A human life consists of four seasons, spring, summer, autumn, and winter. Each has its own characteristic features that are neither positive or negative. The stages of human development. Spring: Birth - 20; Summer: 20 - 40 years; Autumn: 40 - 60 years; Winter: 60 and over.
Spring: Birth - 20: This is the most emotional stage of life for it is most difficult for children to achieve any control over the emotions encountered as they age. They fall prey to compulsive responses due to feelings and emotions all triggering a variety of chemical and psychological responses that they must either learn from or suffer from as they experience each. At this stage they lack "hara."
Summer: 20 - 40 years: When we reach the summer of life we start to put all the experiences of the spring stage together into a more cohesive situation and our overall "ethics, morals, culture and beliefs" gain momentum. We learn more emotional control which is our first step into a master of haragei. We begin to learn about patience and discipline, our self-discipline.
Autumn: 40 - 60 years: Our adult life. Parenthood and hara developed stage. This is the stage where we hold ourselves accountable for self and offspring. We must be accountable for what our "hara" leads us toward. We finally understand that changing the mind is possible; but hara must be preserved, private and firm. For humans, males in particular, hara is his bond. This stage requires us to stand on our principles whereby we must remain more present, allow interval/space to communicate with words and most importantly actions and we take more responsibility for our actions, deeds, words and haragei.
The meta-physical hara develops during these three stages. We don't fully comprehend the significance of hara and haragei until this stage of life. We learn that the spiritual and physical are not separate but rather a closely linked singular form of haragei within the realm of hara. Hare being the seat of body and soul.
Physical development of hara support and promotes greater development of the spiritual aspect of hara and vice-versa. At this third stage, autumn season of human life, is where one either achieves a level of proficiency in hara/haragei leading to a Winter stage of human life that can achieve "mastery" or not, neither positive or negative is the trait of this development.
It is or should be known by this time that breathing is haragei and Zazen meditative practice is breathing leading to greater haragei. Correct breathing leads to correct mindfulness, i.e. right thinking, and that leads the body, hara, to lead the metaphysical of hara and that promotes mastery of haragei.
This is rudimentary thinking to atomistically achieve an understanding of hara and haragei that is human life as explained by the metaphor of the four seasons. To achieve understanding of haragei one must take the atomistic and develop a holistic through this understanding that one is the other, the physical and spiritual, and that with out balance in both the one is not attainable.
The importance of allowing the gradual practice of life to achieve the levels or stages in nature's intended way, path or "michi," is the only way to achieve mastery of haragei. This lesson teaches the practitioner of karate-jutsu-do that circumventing the natural way of practice and training may achieve temporary satisfaction but to achieve satori, enlightenment, and proper learning, understanding and proficiency it takes time - and practice - not skipping the critical necessities to reach a Winter stage of life with peace, tranquility and enlightenment.
p.s. following this cultural belief I am in my late "autumn" of life :-) and I am on the cusp of entering "winter."
All Bottles are Truly Good
Chinese Superstitions
I found these in the book by Mr. DeMente and thought it very interesting:
Most even numbers are looked upon as lucky. The number "8" and any combination of "8's" is the most lucky as the word in Chinese for eight means "fortune." The number "4" is not lucky at all because the word used for that number means "death."
The two odd numbers, "5" and "9" are also favored numbers to the Chinese. Five represents:
Five elements, i.e. metal, wood, water, fire, and earth.
Five tastes, i.e. sweet, salty, bitter, sour, and pungent.
Five basic colors, i.e. red, green, yellow, black, and white.
The ideal family, i.e. three boys and two girls.
You see "9" in the magic square that most of us will recognize in the game "Sudoku."
Bibliography:
DeMente, Boye LaFayette. "The Chinese Mind: Understanding Traditional Chinese Beliefs and Their Influence on Contemporary Culture." Tuttle Publishing. Rutland, Vermont. 2009.
p.s. also the five groups of basic techniques of kung fu based on the movements of: cranes, dragons, leaopards, snakes, and tigers.
Most even numbers are looked upon as lucky. The number "8" and any combination of "8's" is the most lucky as the word in Chinese for eight means "fortune." The number "4" is not lucky at all because the word used for that number means "death."
The two odd numbers, "5" and "9" are also favored numbers to the Chinese. Five represents:
Five elements, i.e. metal, wood, water, fire, and earth.
Five tastes, i.e. sweet, salty, bitter, sour, and pungent.
Five basic colors, i.e. red, green, yellow, black, and white.
The ideal family, i.e. three boys and two girls.
You see "9" in the magic square that most of us will recognize in the game "Sudoku."
Bibliography:
DeMente, Boye LaFayette. "The Chinese Mind: Understanding Traditional Chinese Beliefs and Their Influence on Contemporary Culture." Tuttle Publishing. Rutland, Vermont. 2009.
p.s. also the five groups of basic techniques of kung fu based on the movements of: cranes, dragons, leaopards, snakes, and tigers.
Learn the Culture
Often spoken when Isshinryu practitioners refer to some of the thoughts and quotes attributed to Shimabuku Tatsuo-san. Shimabuku Sensei, Senior and not his son, often mentioned the importance in learning the culture and beliefs of Okinawa. In that light Westerners immediately and mistakenly thought that the arts and crafts along with holiday celebrations, etc. were and are learning the culture of Okinawa and Okinawans.
In reality the arts and crafts "reflect" culture but do not create it and do not transmit it. It is said that you can view, collect and study the arts and crafts, etc. of a culture, i.e. similar to participating in those celebrations as well as practice the art of karate, etc., all your life and you will NOT become FULLY conversant with the cultures that crated them. It just ain't possible.
You can get a fundamental understanding of said culture but in order to actually know the culture you have to have been born to it and lived it as a part of your life. Even then, depending on the peoples whose culture you seek, it may only get you part way there for to be a part of that culture you must be that people, not just a visitor or guest.
It is still a good idea to try and learn as much as you can to be able to at least fundamentally understand a culture if you practice one of that culture's arts, i.e. karate-jutsu-do. It does mean you have to go beyond simply observing and even participating in the arts and crafts of that culture, the celebrations of that culture and the systems of belief for that culture. In my limited and fundamental understandings of the cultures that drive my practice and training I would say that not taking the effort to at least gain a fundamental state of understanding is like trying to create fire by clapping your hands and stomping your feet, it ain't going to create the fire - period.
My efforts at the Autumn stage of life is to gain an understanding by the study of the cultures that led to karate-jutsu-do which is Okinawa, Japan and then China. They are all interconnected and influential to that end. In addition when the time comes I would also add in the culture of India.
What could be a greater path toward understanding a culture is one posed by the author Mr. Boye Lafayette DeMente through the cultural code word approach. I can say that his books on both Japanese and Chinese cultural code words I have discovered a greater understanding of the many aspects underlying the art of karate-jutsu-do, which includes all Asian Martial Arts as well, and that of the cultures that drive the arts and crafts of Okinawa, Japan and China.
DeMente Sensei states in his book, "Language are, in fact, the repository as well as the transmitter of cultures. Languages contain the essence, the tone, the flavor, and the spirit of cultures, and serve as doorways to understanding them." Part I, page 23 of "The Chinese Mind." by Boye Lafayette DeMente.
As I study this and his cultural code word writings I also find that the characters of the language, i.e. kanji/kana of Japan as derived from the Chinese writing characters is a support or foundation of this same thought. In China there are many dialects and the one binding force that allows all of them to communicate effectively is the Chinese characters which transcend those dialects that are translated in spoken word by varying tones, etc. This is a common dominator in the Japanese language tone and quality whereby clarity is achieved by the kanji/kana.
In closing, I am absolutely amazed at the similarities between Japan and China as to language and the ideographs used in writing. As I read the cultural code words, etc. of both I was struck repeatedly with the similarities of the two cultures. Shimabuku Tatsuo-san's treatise to learn about the culture and beliefs takes new meaning for me as I continue to study.
Bibliography:
DeMente, Boye LaFayette. "The Chinese Mind: Understanding Traditional Chinese Beliefs and Their Influence on Contemporary Culture." Tuttle Publishing. Rutland, Vermont. 2009.
DeMente, Boye LaFayette. "The Chinese Have a Word for It: The Complete Guide to Chinese Thought and Culture." McGraw Hill Publishing. New York. 1996.
In reality the arts and crafts "reflect" culture but do not create it and do not transmit it. It is said that you can view, collect and study the arts and crafts, etc. of a culture, i.e. similar to participating in those celebrations as well as practice the art of karate, etc., all your life and you will NOT become FULLY conversant with the cultures that crated them. It just ain't possible.
You can get a fundamental understanding of said culture but in order to actually know the culture you have to have been born to it and lived it as a part of your life. Even then, depending on the peoples whose culture you seek, it may only get you part way there for to be a part of that culture you must be that people, not just a visitor or guest.
It is still a good idea to try and learn as much as you can to be able to at least fundamentally understand a culture if you practice one of that culture's arts, i.e. karate-jutsu-do. It does mean you have to go beyond simply observing and even participating in the arts and crafts of that culture, the celebrations of that culture and the systems of belief for that culture. In my limited and fundamental understandings of the cultures that drive my practice and training I would say that not taking the effort to at least gain a fundamental state of understanding is like trying to create fire by clapping your hands and stomping your feet, it ain't going to create the fire - period.
My efforts at the Autumn stage of life is to gain an understanding by the study of the cultures that led to karate-jutsu-do which is Okinawa, Japan and then China. They are all interconnected and influential to that end. In addition when the time comes I would also add in the culture of India.
What could be a greater path toward understanding a culture is one posed by the author Mr. Boye Lafayette DeMente through the cultural code word approach. I can say that his books on both Japanese and Chinese cultural code words I have discovered a greater understanding of the many aspects underlying the art of karate-jutsu-do, which includes all Asian Martial Arts as well, and that of the cultures that drive the arts and crafts of Okinawa, Japan and China.
DeMente Sensei states in his book, "Language are, in fact, the repository as well as the transmitter of cultures. Languages contain the essence, the tone, the flavor, and the spirit of cultures, and serve as doorways to understanding them." Part I, page 23 of "The Chinese Mind." by Boye Lafayette DeMente.
As I study this and his cultural code word writings I also find that the characters of the language, i.e. kanji/kana of Japan as derived from the Chinese writing characters is a support or foundation of this same thought. In China there are many dialects and the one binding force that allows all of them to communicate effectively is the Chinese characters which transcend those dialects that are translated in spoken word by varying tones, etc. This is a common dominator in the Japanese language tone and quality whereby clarity is achieved by the kanji/kana.
In closing, I am absolutely amazed at the similarities between Japan and China as to language and the ideographs used in writing. As I read the cultural code words, etc. of both I was struck repeatedly with the similarities of the two cultures. Shimabuku Tatsuo-san's treatise to learn about the culture and beliefs takes new meaning for me as I continue to study.
Bibliography:
DeMente, Boye LaFayette. "The Chinese Mind: Understanding Traditional Chinese Beliefs and Their Influence on Contemporary Culture." Tuttle Publishing. Rutland, Vermont. 2009.
DeMente, Boye LaFayette. "The Chinese Have a Word for It: The Complete Guide to Chinese Thought and Culture." McGraw Hill Publishing. New York. 1996.
Yin-n-Yang : More ...
It is more than merely opposites such as hot-n-cold or hard-n-soft. It is a principle explained as the behavior of all organic and inorganic things that make up and are the "universe." It includes the "invisible energy" that is a part and parcel of everything in said universe down to what is discussed as a new science today, quantum physics. It incorporates creation, interaction and death of all things in an unending cycle or circular principle of all that is said to be "tao."
The basic elements of the cultures for Japan, China and Korea are very precise manifestations of the yin-n-yang principle. To see those cultures we see the principle as applied to male and females, seniors and juniors, and to all relationships and activities to include the food they eat and the actual order in which it is consumed.
This relationship is not "fixed." It remains active, it waxes and wanes much like the moon waxes and wanes as it circles the Earth as both circle the Sun. All cultures, with emphasis on Asian cultures here, where the culture tries to keep all yin-n-yang relationships in balance or harmony.
That balance is not what most think. It is not an equality in a relations where one might say it is the middle between and extreme hardness and an extreme softness but rather a balance that is acceptable to the parties involved - whether they are a balance liked or disliked by either and whether they are balanced do advantages or disadvantages by either - merely an acceptable state for both involved.
The human equation to yin-n-yang as to Chinese thought is human relations are situational. Absolute equality exists only in relative terms and only for the present moment - short period of time.
Bibliography:
DeMente, Boye LaFayette. "The Chinese Mind: Understanding Traditional Chinese Beliefs and Their Influence on Contemporary Culture." Tuttle Publishing. Rutland, Vermont. 2009.
DeMente, Boye LaFayette. "The Chinese Have a Word for It: The Complete Guide to Chinese Thought and Culture." McGraw Hill Publishing. New York. 1996.
The basic elements of the cultures for Japan, China and Korea are very precise manifestations of the yin-n-yang principle. To see those cultures we see the principle as applied to male and females, seniors and juniors, and to all relationships and activities to include the food they eat and the actual order in which it is consumed.
This relationship is not "fixed." It remains active, it waxes and wanes much like the moon waxes and wanes as it circles the Earth as both circle the Sun. All cultures, with emphasis on Asian cultures here, where the culture tries to keep all yin-n-yang relationships in balance or harmony.
That balance is not what most think. It is not an equality in a relations where one might say it is the middle between and extreme hardness and an extreme softness but rather a balance that is acceptable to the parties involved - whether they are a balance liked or disliked by either and whether they are balanced do advantages or disadvantages by either - merely an acceptable state for both involved.
The human equation to yin-n-yang as to Chinese thought is human relations are situational. Absolute equality exists only in relative terms and only for the present moment - short period of time.
Bibliography:
DeMente, Boye LaFayette. "The Chinese Mind: Understanding Traditional Chinese Beliefs and Their Influence on Contemporary Culture." Tuttle Publishing. Rutland, Vermont. 2009.
DeMente, Boye LaFayette. "The Chinese Have a Word for It: The Complete Guide to Chinese Thought and Culture." McGraw Hill Publishing. New York. 1996.
Learn the Culture
Often spoken when Isshinryu practitioners refer to some of the thoughts and quotes attributed to Shimabuku Tatsuo-san. Shimabuku Sensei, Senior and not his son, often mentioned the importance in learning the culture and beliefs of Okinawa. In that light Westerners immediately and mistakenly thought that the arts and crafts along with holiday celebrations, etc. were and are learning the culture of Okinawa and Okinawans.
In reality the arts and crafts "reflect" culture but do not create it and do not transmit it. It is said that you can view, collect and study the arts and crafts, etc. of a culture, i.e. similar to participating in those celebrations as well as practice the art of karate, etc., all your life and you will NOT become FULLY conversant with the cultures that crated them. It just ain't possible.
You can get a fundamental understanding of said culture but in order to actually know the culture you have to have been born to it and lived it as a part of your life. Even then, depending on the peoples whose culture you seek, it may only get you part way there for to be a part of that culture you must be that people, not just a visitor or guest.
It is still a good idea to try and learn as much as you can to be able to at least fundamentally understand a culture if you practice one of that culture's arts, i.e. karate-jutsu-do. It does mean you have to go beyond simply observing and even participating in the arts and crafts of that culture, the celebrations of that culture and the systems of belief for that culture. In my limited and fundamental understandings of the cultures that drive my practice and training I would say that not taking the effort to at least gain a fundamental state of understanding is like trying to create fire by clapping your hands and stomping your feet, it ain't going to create the fire - period.
My efforts at the Autumn stage of life is to gain an understanding by the study of the cultures that led to karate-jutsu-do which is Okinawa, Japan and then China. They are all interconnected and influential to that end. In addition when the time comes I would also add in the culture of India.
What could be a greater path toward understanding a culture is one posed by the author Mr. Boye Lafayette DeMente through the cultural code word approach. I can say that his books on both Japanese and Chinese cultural code words I have discovered a greater understanding of the many aspects underlying the art of karate-jutsu-do, which includes all Asian Martial Arts as well, and that of the cultures that drive the arts and crafts of Okinawa, Japan and China.
DeMente Sensei states in his book, "Language are, in fact, the repository as well as the transmitter of cultures. Languages contain the essence, the tone, the flavor, and the spirit of cultures, and serve as doorways to understanding them." Part I, page 23 of "The Chinese Mind." by Boye Lafayette DeMente.
As I study this and his cultural code word writings I also find that the characters of the language, i.e. kanji/kana of Japan as derived from the Chinese writing characters is a support or foundation of this same thought. In China there are many dialects and the one binding force that allows all of them to communicate effectively is the Chinese characters which transcend those dialects that are translated in spoken word by varying tones, etc. This is a common dominator in the Japanese language tone and quality whereby clarity is achieved by the kanji/kana.
In closing, I am absolutely amazed at the similarities between Japan and China as to language and the ideographs used in writing. As I read the cultural code words, etc. of both I was struck repeatedly with the similarities of the two cultures. Shimabuku Tatsuo-san's treatise to learn about the culture and beliefs takes new meaning for me as I continue to study.
In reality the arts and crafts "reflect" culture but do not create it and do not transmit it. It is said that you can view, collect and study the arts and crafts, etc. of a culture, i.e. similar to participating in those celebrations as well as practice the art of karate, etc., all your life and you will NOT become FULLY conversant with the cultures that crated them. It just ain't possible.
You can get a fundamental understanding of said culture but in order to actually know the culture you have to have been born to it and lived it as a part of your life. Even then, depending on the peoples whose culture you seek, it may only get you part way there for to be a part of that culture you must be that people, not just a visitor or guest.
It is still a good idea to try and learn as much as you can to be able to at least fundamentally understand a culture if you practice one of that culture's arts, i.e. karate-jutsu-do. It does mean you have to go beyond simply observing and even participating in the arts and crafts of that culture, the celebrations of that culture and the systems of belief for that culture. In my limited and fundamental understandings of the cultures that drive my practice and training I would say that not taking the effort to at least gain a fundamental state of understanding is like trying to create fire by clapping your hands and stomping your feet, it ain't going to create the fire - period.
My efforts at the Autumn stage of life is to gain an understanding by the study of the cultures that led to karate-jutsu-do which is Okinawa, Japan and then China. They are all interconnected and influential to that end. In addition when the time comes I would also add in the culture of India.
What could be a greater path toward understanding a culture is one posed by the author Mr. Boye Lafayette DeMente through the cultural code word approach. I can say that his books on both Japanese and Chinese cultural code words I have discovered a greater understanding of the many aspects underlying the art of karate-jutsu-do, which includes all Asian Martial Arts as well, and that of the cultures that drive the arts and crafts of Okinawa, Japan and China.
DeMente Sensei states in his book, "Language are, in fact, the repository as well as the transmitter of cultures. Languages contain the essence, the tone, the flavor, and the spirit of cultures, and serve as doorways to understanding them." Part I, page 23 of "The Chinese Mind." by Boye Lafayette DeMente.
As I study this and his cultural code word writings I also find that the characters of the language, i.e. kanji/kana of Japan as derived from the Chinese writing characters is a support or foundation of this same thought. In China there are many dialects and the one binding force that allows all of them to communicate effectively is the Chinese characters which transcend those dialects that are translated in spoken word by varying tones, etc. This is a common dominator in the Japanese language tone and quality whereby clarity is achieved by the kanji/kana.
In closing, I am absolutely amazed at the similarities between Japan and China as to language and the ideographs used in writing. As I read the cultural code words, etc. of both I was struck repeatedly with the similarities of the two cultures. Shimabuku Tatsuo-san's treatise to learn about the culture and beliefs takes new meaning for me as I continue to study.
Circular Reasoning
In the Japanese culture there is the front and the rear. They are not one or the other but complementing one another in a circular fashion. They rotate in and out so they tend to be understood as supporting to one another. The front is something like the "face" you see while the other is that which resides behind that public face.
When Westerners hear a statement that begins like, "Yes, but ...... ," the immediate cultural sense is everything the precedes the word "but" is to be discarded for the truth and meaning are about to be forthcoming after the word, "but."
In circular meaning, sense, the word but is kind of saying that the word yes is significant "and" the rest that follows the "but" is also significant thereby complementing the "yes" word with more meaning which is either stated outright or in most cases "assumed" to be perceived through a more metaphysical manner, i.e. body language, etc. that is culturally insinuated. This is how we might start to understand "haragei." This is what it takes to perform haragei, the rear of the rear should be the front as it comes full circle, circular thinking, feeling and understanding - fundamentally speaking.
Blood circulating (circular) is similar to the sun and moon. Did you consider the circular nature of the sun and moon. The sun is the center, much like Sensei is the center of the dojo while the moon circles the Earth where humans live while the Earth circles the sun but the moon is also "playing the sun." This is evident simply as the sun's light, like the light of knowledge within the Sensei, shines on the surface of the moon reflecting knowledge on all on earth, the dojo. Circular, supporting one another and not working against one another.
The dojo, Earth, holds the light of the Sun, the Sensei, and reflects the knowledge of the system back unto the karate-ka, the moon. Simplistic but enough to convey the idea of circular logic, reasoning and thought.
The moon takes on other significance in Japanese culture as another aspect to nature. The Japanese have a predilection for softness and suggestiveness as symbolized by the moon, the moon partially obscured by clouds is most appealing as the light is gentle and subtle, leaving objects in a dim obscured appearance, i.e. seen through a dim obscurity.
The sun being the source of light leaves nothing to obscurity, all is clarity but the moon leaves a gentle and subtle appearance that is more aesthetically pleasing and fits nicely into the culture that is also "haragei." The Japanese are not obvious as are Westerners but rather somewhat obscure in their lives thus giving the impression to Westerners that of Inscrutability.
You could say that the moon symbolizes the obscurity of life situations. There is never a right or wrong, good or bad or a yes or no but simply "differences" that expose the obscurity of life itself which is of a human condition. As the moment changes so does the situation which is tantamount to the earth partially obscuring the light of the sun creating changes as each continues on its circular path. The moon exposes the possible space or interval that resides between the Sun and Earth as it travels the same path as the heart and the blood, that which is the energy we call "ki."
Bibliography:
Matsumoto, Michihiro. "The Unspoken Way, Haragei: Silence in Japanese Business and Society." Kodansha. New York. 1988.
When Westerners hear a statement that begins like, "Yes, but ...... ," the immediate cultural sense is everything the precedes the word "but" is to be discarded for the truth and meaning are about to be forthcoming after the word, "but."
In circular meaning, sense, the word but is kind of saying that the word yes is significant "and" the rest that follows the "but" is also significant thereby complementing the "yes" word with more meaning which is either stated outright or in most cases "assumed" to be perceived through a more metaphysical manner, i.e. body language, etc. that is culturally insinuated. This is how we might start to understand "haragei." This is what it takes to perform haragei, the rear of the rear should be the front as it comes full circle, circular thinking, feeling and understanding - fundamentally speaking.
Blood circulating (circular) is similar to the sun and moon. Did you consider the circular nature of the sun and moon. The sun is the center, much like Sensei is the center of the dojo while the moon circles the Earth where humans live while the Earth circles the sun but the moon is also "playing the sun." This is evident simply as the sun's light, like the light of knowledge within the Sensei, shines on the surface of the moon reflecting knowledge on all on earth, the dojo. Circular, supporting one another and not working against one another.
The dojo, Earth, holds the light of the Sun, the Sensei, and reflects the knowledge of the system back unto the karate-ka, the moon. Simplistic but enough to convey the idea of circular logic, reasoning and thought.
The moon takes on other significance in Japanese culture as another aspect to nature. The Japanese have a predilection for softness and suggestiveness as symbolized by the moon, the moon partially obscured by clouds is most appealing as the light is gentle and subtle, leaving objects in a dim obscured appearance, i.e. seen through a dim obscurity.
The sun being the source of light leaves nothing to obscurity, all is clarity but the moon leaves a gentle and subtle appearance that is more aesthetically pleasing and fits nicely into the culture that is also "haragei." The Japanese are not obvious as are Westerners but rather somewhat obscure in their lives thus giving the impression to Westerners that of Inscrutability.
You could say that the moon symbolizes the obscurity of life situations. There is never a right or wrong, good or bad or a yes or no but simply "differences" that expose the obscurity of life itself which is of a human condition. As the moment changes so does the situation which is tantamount to the earth partially obscuring the light of the sun creating changes as each continues on its circular path. The moon exposes the possible space or interval that resides between the Sun and Earth as it travels the same path as the heart and the blood, that which is the energy we call "ki."
Bibliography:
Matsumoto, Michihiro. "The Unspoken Way, Haragei: Silence in Japanese Business and Society." Kodansha. New York. 1988.
Circular Symbolism/Culture
Yin-n-Yang, the symbol is surrounded by a circle. The circle has a few symbolic meanings but one I found to be most connected to jutsu-do is its symbolic representation of a circular path, hara of haragei is of a circular quality. Westerners look at the yin-n-yang in a linear fashion as if a line were drawn from the extreme negative to the extreme positive.
The circle of the symbol, yin-n-yang, represents a circular quality and if you observe it closely all of the symbol is circular in nature where the extreme yin to extreme yang resides on or within that circle which is in constant movement, changing all the time, and results in the movement of the extremes out of that place to various levels of both poles until they reach a balance point and then shift into their opposites. This is the symbolic meaning of the tadpoles and the seeds represented in the center of those tadpoles rotating and changing with each moment, always in movement, always.
Western thought and thinking tries hard to control and classify our practice and training in a linear fashion, a left brain activity while the Japanese and other Asian cultures tend to practice and train in a circular quality, superior. Think of the fundamentals of aikido. [correction or more accurately it involves complex linear motion that may seem circular, but you get my point I hope]
Observe kumite in karate here in the Western hemisphere, it tends to be on a straight line forward and backward. You will observe on occasion one actually moving off that line in a circular move which in a lot of cases, if that person's line is longer, results in not losing for that person. Linear mental activity tends to lock humans in a linear mode that hinders finding a balance that is of nature, circular.
The sun and moon in the gokui inference to the circulation of the blood which is a hint to the bodies energy all travel in a circular fashion. This is an important distinction of that part of the gokui as to the lesson, the teachings of Shimabuku Tatsuo-san as taught by the ancient classics. This is an important distinction and has been a cultural belief that has lasted for thousands of years.
Take a look at the "magic tea room" post on my gokui blog. The graphic I use if you look closely to the center point where the "5" resides is actually the center of the tatami mats that surround it forming a circular quality that is symbolic of yin-n-yang.
Our whole existence as human beings is circular, i.e. birth, growth, aging and death, whereby life itself is circular taking life into and out of existence, that existence we perceive in human form that has a body, mind and spirit connection to nature, the Universe. We are all the same as Heaven and Earth as representative of said Universe.
If we stop "fighting" nature and allow ourselves to enter into the circular path we will find that many aspects that allude our training and learning will suddenly open up to us and help us achieve - enlightenment (which contains proficiency, etc.)
p.s. a thought for those accepting to the circular quality might also be that the yin-n-yang symbol moves only in one direction. This is a symbol and not restricted to the picture but rather should be thought of more like a "sphere" that rotates much like a gyroscope, in all directions and in all dimensions. The rotations go one direction, another in reverse but also in varying floating more chaos like unpredictable directions which is just like life - unpredictable.
The circle of the symbol, yin-n-yang, represents a circular quality and if you observe it closely all of the symbol is circular in nature where the extreme yin to extreme yang resides on or within that circle which is in constant movement, changing all the time, and results in the movement of the extremes out of that place to various levels of both poles until they reach a balance point and then shift into their opposites. This is the symbolic meaning of the tadpoles and the seeds represented in the center of those tadpoles rotating and changing with each moment, always in movement, always.
Western thought and thinking tries hard to control and classify our practice and training in a linear fashion, a left brain activity while the Japanese and other Asian cultures tend to practice and train in a circular quality, superior. Think of the fundamentals of aikido. [correction or more accurately it involves complex linear motion that may seem circular, but you get my point I hope]
Observe kumite in karate here in the Western hemisphere, it tends to be on a straight line forward and backward. You will observe on occasion one actually moving off that line in a circular move which in a lot of cases, if that person's line is longer, results in not losing for that person. Linear mental activity tends to lock humans in a linear mode that hinders finding a balance that is of nature, circular.
The sun and moon in the gokui inference to the circulation of the blood which is a hint to the bodies energy all travel in a circular fashion. This is an important distinction of that part of the gokui as to the lesson, the teachings of Shimabuku Tatsuo-san as taught by the ancient classics. This is an important distinction and has been a cultural belief that has lasted for thousands of years.
Take a look at the "magic tea room" post on my gokui blog. The graphic I use if you look closely to the center point where the "5" resides is actually the center of the tatami mats that surround it forming a circular quality that is symbolic of yin-n-yang.
Our whole existence as human beings is circular, i.e. birth, growth, aging and death, whereby life itself is circular taking life into and out of existence, that existence we perceive in human form that has a body, mind and spirit connection to nature, the Universe. We are all the same as Heaven and Earth as representative of said Universe.
If we stop "fighting" nature and allow ourselves to enter into the circular path we will find that many aspects that allude our training and learning will suddenly open up to us and help us achieve - enlightenment (which contains proficiency, etc.)
p.s. a thought for those accepting to the circular quality might also be that the yin-n-yang symbol moves only in one direction. This is a symbol and not restricted to the picture but rather should be thought of more like a "sphere" that rotates much like a gyroscope, in all directions and in all dimensions. The rotations go one direction, another in reverse but also in varying floating more chaos like unpredictable directions which is just like life - unpredictable.
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The Magic Tea Room
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Take away the lines I added and you have a 4.5 tatami size tea room. This is just another means to show how things connect even when they appear on the surface to be far and away from such symbolistic connective significance. This is just a continuance of my belief that the study of such things will provide "more" to the practice of these Asian art forms that have inspired Westerners for the last fifty plus years.
Mind-Body Communications
When one side is considered exclusive in regard to the other that imbalance results in a mind-body flow interruption that has both mental and physical repercussions to include a spiritual disruption that can and does lead to inhumanity. The mental and physical repercussions are both internal and by affect cause external actions or interactions not conducive to health and wellbeing of any and all parties exposed to or interacting in the event.
The greatest benefit of practice of martial karate is to foster, build and experience a balanced mind-body development that requires constant attention, constant improvement and constant self-reflection toward the overall goals of mind-body.
To See is to Seek
" ... and both the eyes must see all sides as the ... " of the "karate koan songoku watashi," or "ken-po goku-i." We see, we have seen, we see that which cannot be seen and we seek to see. Side be physical and metaphysical, the third eye as developed through hansei, self-reflection, another aspect taught through the gokui in the martial karate art of Isshinryu.
See the value of form and style. Seek what naturally comes for the circumstances dictated in any event. Seek the circular path so as to not get bogged down by the form and style. See the mastery of it by seeking the mastery of your weapons and tactics, forget the form and do what is natural in response to the current moment, the scenario and the resulting actions.
See that it is best to seek the non-confrontational of the form of confrontation or interaction. Seek the rules, forget the rules and see the infinite flexibility that is like water.
See the many things, atomistic. Seek the holistic that takes into it the many things, including those inspired by the void within the mind for the moment. What cannot be seen can be the seeker in the way.
The flower is not seen when a seedling. It appears as it breaks beyond the form of the earth allowing it to flower and seek its connection to nature. See and seek and allow the eyes to see all the sides - of life.
See the value of form and style. Seek what naturally comes for the circumstances dictated in any event. Seek the circular path so as to not get bogged down by the form and style. See the mastery of it by seeking the mastery of your weapons and tactics, forget the form and do what is natural in response to the current moment, the scenario and the resulting actions.
See that it is best to seek the non-confrontational of the form of confrontation or interaction. Seek the rules, forget the rules and see the infinite flexibility that is like water.
See the many things, atomistic. Seek the holistic that takes into it the many things, including those inspired by the void within the mind for the moment. What cannot be seen can be the seeker in the way.
The flower is not seen when a seedling. It appears as it breaks beyond the form of the earth allowing it to flower and seek its connection to nature. See and seek and allow the eyes to see all the sides - of life.
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