of any situation.
We see literally then we see in a figurative sense but what we see internally is most important. Taking a look inside ourselves involves looking inward which brings to mind reference in karate circles of old the term, "third eye." (click photo for larger view)
When you see references, especially in the ancient classics, you need to "see" the more modern term in its place. The third eye is supposed to be about the middle of the forehead just above the eyebrows. Does this provide a clue to the modern meaning of "third eye?"
The part of the brain in that location is the "frontal lobe" which involves planning/anticipation; follow-through; impulsive; judgment; reasoning; abstract thinking; smell; motor planning; personality; emotionality; speaking; integration of thought and emotion; self-monitoring. Hmm, if we look at these we realize most of what we do and how we do it comes from this area so maybe, just maybe the third eye is referring to the use of the frontal lobe in meditation, etc. to achieve true seeing into the self.
I may be stretching this a bit to elucidate on the "seeing" we accomplish through the term usage of "third eye" but it makes sense. Yes, seeing or vision in a literal sense in not handled here but we are not talking about literally seeing something but lets say, "spiritually seeing" the self with a critical "eye."
To see in all directions is not just spacial but internal as well. To see ourselves as we truly are is in all probability the most difficult task/goal we have as humans. Karate-do tries to lead us toward this understanding and with the ken-po goku-i studies maybe this is the light that shines on us to allow us to see within, in all directions.
Do we take these literally of can we also take them both beyond the literal? When we "see" or "hear" things are we actually seeing it truly; hearing it clearly? Questions that a karate-ka/person must answer in both conflict and life.
When we see or hear something most times we see the surface or hear the words but in almost all cases this is a cover that does not always convey truth. We see someone with a scowl on their face as they approach us and we might think that this guy is going to attack us. But if we truly "see" beyond the obvious we may determine that they are totally consumed with some thought and simply pass us by. We must see everything which means not only the facial expressions but how the eyes convey messages. We also have to see the body language that goes along with the face and eyes. We must see beyond the outer veil and into the inner truth to truly understand. Our imaginations will take us to the extreme so we need to temper it with knowledge and true active seeing.
This goes along with actively hearing. Sometimes the words are driven by the monkey brain which tends to send out anything and everything with out thought. This can be driven by some anger or fear but the words themselves may not be indicative of true meaning of the person. This is where active hearing must be coupled with achieve seeing so they both can be analyzed to determine the true meaning behind the words spoken and the body messages that are unconsciously provided by the person.
So, the pome of the goku-i, numbers seven and eight, must not be restrained in practice and training by the literal perception but taken beyond literal meaning and encompass the underlying information that will truly provide you with what is really necessary to overcome vs. the obvious and imaginations of the monkey brain.
To "see all sides" of the story, the body, the voice, the face and eyes, and truth will be seen. To "hear in all directions" is not just hearing sounds but hearing the subtleties of the persons spirit and the truth will be heard. Both will provide totality of any situation allowing you to practice the art of avoidance. To see and hear the truth allows you to provide appropriate actions, verbal and body language, to de-escalate vs. actions requiring the use of karate techniques.
The true art of the empty hand. A sophisticated defense can prevent the attack thus the attacker never gets the chance to touch you. This is striking before being struck (striking does not have to mean actual striking; striking with words and such to prevent striking is best). Call it a positive defense utilizing your eyes and ears.
The eyes must see all sides. The eyes must not be fooled by our minds. We may observe one thing but our imaginations will sometimes carry that to an extreme causing our monkey brain to kick it with exaggerations that will lead to misunderstandings that result in conflict.
We sometimes take the most direct route in this particular tome of the ken-po goku-i, seeing the obvious but forgetting to "see" the extent of one's imaginations. It is said, "One should not be misled by bad phenomena which meet one's eye." (quote from Kazumi Tabata Sensei)
Misled by our own minds thus strengthening the idea and need to train the mind/brain to differentiate the myriad things we "see" in our lives as well as in training and practice.
Knowledge must be the tempering of the steel forged by our observations and imaginations so that truth and clarity is "seen" in all we do, this is important and maybe the most important aspect of the ken-po- goku-i's seventh pome.
Literal and metaphysical aspects apply. In karate power is necessary, along with lots of other variables, to achieve effective karate technique. In the practice of karate the "eyes" become a significant factor.
Literally the eyes are required to "see" and thus "assess" before action is involved. This is practiced in kata by "looking or seeing" before committing to a move such as a parry or strike. The "eyes" provide decisiveness in application of the technique. Before the brain can determine which technique or tactic to take it must perceive the problem.
Next, the "eyes" provide a focus for that same technique. Look with determination and resolve at the target, which is the opponent. Put your eyes dead on their shoulder/head area and lock on with the facial and body language that speaks of determination and resolve. The direction of the gaze, eyes, will also provide additional focus toward the target area. Try it, hit the heavy bag while gazing at it directly then try it again with the eyes down, left, right, up at the sky or what ever and see if things don't go hinkey.
The "eyes" also provide stability to the body. Eyes turning toward the target provide a line of embarkation for the body and the weapon of choice so it starts the physical process that provides power, speed, and such to hit. Eyes must point to the opponent and target, in general, to achieve maximum effectiveness.
If you don't put your eyes on target then you lose focus, that of seeing what is occurring and what effectiveness the weapon, hand or foot, etc., will have on the target. It the eyes lose direction and focus then the ability to protect and defend; utilize good solid technique effectively; will suffer.
The eyes truly must see all sides, all sides of the spatial arena, all sides of the opponent, all sides of the effectiveness of action, and all sides of any situation.
"To hear a lot means to learn a lot." The verb for hearing is classically used because of the importance of oral traditions, but it also came to apply to reading and research or to the whole process of information gathering. - Analects 7:27, Hexagram 26 of Confucius.
The importance of actively listening and seeing is still valid today and more so than past although both differ as much as Yang differs from Yin. In the past since history was not written, writing was not as efficient in those times, the transference and accuracy was all oral while today the glut of information requires the same ability to see and hear but for different reasons.
This is truth and to acquire the knowledge and proficiency available for the FMA one must "see" and "hear" with everything that nature provides in that endeavor for with out it the system is slowly diluted into nothing of value. As one master said of kata, "Kata with out bunkai, with out purpose is merely a dance."
Hexagram 39 of the Confucius Analects states, "When they look [see, truly see], they think of how to see clearly." "When the listen, they think of how to hear keenly."
To truly see does not just mean what is visible to our eyes but what is invisible to what we see for seeing also means to perceive for perception is influenced by the mind and how we interact and learn from our life, the now/present and those encounters in life past. We must train our brain/mind, spirit, and body to see things with the type of clarity that does not create false perceptions. In order to do this one must first see within themselves "clearly and distinctly." Our ability to view in present moment clarity means the difference between true understanding or the repercussions of misunderstood experiences.
We actively listen all the time yet we don't always perceive truth. We tend to jump ahead when listening to thoughts and impressions that pop up while information is traveling to our hearing. To achieve a level of keen hearing is to achieve the ability to actually listen to outside while keeping the minds tendency to chatter along quiet so that we hear the entirety of all influences of life and living. If we spend time thinking within while trying to listen with out we muddle and fog up the flow of information causing misunderstanding. Listen actively and keenly to achieve a higher level of knowledge and understanding. This may mean shutting down the ego and remaining open and present.