The Ears must listen in all directions. Directions for this post are not just north, south, east, and west. Directions are multi-dimensional for both the physical world and the esoteric one.
There are so many benefits when you study something with a mind aware of the possibilities. In the last terse tome of the ken-po goku-i it states, "The ears must listen in all directions."
When you connect this with the system's symbol, i.e. the Isshinryu no megami, you find that the Goddess represents being alert and listens attentively. There are no restrictions or set definitions as to what this means yet if you really do the research you find that listening attentively has many benefits.
Research has proven that talking, emotionally or innocuously, results in unhealthy effects while "actively listening" provides many healthy ones. One causes increases in blood pressure while the other lowers it.
To actively listen provides healthful benefits that extend into martial arts where such active listening keeps you calm and breathing properly for a stable and alert mind allowing you to perceive what is needed to avoid-deescalate confrontations.
Seems like a win-win situation ... make it your effort to actively listen and leave the talking to the bare minimum.
All Bottles are Truly Good
Why so many posts on "seeing and hearing?"
We process information of the world by our senses. The majority fall under either sight or hearing - primary. The others, i.e. touch, taste, smell, are important and most of us in martial arts must, should, will train to use those as well yet the eyes/ears are also a primary.
The others are more necessary when the two persons start to physically interact. Smell of a person tells you something; feel of a technique as applied tells you something; taste can also tell you stuff be it a taste in your mouth or something tasted, etc. yet what you see or hear are a primary tool in awareness.
In deescalation you eyes and hearing are critical to the communications you use but that is also tempered with knowing what to see and hear as well as what to say in response to the many stimuli you encounter in a self defense/protection scenario.
This is why you will see far more posts on seeing and/or hearing than other senses for SD, etc. or just for training/practice of martial systems.
Yes? No? Maybe? Comments?
The others are more necessary when the two persons start to physically interact. Smell of a person tells you something; feel of a technique as applied tells you something; taste can also tell you stuff be it a taste in your mouth or something tasted, etc. yet what you see or hear are a primary tool in awareness.
In deescalation you eyes and hearing are critical to the communications you use but that is also tempered with knowing what to see and hear as well as what to say in response to the many stimuli you encounter in a self defense/protection scenario.
This is why you will see far more posts on seeing and/or hearing than other senses for SD, etc. or just for training/practice of martial systems.
Yes? No? Maybe? Comments?
The Eyes Have It
There are two terms in Japanese that help explain this precept or tome or terse tome of the ken-po goku-i, i.e. kan (顔 - observing) and ken (見 - seeing).
It begins by telling us that the eye, generally for martial systems, is both strong and weak. Kan is a strong eye while ken is a weak eye. We see far and close where the focus may change what is seen from either strong or weak. We must achieve seeing as a sweeping broad fashion of seeing things.
Then we take into consideration strong and weak where directly seeing a thing is weak while seeing the peripheral as strong. This is what the gorin-no-sho states in, "you observe what is happening on both sides (peripheral) of yourself without rolling your eyes." This is that principle that uses such vision to see everything allowing the mind/brain to achieve superior action selection and implementation.
The art of seeing all things in martial systems is special to the art of fighting. To know a threats fighting system and yet not seeing its importance is not the arto of fighting and leads to getting hit.
We make many things important yet should understand that all the principles must be cohesive in application and practice/training to achieve a whole complete and useful system. Any imbalance to one or more leaves the art less than optimal. Seek the optimal, perfection as a path, at all times in training/practice.
This can be applied to "hearing," "striking," "moving," "balance," "hard-n-soft," and other aspects of the ken-po goku-i as it connects to the fundamental principles of martial systems.
It begins by telling us that the eye, generally for martial systems, is both strong and weak. Kan is a strong eye while ken is a weak eye. We see far and close where the focus may change what is seen from either strong or weak. We must achieve seeing as a sweeping broad fashion of seeing things.
Then we take into consideration strong and weak where directly seeing a thing is weak while seeing the peripheral as strong. This is what the gorin-no-sho states in, "you observe what is happening on both sides (peripheral) of yourself without rolling your eyes." This is that principle that uses such vision to see everything allowing the mind/brain to achieve superior action selection and implementation.
The art of seeing all things in martial systems is special to the art of fighting. To know a threats fighting system and yet not seeing its importance is not the arto of fighting and leads to getting hit.
We make many things important yet should understand that all the principles must be cohesive in application and practice/training to achieve a whole complete and useful system. Any imbalance to one or more leaves the art less than optimal. Seek the optimal, perfection as a path, at all times in training/practice.
This can be applied to "hearing," "striking," "moving," "balance," "hard-n-soft," and other aspects of the ken-po goku-i as it connects to the fundamental principles of martial systems.
COMPARISON: “karate ni sente nashi.” and "The time to strike is when the opportunity presents itself."
First, there are many differing opinions on when a strike meets either of these principles requirements or meaning to a karate-ka. The first tends to speak of not "attacking" first regardless of it being a strike, punch, or kick, etc. The second in its present English inference speaks of a particular, i.e. strike, but may actually mean any physical means of attack. Here is where the rub lies, the differing opinions that come from no one accepted expert source/validation.
Second, we cannot forget that this first principle is open to many interpretations due to the original presentation in Japanese characters which seem to rely on where, who, when, and what kind of preconceived/perceived experiences drive their particular explanations.
Third, and the majority of the remaining comments for this post, is how do we resolve and differentiate between these two principles or beliefs. Do we have to deal with cognitive dissonance and other such questions to come to a consensus between like minds.
I feel that in a real sense that keeping to the morals, beliefs, and meaning of both the individual and the mentor that all of us are correct when it results in a positive and beneficial result. Positive and beneficial as to the individual's needs and goals yet also meets those of the tribe/dojo and society as a whole - how society accepts or rejects such things.
Some of the justifications for this mode of belief are:
1 - Religious in nature, i.e. the commandments.
2 - The kata meaning, i.e. every kata starts with a block ...
3 - The meaning actually does not preclude striking first. The first attack consists of other than physical blows, etc.
4 - The belief once a threat is attacking karate-ka are free to "defend" regardless.
5 - The belief that you wait until the threat becomes physical is foolhardy, etc.
6 - The belief that our understanding of a threats intent governs how we implement the principles here.
7 - The belief that the two are more of a mid/late 1900's move toward cultivation of the mind by living to these precepts.
8 - The belief that these were created when the move to implementation into school systems to govern the watered down mostly physical versions governed.
9 - The belief that instruction of the mostly combative percepts in the dojo needed to be tempered by a moral code thus along with school implementation the more commercialization needed to add in for balance.
10 - The belief that it must be interpreted literally while its intent may have been more personally esoteric in nature.
11 - The belief that it actually means to do no harm to others, i.e "one must not harm others for no good reason."
12 - The belief, "a mental attitude of not being eager or inclined to fight."
On twelve I would quote, "Kobo Kenpo Karate-do Nyumon" chapter 10, "There is a precept “karate ni sente nashi.” Properly understood, this indicates a mental attitude of not being eager or inclined to fight. It is the teaching that just because one has trained in karate does not mean that one can rashly strike or kick others. ... the expression karate ni sente nashi should be properly understood to mean that a person who practices karate must never take a bellicose attitude, looking to cause an incident; he or she should always have the virtues of calmness, prudence and humility in dealing with others. (Mabuni and Nakasone 82-83)"
I personally believe that these two closely allude to this last belief and the quote below it. I have studied the ken-po goku-i as best as I possibly can and have come to the conclusion that it is never a good idea to get physical and that one must temper karate with humility and a belief system that promotes a calm and prudent attitude in all you do - not just regarding karate or any martial system.
To me the ken-po goku-i or law of the fist means that one only strikes, punches, or any other physical act when its need is presented to the victim in a manner leaving no other recourse - you fail to avoid, you let your awareness drop, or you allowed ego/pride to release your monkey brain precluding avoidance, etc. I also feel like the attempts to define the Tao-te-ching that it is something that exists when developed and nurtured by the person and is also not easily communicated but must be something felt at our core.
In conclusion from Okinawan Masters: "1930's era: ... Choki Motobu and Kenwa Mabuni – ... they strongly believed that striking first does not necessarily violate the sente nashi principle. Indeed, both men seem to have felt that a first strike is, under certain conditions, the only reasonable course of action for a karate- ka to take."
"Mabuni was “a staunch advocate of the moral values established to govern the behavior of karate-do practitioners” (McCarthy, “Standing” 34)."
p.s. Tao-te-ching, wonder if the te part can be connected to the hand in some philosophical inference/reference?
Bibliography:
Tankosich, Mark J. "Karate Ni Sente Nashi: What the Masters had to Say. [revised version of a paper that originally appeared in Vol. 27, No. 1 of the Hiroshima University of Economics Journal of Humanities, Social and Natural Sciences.] 2004 pdf format article from Charles Goodin Library Web Site.
Second, we cannot forget that this first principle is open to many interpretations due to the original presentation in Japanese characters which seem to rely on where, who, when, and what kind of preconceived/perceived experiences drive their particular explanations.
Third, and the majority of the remaining comments for this post, is how do we resolve and differentiate between these two principles or beliefs. Do we have to deal with cognitive dissonance and other such questions to come to a consensus between like minds.
I feel that in a real sense that keeping to the morals, beliefs, and meaning of both the individual and the mentor that all of us are correct when it results in a positive and beneficial result. Positive and beneficial as to the individual's needs and goals yet also meets those of the tribe/dojo and society as a whole - how society accepts or rejects such things.
Some of the justifications for this mode of belief are:
1 - Religious in nature, i.e. the commandments.
2 - The kata meaning, i.e. every kata starts with a block ...
3 - The meaning actually does not preclude striking first. The first attack consists of other than physical blows, etc.
4 - The belief once a threat is attacking karate-ka are free to "defend" regardless.
5 - The belief that you wait until the threat becomes physical is foolhardy, etc.
6 - The belief that our understanding of a threats intent governs how we implement the principles here.
7 - The belief that the two are more of a mid/late 1900's move toward cultivation of the mind by living to these precepts.
8 - The belief that these were created when the move to implementation into school systems to govern the watered down mostly physical versions governed.
9 - The belief that instruction of the mostly combative percepts in the dojo needed to be tempered by a moral code thus along with school implementation the more commercialization needed to add in for balance.
10 - The belief that it must be interpreted literally while its intent may have been more personally esoteric in nature.
11 - The belief that it actually means to do no harm to others, i.e "one must not harm others for no good reason."
12 - The belief, "a mental attitude of not being eager or inclined to fight."
On twelve I would quote, "Kobo Kenpo Karate-do Nyumon" chapter 10, "There is a precept “karate ni sente nashi.” Properly understood, this indicates a mental attitude of not being eager or inclined to fight. It is the teaching that just because one has trained in karate does not mean that one can rashly strike or kick others. ... the expression karate ni sente nashi should be properly understood to mean that a person who practices karate must never take a bellicose attitude, looking to cause an incident; he or she should always have the virtues of calmness, prudence and humility in dealing with others. (Mabuni and Nakasone 82-83)"
I personally believe that these two closely allude to this last belief and the quote below it. I have studied the ken-po goku-i as best as I possibly can and have come to the conclusion that it is never a good idea to get physical and that one must temper karate with humility and a belief system that promotes a calm and prudent attitude in all you do - not just regarding karate or any martial system.
To me the ken-po goku-i or law of the fist means that one only strikes, punches, or any other physical act when its need is presented to the victim in a manner leaving no other recourse - you fail to avoid, you let your awareness drop, or you allowed ego/pride to release your monkey brain precluding avoidance, etc. I also feel like the attempts to define the Tao-te-ching that it is something that exists when developed and nurtured by the person and is also not easily communicated but must be something felt at our core.
In conclusion from Okinawan Masters: "1930's era: ... Choki Motobu and Kenwa Mabuni – ... they strongly believed that striking first does not necessarily violate the sente nashi principle. Indeed, both men seem to have felt that a first strike is, under certain conditions, the only reasonable course of action for a karate- ka to take."
"Mabuni was “a staunch advocate of the moral values established to govern the behavior of karate-do practitioners” (McCarthy, “Standing” 34)."
p.s. Tao-te-ching, wonder if the te part can be connected to the hand in some philosophical inference/reference?
Bibliography:
Tankosich, Mark J. "Karate Ni Sente Nashi: What the Masters had to Say. [revised version of a paper that originally appeared in Vol. 27, No. 1 of the Hiroshima University of Economics Journal of Humanities, Social and Natural Sciences.] 2004 pdf format article from Charles Goodin Library Web Site.
Kenpo Gokui: What is gokui?
I finally found a valid definition of the word, "gokui," where its meaning is, "The Ultimate Wisdom [or State]." Coupled with the meaning behind Ken-po, i.e. law of the fist, we find that this is "Ultimate wisdom for the law of the fist."
Gokui by itself came about through the writings of the Japanese Sword Saint, Miyamoto Musashi, in his book, "The Book of Five Elements." Yes, you read that right. Apparently it is not actually a Book of Five "Rings" but rather a loose inference to the Chinese five elements which are very apparent when reading the five chapter titles, i.e. Earth, Water, Air, etc.
I recently came across a book on Samurai that seemed to focus on various folk tales to express the customs, traits, etc of what Samurai and thus the Japanese Warriors of ancient times to help us relate to today's characterizations as to martial systems. In that version/translation of the Gorin-no-sho the author uses Gokui to refer to the ultimate understanding of the art, martial art.
This seems to follow with the implied meaning Tatsuo Sensei meant us as practitioners to seek out such an ultimate wisdom of the laws of the fist, karate. In this particular case the system of Isshinryu.
I was unable to find a solid reference to what gokui meant until I ran across the meaning provided for the Gorin-no-sho translation. When I read it, the light came on and it felt right for the totality of meaning toward the study of the terse key called the "ken-po goku-i."
In addition, research also provides the following:
法 - Law, method, code of laws, law, rules, regulation.
Gokui: 奥 : 奥義 the secrets, esoterica, the mysteries
憲 - Kenpo: a rule, a regulation; 憲 - Kenpo: constitution, constitutional law
獄衣 - Goku-i: prison uniform/jail: Gokui: The Ultimate State or The Ultimate Wisdom
憲奥義 = Kenpo Gokui?
Bibilography:
Sato, Hiroaki. "Legends of the Samurai." Overlook Press. New York. 1995.
Gokui by itself came about through the writings of the Japanese Sword Saint, Miyamoto Musashi, in his book, "The Book of Five Elements." Yes, you read that right. Apparently it is not actually a Book of Five "Rings" but rather a loose inference to the Chinese five elements which are very apparent when reading the five chapter titles, i.e. Earth, Water, Air, etc.
I recently came across a book on Samurai that seemed to focus on various folk tales to express the customs, traits, etc of what Samurai and thus the Japanese Warriors of ancient times to help us relate to today's characterizations as to martial systems. In that version/translation of the Gorin-no-sho the author uses Gokui to refer to the ultimate understanding of the art, martial art.
This seems to follow with the implied meaning Tatsuo Sensei meant us as practitioners to seek out such an ultimate wisdom of the laws of the fist, karate. In this particular case the system of Isshinryu.
I was unable to find a solid reference to what gokui meant until I ran across the meaning provided for the Gorin-no-sho translation. When I read it, the light came on and it felt right for the totality of meaning toward the study of the terse key called the "ken-po goku-i."
In addition, research also provides the following:
法 - Law, method, code of laws, law, rules, regulation.
Gokui: 奥 : 奥義 the secrets, esoterica, the mysteries
憲 - Kenpo: a rule, a regulation; 憲 - Kenpo: constitution, constitutional law
獄衣 - Goku-i: prison uniform/jail: Gokui: The Ultimate State or The Ultimate Wisdom
憲奥義 = Kenpo Gokui?
Bibilography:
Sato, Hiroaki. "Legends of the Samurai." Overlook Press. New York. 1995.
E-Language Processes to Follow:
Look at this as E-Language Tactics so you don't find yourself in a e-language self defense mode or attack:
Rule 1: Force yourself to "think" before we speak or write.
Rule 2: Write down you message and read them carefully before you actually write them.
Rule 3: Print out your Internet messages and read them before you send them or save them.
Rule 4: Do something else for a few minutes and then go back and read them before sending.
Rule 5: When you feel like you have been attacked, hold the message for twenty-four hours before responding.
Rule 6: When you fired the opening shot, intended or unintended, hold it for twenty-four hours before responding.
Rule 7: When you send an unfortunate electronic message, do make all efforts to repair matters. Call or send an apology and/or explanation. Do what you can to set matters right.
Rule 8: DO NOT share intimate personal information by voice mail, e-mail, or on the Internet.
Bibliography:
Elgin, Suzette. "The Gentle Art of Self-Defense at Work." New York. Prentice Hall Press. 2000.
Rule 1: Force yourself to "think" before we speak or write.
Rule 2: Write down you message and read them carefully before you actually write them.
Rule 3: Print out your Internet messages and read them before you send them or save them.
Rule 4: Do something else for a few minutes and then go back and read them before sending.
Rule 5: When you feel like you have been attacked, hold the message for twenty-four hours before responding.
Rule 6: When you fired the opening shot, intended or unintended, hold it for twenty-four hours before responding.
Rule 7: When you send an unfortunate electronic message, do make all efforts to repair matters. Call or send an apology and/or explanation. Do what you can to set matters right.
Rule 8: DO NOT share intimate personal information by voice mail, e-mail, or on the Internet.
Bibliography:
Elgin, Suzette. "The Gentle Art of Self-Defense at Work." New York. Prentice Hall Press. 2000.
Written Language and E-Language
Remember, the written word does not convey the all important intonation or melodic pattern of the spoken word. It does not have any body language either. There is no way in hell you can possibly fully understand what is the meaning behind the written language of a post, etc.
I quote, "It is never sage to assume that you have been verbally attacked on the basis of written language alone!" - The Gentle Art of Verbal Self-Defense at Work, chapter 6 "Malpractice of the Mouth," by Suzette Haden Elgin, Ph.D.
If you find that some written language/word/statement you receive in an email, letter or post either on a blog or social system has caused you to become angry then "stop it" and remove the "personalization" of it. It is you and not the composer. If you do get one then ask questions if you are unable to "hear the sequence from the speakers (author of original post/writing) own lips. Sometimes a back-n-forth of generic non-aggressive questions will get the author thinking and maybe the true meaning will arise in the thread. Note: If after two or three threads it does not clear up then drop it, remove any personalizations, and assume that until you can "see and hear" the person's intent and context that you just agree to disagree.
Sometimes you can get more by a phone call but that is lacking as well. It is so darn complex.
Final quote, "Unless you can find a way to hear the sequence from the alleged attacker's lips, or find additional evidence that the language was an attack, assume that it was a neutral utterance.? - The Gentle Art of Verbal Self-Defense at Work, chapter 6 "Malpractice of the Mouth," by Suzette Haden Elgin, Ph.D.
"Language used on the Internet in e-mail, chat rooms, listserve messages, blogs, social networks, and the like. The same cautions hold for electronic language as for both spoken and written language, but they hold more strongly. This one applies to training yourself to "stay away from the send button" until you have written, reviewed, analyzed, re-written, and then with a count to ten and many deep rythmic breathes then and only then "send." When you write a message on the Internet, regardless of its neutrality or inappropriateness or plain abusive nature, it is gone - instantly and irrevocably. You can not get it back or revise it.
p.s. Now I am finally beginning to understand why Rory Miller gave this particular book/author such mention in his bibliography - it is an important key to SD, etc.
Get Your Own Philosophy ...
Get your own philosophy! I don't mean you ignore the philosophies of others especially those within the ancient classics of Asia. It would be important to take in philosophy from other sources for within those you may find tidbits that can make your personal philosophy more than you would have known existed.
When I post I am expressing many things from my viewpoint that rise up from within "me" and are a part of or a new addition to my philosophy of both life and karate-do-jutsu. Like the symbol of the great tai-chi, my philosophy is a never ending cycle between yin-yang to yang-yin influenced by my practice and studies of the martial-way-technique. It influences my life and my life influences it. This is good.
Don't assume an others philosophy. It may be cool but it is NOT your philosophy, it is thiers. Get your own philosophy. You can mix, match, add, subtract, divide, morph, meld - whatever but let all philosophies you study influence how you personally "choose" your philosophy.
We spend way to much time and energy trying to get others to buy into our philosophy when in reality it should be "we present ours so you can find your own" and that works. No one is in a vacuum, an island if you remember the quote. We are the center of the circle and we are the space outside of the circle. We are the circle and we must allow both inner and outer influences mix and form our personal philosophies.
We must assume the fundamental principles, the basic waza, the kata, the other various practices of the masters but we must NOT remain stagnant by dogmatically maintaining that practice but rather allow it to form a new and unique form by our philosophy and its influences on practice. It is necessary to remain faithful to the fundamentals of a system. It must be taught, initially, as it was meant to be taught traditionally yet it must rise up, grow, and blossom into a unique practice/philosophy of karate-do-jutsu.
The Ken-po Goku-i remains the same as we pass it down to our students. Yet, its meaning and teachings are open to the individual. Although it remains steadfast in its original form it has the ability to take the practitioner on a path that deviates from any other persons path. Why it is not defined adequately by Tatsuo Sensei or any other Isshinryu practitioner is because it was not meant to be rigid and inflexible. It was meant to present a key to open the doors to each unique person so they can "get their own philosophy."
My philosophy is mine. I hope it is and has provided thought provocation. Let it be a step toward your own philosophy.
Heart
The Japanese believe that "truth" lies "only" in the inner realm as symbolically located in the "Heart" or belly (Hara). The Japanese believe that what is important and what is true toward human interactions lies in silence which is a kind of virtue similar to "truthfulness."
The words, "haragei and Ishin Denshin" symbolize Japanese attitudes toward human interactions in this regard. To understand the "Do" of a martial system as it relates to the Japanese view you should look to the Zen practice associated with traditional arts and the spirit of do (the way or path) which is characterized in the silence of meditation or mokuso. Zen is understood only at a deep and intuitive level. It can't be understood by words but through the constant practice we hear taught in the dojo and this is the actual explanation of the "why." Constant practice is focused toward meditation, quietude, and the emptying of our minds. It is a teaching of truth through a Zen connection which helps explain "Chinmoku" or silence in Japanese communications.
As you may be able to determine by this post the importance of learning the customs, courtesies and beliefs of a system both historical, especially as to traditional martial practice, and current are necessary to fully and completely understand the "what and why" of Asian martial systems and practice. It becomes critical if one actually goes to a traditional and Koryu based Dojo where the Sensei may still practice diligently these traits of the Japanese so one will understand and comprehend.
It is interesting that the Japanese look between the lines, into the void or spaces, for determining communications while we Americans tend to look directly at the lines seeking there what is actually in the white spaces between the lines and words, etc. It is like the great symbol of the Tai Chi, duality as in one side of the Earth the Japanese do it one way while at the opposite side of the Earth we do exactly the opposite.
The "do" practices also emphasize quietude and a grave atmosphere in which a controlled attitude contained within silence leads practitioners to the development of skill and success. Could this be because the silence or space between promotes present moment awareness where one looks toward the inner self to find and improve while the practice of the physical with a silence allows present moment awareness to perceive and feel the variances of the body so it may find balance and connect to the mind and thus the spirit of the person?
Silence in the dojo may also come from the Japanese identification with groups where the role of silence is creation of harmony and the avoidance of conflict. I can see this because most of the conflict I have witnessed usually rises to the inadequate communication, words, that folks exchange in a heated fashion.
Bibliography:
Davies, Roger J. and Ikeno, Osamu. "The Japanese Mind: Understanding Contemporary Japanese Culture." Tuttle Publishing. Tokyo, Japan. 2002.
The words, "haragei and Ishin Denshin" symbolize Japanese attitudes toward human interactions in this regard. To understand the "Do" of a martial system as it relates to the Japanese view you should look to the Zen practice associated with traditional arts and the spirit of do (the way or path) which is characterized in the silence of meditation or mokuso. Zen is understood only at a deep and intuitive level. It can't be understood by words but through the constant practice we hear taught in the dojo and this is the actual explanation of the "why." Constant practice is focused toward meditation, quietude, and the emptying of our minds. It is a teaching of truth through a Zen connection which helps explain "Chinmoku" or silence in Japanese communications.
As you may be able to determine by this post the importance of learning the customs, courtesies and beliefs of a system both historical, especially as to traditional martial practice, and current are necessary to fully and completely understand the "what and why" of Asian martial systems and practice. It becomes critical if one actually goes to a traditional and Koryu based Dojo where the Sensei may still practice diligently these traits of the Japanese so one will understand and comprehend.
It is interesting that the Japanese look between the lines, into the void or spaces, for determining communications while we Americans tend to look directly at the lines seeking there what is actually in the white spaces between the lines and words, etc. It is like the great symbol of the Tai Chi, duality as in one side of the Earth the Japanese do it one way while at the opposite side of the Earth we do exactly the opposite.
The "do" practices also emphasize quietude and a grave atmosphere in which a controlled attitude contained within silence leads practitioners to the development of skill and success. Could this be because the silence or space between promotes present moment awareness where one looks toward the inner self to find and improve while the practice of the physical with a silence allows present moment awareness to perceive and feel the variances of the body so it may find balance and connect to the mind and thus the spirit of the person?
Silence in the dojo may also come from the Japanese identification with groups where the role of silence is creation of harmony and the avoidance of conflict. I can see this because most of the conflict I have witnessed usually rises to the inadequate communication, words, that folks exchange in a heated fashion.
Bibliography:
Davies, Roger J. and Ikeno, Osamu. "The Japanese Mind: Understanding Contemporary Japanese Culture." Tuttle Publishing. Tokyo, Japan. 2002.
Do-kyo: Taoism (Tao = "The Way")
道 Do-kyo, do-jo, do-toku, bushi-do, etc."The Do Spirit of Japan"
To explain how Aimai works take "The Way" as characterized by the kanji above. Depending on its usage and the persons intent as to voice inflections and body language not to forget locale, beliefs, and other traits you will get many expressions such as the one in the title as well as practice room, street or road, morals, entertainment, tea ceremony, and of course the way of the warrior.
I remember its use in a movie long ago. It was used to set the stage as to how a Japanese Oyabun understood that an American actually had an understanding of Japanese ways with emphasis on "giri." The above character was set in stone among other smaller stones, i.e. a stone garden with water and other plantings, etc. that were esthetically perfect. It was the first time I understood the ambiguity of their language.
To explain how Aimai works take "The Way" as characterized by the kanji above. Depending on its usage and the persons intent as to voice inflections and body language not to forget locale, beliefs, and other traits you will get many expressions such as the one in the title as well as practice room, street or road, morals, entertainment, tea ceremony, and of course the way of the warrior.
I remember its use in a movie long ago. It was used to set the stage as to how a Japanese Oyabun understood that an American actually had an understanding of Japanese ways with emphasis on "giri." The above character was set in stone among other smaller stones, i.e. a stone garden with water and other plantings, etc. that were esthetically perfect. It was the first time I understood the ambiguity of their language.
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