The Ken-po Goku-i Translations

I have posted on this before. I thought it prudent to cover this once again because it is important, from my perspective, that one understand the fluidity of any translation especially coming from an language most difficult to understand even for those born to it. 

The gokui has been written and spoken of as an important aspect of martial arts, karate, from Okinawa and its origins are born from Chinese influences. The Chinese thoughts and writings are even more difficult so this will give a tiny bit of perspective as to the difficulties but alas the real point is how each individual will interpret the gokui as it applies to them. 

This is similar to the karate koan or gokui I use in my philosophies of karate-do. It is that something one must contemplate and study as they progress. This part is important as well because how we perceive, believe and live changes from moment to moment. What you get from the gokui in those beginning years will be different from what you get in the middle years and then again different as you enter the winter years. It is just how it is. Take a look at the characters provided for the Isshinryu gokui as passed down from Tatsuo-san depending on who presented them to you. 

人心同天地 [人の心と同じ天地] person heart same heaven earth (person; heart; equal; heavens; earth)

血脈似日月 [血パルス似た日光の月] blood pulse similar sun moon (blood; pulse; becoming; sun; moon)

法剛柔呑吐 [方法ハードソフトドリンク串] method hard soft drink spit (principle; strength; weakness; drink; spit)

?進退離逢 [重量前進後退外れるが従事] weight advance retreat disengage engage

身[随?]時?變 [身体追従時間が変更に適応] body follow time adapt changes

手?空則入 [手の時間空規則は入る] hard time empty rule enter

目要視四面 [目は4面を見る必要があります] eye must see four side (insight; essence; see; four; face)

耳能?八方 [耳の能力は、8つの方向を聞く] ear ability hear eight direction

In the above I provided as many of the characters as I could find from the six or seven translations. It is important to remember that the characters/ideograms may not exist as they may have changed or are actually characters/ideograms either used exclusively for the Okinawan dialect or originate from Chinese characters/ideograms. 

Notice that I give the characters/ideograms I was to understand came from Tatsuo-san then in brackets I give a translation that actually comes from inputting the English words that follow the bracketed characters/ideograms. In parentheses I provide my translation work as to the characters/ideograms that start each line as given to me as I understand came from Tatsuo-san. There are noticeable differences. 

One should note that there were about three characters I was unable to find using all the English translations you will see above and none of them actually match up with what follows:

A Person's heart is the same as heaven and earth.

The blood circulating is similar to the moon and sun.

The manner of drinking or spitting is either hard or soft.

A person's unbalance is the same as a weight.

The body should be able to change direction at any time.

The time to strike is when the opportunity presents itself.

The eyes must see all sides.

The ears must listen in all directions.

Translated to ideograms/characters, etc. 

人の心は天と地と同じです。

循環血液は、月と太陽に似ています。

飲酒や唾の方法は、ハードまたはソフトのどちらかである。

人のアンバランスは、体重と同じです。

ボディはいつでも方向を変えることができるはずです。

機会がそれ自身を示すとき打つ時間です。

目はすべての側面を見なければならない。

耳はすべての方向に耳を傾ける必要があります。

It makes me wonder who translated the characters from Tatsuo-san into English. It may be that the person involved took liberties and that Tatsuo-san accepted them readily simply because he expected, as was his prerogative, all his students both Okinawan and American to continue their studies and learn more about the esoteric aspects per the gokui and other teachings. 

I actually put down over eighty pages in a iBook or eBook for the gokui. Even then as I went through it and edited it over and over again I either came up with new idea's or I came up with changes necessary to convey meaning to the reader as to how I perceive and interpret the gokui in my practice of Isshinryu. 

I am not doing this to dissuade or disparage other translations because those are also valid. This is why it seems difficult to the Westerner and Western mind. It is vastly different in the method of thinking that it takes considerable study and contemplation to come to any unique rendering. This may explain why there are so many versions from other systems/styles of karate, etc. 

In the end it is best to accept them all and consider what applies meaning to you and your practice without adhering to any one way so that your way can achieve its uniqueness along with fluidity through out your live as a karate-ka. 

Interesting stuff!

iBook on Philosophy of Ken-po Goku-i [拳法極意]

The number nine is significant in Chinese numerology. It made me wonder why there are only eight lines in the gokui (ken-po goku-i 拳法極意). As you are aware I added a ninth to cover another sense used dominantly in the empty hand art that is Ti or Te of Okinawa. I also have spent time considering the English translation provided in my system of Isshinryu. 

As I contemplate the gokui and the English translation along with the translation of the Japanese kanji that make up the gokui I wonder just how much as changed in translations when one sensei hands down the gokui to his student and that for each giving the translation makes a shift from what Tatsuo-san wanted at its first presentation to his students whether Okinawan or American. 

As I have stated in previous postings I feel it is a Zen like martial art koan for each person to contemplate and connect with their training, practice and application of the system of Toudi or karate. This is just another note or post to remind us that maybe the nature of this terse zen-like karate koan is to allow for change and discovery as we progress and mature as karate-ka regardless of age, level or dan-i grades. Maybe it is that which helps us humble ourselves to ourselves to maintain grounding in life and the practice and teaching of Isshinryu. 

It is not about us as a person. It is about interactions be they violent or simply societal in relations between one another. It is possible a means by which a karate-ka tempers their steely personalities or warrior-like personas. Maybe it is the teachers guide so that what passes from sensei to practitioner is tempered with humility and morality. 

Look at the eight English translations, the below graphic with English translations and then compare them with not just the physical or spiritual as indicated by the last six lines and the first two then let it settle and slowly cook in your subconscious. You may be surprised just how much you can achieve from contemplation and consideration of this terse writing of karate-zen-koan. It is one of the many that makes the journey interesting and enlightening. 

A person's heart is the same as Heaven and Earth while the blood circulating is similar to the Sun and Moon yet the manner of drinking and spitting is either soft or hard while a person's unbalance is the same as a weight and the body should be able to change direction at any time as the time to strike is when the opportunity presents itself and both the eyes must see all sides as the ears must listen in all directions while the mind must grasp all the tactual data not seen on all sides and not heard in any direction.

A Person's heart is the same as heaven and earth.

The blood circulating is similar to the moon and sun.

The manner of drinking or spitting is either hard or soft.

A person's unbalance is the same as a weight.

The body should be able to change direction at any time.

The time to strike is when the opportunity presents itself.

The eyes must see all sides.

The ears must listen in all directions.

Click for larger view. This graphic pulled from AJA Sensei's FB Wall.

In closing, my efforts and study resulted in my personal translation and meaning of the ken-po goku-i in an eBook or PDF that is available from other sources. A simple effort of a mere 84 pages. It remains as simple as possible much like the gokui's nine lines as redacted in my interpretations. 

Ken-po Goku-i: a person's unbalance is the same as a weight (Heaviness Principle)

When I see this piece of martial koan, a smaller segment of the entire koan called the ken-po goku-i or gokui, I think of many things of which one is the principle of heaviness. Heaviness is the transition a novice makes through the learning of principles from muscling it to utilizing weight in motion to achieve effectiveness in martial practice and application. 

We as martial artists work diligently to achieve application of motion of our body weight in a "sudden" application so we can manifest our weight faster than that of our adversary so they cannot compensate fast enough to claim any advantage over us in our efforts of defense. We maintain other principles such as posture to enhance the application of weight in motion. 

We must exercise our anatomy to maximize our weight as it is applied to techniques, another principle. Therefore I conclude that as to my theory on the gokui, it is a tool to teach us our philosophical principles toward other more physiokinetic principles to apply teachings in defense. Principles are a matter of effectiveness of how we learn and apply the principles of theory (as I do in my writings as they apply to my practice), physiokinetics, techniques and philosophy. 

Do/Michi [道]

The character/ideogram means "road; street; way; path; course; route; lane; the way (of proper conduct, etc.); one's way; morals; teachings (esp. Confucian or Buddhist); dogma; way; method; means." Also "Taoism."

This is the yin of martial arts. The yang is the physical combative aspects. Both together give you the one whole of all martial arts. You can see this division when you study the complete and fundamental principles of all martial systems, i.e. the principles of theory, physiokinetics, technique and philosophy. 

The ken-po goku-i also alludes symbolically and metaphorically to this division and within the overall division of yin-yang, each smaller part contributes its yin-yang to the whole for a complete practice of martial arts. This is the yin or way, path or method to the yang or jutsu, technique or application of the physical that is the combatives of fighting, combat and war. 

To leave any part out of the whole leaves the martial arts broken and lacing completeness or wholeheartedness. To be complete human kind must have both male and female - it is just nature. Nature involves two complementary but different halves to make things whole and this goes especially with martial arts. 

To have a practitioner of martial arts without the yin half leaves a brutal and often misguided application of techniques. It is leaving reality out for the sake of the fiction that is today's martial art community - mostly. 

To teach something that is not relevant to reality, i.e. self-defense or combatives, is to leave out the yang for the benefit of more yin. Humans abhor violence on the whole and will naturally avoid it. This tends toward acceptance of the more yin aspects leaving the yang to flounder on the shore out of the life sustaining water that is the whole of martial practices. 

Embrace the whole to achieve true martial arts. Leave the halves joined, moving and changing to be a martial art that is both art and practical for today's world still with violence as a part of the one whole that is mankind. 

When the Physical Trumps Other Principles

Many of the first karate instructors in the west started out with nothing more than the physical teachings of the system. What I mean by the physical teachings is they learned the mechanics of the basics, kata and rudimentary kumite, i.e. a few boxing like combinations coupled with kicks. I have often theorized and hypothesized that this was due to the influences of the change from jutsu to a model more attuned to younger folks and the school systems of Japan and Okinawan, after WWII.

In the Isshinryu community the first generation students, many of them but not all, fell prey to the same issue. It can be assumed, for the moment, because of a statement from Shinsho or Cisco, Tatsuo-san's second son, where he explains why Tatsuo-san wanted those first generation students to embrace the ken-po goku-i. He stated, “My father wanted Americans to know more about “gokui (essential points) of Isshin-ryu karate but they only had a year to learn on Okinawa. So he only taught the basics or the physical applications.”

This was the foundation of western karate and in particular western taught Isshinryu. I am not saying that what I perceive is the actual truth but until I encounter facts that support another viewpoint my theory stands, for now. The goku-i or essential point of the way of the fist does provide a means to extract such things as the fundamental principles, i.e. a person's balance is the same as a weight, that speaks to several of the fundamental principles of martial systems and/or effectiveness. Balance comes from proper breathing, adequate and correct posture which comes from spinal alignment, structure; then their is the principles of heaviness, relaxation. centeredness, etc. All principles of martial systems that are the foundation of all combative arts.

This particular example also explains a part of the principles as explained by the term "chinkuchi." My readers all know how I love to talk about that one especially since it connects to the complete spectrum of principles as I understand them and that connects to the goku-i and its inferences per Tatsuo-san's desire for Americans to study the ken-po goku-i.

What this original model of teaching the physical while leaving the more important aspects alluded to through the goku-i left most karate instructors focused only on the application of the physical covering only part of the principles of physiokinetic's while leaving out the principles of theory, technique, and philosophy.

What I believe was the true intent of Tatsuo-san and Shinsho-san in presenting the goku-i was each of us must seek out the full spectrum of martial arts, i.e. the full shu-ha-ri that embraces the full model of the principles of martial effectiveness/systems. It also makes me understand his early promotions of some to roku-dan with emphasis that afer fifteen years or so then accept the grade because he was hoping and assuming the Americans would learn from the goku-i, discover things like chinkuchi and the principles behind it and karate and then assume a teaching role to pass all of it along to their students.

Maybe I got it right and maybe I don't have a clue. I just know that even those who profess to fully understand the system and the wishes of Tatsuo-san are not forthcoming with said teachings. They tend to hold them near and only pass their teachings along to those who are within that circle. It is a shame as this kind of stuff could change the beliefs, as it has for me, of the Isshinryu community resulting in a one unified wholehearted Isshinryu - something I believe Tatsuo-san wished for his system.

Number 9

Click for larger view.

The number nine has significance in the ancient Chinese classics and in the Chinese numerology. For this post it involves nine parts. The first part being the foundation on which everything is based (no pun intended). The next five parts deal with a symbolic relation to the five elements, also a part of the Chinese belief system. The five elements being "metal, earth, water, fire and air." The next part is the one that is linked to the mind while the next part is linked to the spirit. The final and important last part that brings it all together into one whole or wholehearted singularity is you, the human or person. 

These nine parts symbolically tell us the story of how one achieves master of any discipline and for our discussion/post the martial arts. It symbolizes how we can achieve a mastery of the fundamental principles of martial systems. It also is representative of the ken-po goku-i. The gokui is made up of eight parts and the ninth being the practitioner while my version consist of the nine parts that symbolically include the practitioner, i.e. the ninth is the sense of touch to coincide with sight and sound. 

Symbology was an important part of transmission of all things. For martial arts of Asia it was a huge part of the belief and cultural systems the Chinese used in their earlier times, i.e. such as the symbolism used in the I Ching or book of changes for divination of the present and future through an understanding of the past, the people and the way of the universe. 

This is an effort to connect the ancestry of modern martial arts. One of its core beliefs is the whole of the parts, to create a holistic one-ness in practice, training and application of the system by bringing all the individual parts, as taught, trained and practiced, into one wholehearted system. Leaving any one part out of the equation results in a different solution that is often skewed or out of sync with the many esoteric principles of martial effectiveness. 

Enso/Ensou [円相]

The characters/ideograms mean "circle painted with a single stroke in Zen calligraphy." The first character means, "circle; yen; round," the second character means, "mutual; together; each other; councillor; aspect; phase; physiognomy." 

A moment when the mind is free to let the body-mind create spontaneously. It symbolizes many things, i.e. absolute enlightenment, strength, the universe and the void, to name a few. As indicated it is associated with Zen and Zen is associated with martial arts, systems or styles in a more esoteric representation. 

In the Isshinryu system enso is represented or symbolized in the kusanku kata, i.e. in the opening move the hands begin at the apex indicating heaven (天[☰])then the hands move outward and down to create a circle, i.e. an enso symbol if you will, to meet at the bottom indicating the earth (地[☷]). The symbolism in the kata movement is to symbolize the universe or world in peace as taught in traditional karate. This is also taught through the saying, "there is no first strike in karate." 

The circle and symbolism of heaven and earth form through the I Ching's characters the one whole for the Universe or as in the I Ching the yin-yang principle of life and the universe. The Isshinryu system also represents or symbolizes esoteric meaning by the two kata, i.e. sanchin and naihanchi, as sanchin = yang while naihanchi = yin, as representing the birth of Isshinryu, i.e. sanchin = father, naihanchi = mother and Isshinryu = son, etc. 

The enso represents reciprocals and compliments within the universe that without we and the universe would not exist, i.e. the one separating into two complimentary opposites of yin-yang. The one, yang, represents the other, yin, by the small opposite colors with each side of the two complimentary halves making for the whole, i.e. the construct wholeness. 

It represents the one as neither opposites nor that they negate one another but rather the two complementary sides make for the one whole of everything within the universe. It is a singular cycle of force that make for opposites as togetherness. 

The enzo symbolized what makes for the very nature of conflict, combat and fighting. Then the one underlying singularity of all martial systems are the principles that are universal  that cannot be taken from nor added to but exist in the absence of principles or non-principles. 

Tatsuo-san tried to convey such things to the first generation of karate students in the late fifties and early sixties by presenting them with a silk paper with the ken-po goku-i written in both kanji and English where the first two set speak to heaven and earth; sun and moon, etc. to provide hints to the more esoteric principles of his system - Isshinryu.

The Sum of the Parts

Parts being the fundamental principles of martial systems. The sum being the entire whole that are the parts of the fundamental principles in order to master the martial arts. It becomes very apparent when studying the principles separately, parts, that in order to get the most of the principles one must know them all and have the ability to work them as a complete set or the sum of the parts. 

The principles are chocked full of inferences to how they all depend on one another to get maximum effectiveness in applying the principles to martial systems. You would think this would be obvious as any discipline in life requires much more than knowing one or more parts of a whole. To achieve a wholehearted practice of martial arts means taking all the parts and causing them to work symbiotically much like the concept of yin-yang. All the parts are the various stages of either yin or yang or maybe yin and yang as it traverses through its dualistic paths.

This is the teachings of the ancient classics, it is the law of the universe and it is the meaning applied to martial systems such as Isshinryu, the one heart or wholehearted system of Okinawan karate. Tatsuo-san studied and lived the ancient classics. He was a sumuchi using the ancient Chinese classics including the astrological charts, etc. He also tried his very best to transcend the obstacles created by the differences in cultures, i.e. wester vs. asian, to pass on to us the key to his beliefs and knowledge, i.e. the ken-po goku-i (chock full of symbolism, etc.). 

Sansai, Hakke and Inyo

Sansai [三才]

The characters/ideograms mean "three powers; heaven, earth and man." The first character means, "three," the second character means, "genius; years old; cubic shaku."

Sansai refers to the three powers represented within the ancient classic, "I Ching." In the hakke or eight trigrams the three lines generally refer to the three powers. There are several combinations up to the hexagrams used in the I Ching that hold the positions of heaven, earth and man. Some understand this to mean heaven-man-earth where man standing on the earth is open to the influences of the heavens and earth. This is maybe the simplest theory of the three powers.

In Isshinryu Tatsuo-san believed wholeheartedly in the three powers. He used such classic beliefs along with some ancient classics such as the I Ching for his work in divination or fortune telling. At the entrance to one of his dojo you will see characters referencing this belief and work to include his birth hexagram.

Since the hexagrams, 64, are derived from combinations of the eight trigrams, hakke, you will immediately notice their influence toward the new system of Isshinryu by the eight empty hand kata. It also becomes apparent when you receive the original "eight" ken-po goku-i along with the silk promotion certificates (i.e. these were presented to many of the first American practitioners in the late fifties and early sixties, etc.). 

A.J. Advincula sensei often speaks of the three powers within Isshinryu, i.e. Naihanchi-n-Sanchin, Chinkuchi, and muchimi-n-gamaku. This seems to be the core or essence of the make up of Isshinryu. 

There are many other symbolic representations toward the three powers through out the Isshinryu system as created and named by Tatsuo-san. Take a look at the Isshinryu-no-megami, etc.

Hakke [八卦]

The characters/ideograms mean "eight trigrams; divination signs." The first character means, "eight," the second character means, "a divination sign." 

The eight trigrams are a product of the one. The one being the great tai chi that at the birth of the Universe separated into the two, the in-n-yo or yin-n-yang. The yin and yang were represented by a single solid line and single broken line. The two lines are then combined into pairs making four pairs called young yin, young yang, old yin and old yang, etc.

These four have a third line to represent the three powers creating eight trigrams or hakke, the divination signs used to create the sixty-four hexagrams used in the ancient classic, the I Ching. 

The eight kata of Isshinryu as created through divination processes over many years of practice by Tatsuo-san are given birth from the one, Tatsuo-san, through the marriage of the two, Naihanchi from Shorinryu and Sanchin from Gojuryu, giving birth to the one, Isshinryu or the one heart way. Within Isshinryu the essence that is fundamental principle of the system are chinkuchi, muchimi and gamaku, i.e. whereby the true power of the system manifest. 

In all things there is one and in Isshinryu, born from the one to the many as manifested by the three powers within Isshinryu, i.e. the father and mother paired to give birth to the one where the three powers combine and are named, Isshinryu. A manifestation of the two forces, yin and yang or naihanchi and sanchin or shorin and goju - soft-hard/yin-yan/in-yo. 

Inyo [陰陽] ☯

The characters/ideograms mean "cosmic dual forces; yin and yang; sun and moon, etc." The first character means, "shade; yin; negative; secret; shadow," the second character means, "sunshine; yang principle; positive; male; heaven; daytime." 

Stand, Flow, Move

"Stand like a mountain, flow like water, move like the wind." - Steven J. Pearlman, The Book of Martial Power

This is one of those quotes that could have come from Lao Tzu in a Tao Te Ching sort of way. There are a couple of others that work along this same theme, i.e. "the mind of wu-wei; flows like water, reflects like a mirror, responds like an echo" and "sit like a turtle, walk like a pidgin, sleep like a dog; develop inner quiet."

All are Zen-like quotes used to teach a martial art mind-state. It relates to words or terms such as "Zanshin" meaning loosely present moment mind where the mind is only in the present moment. This speaks to being in the exact moment where your entire attention is at that exact moment. It is our entire conscious/subconscious state in any given instant or moment. This seems to be the crux of properly applying the fundamental principles of martial systems, i.e. the type of mind-state training necessary to alleviate other states of mind that are not necessary or even productive in martial arts applications in self-defense.

We must, in the fight, have full attention, focus and awareness in that moment of violence. We need that awareness or zanshin for everything happening in that exact moment even as it moves to the past bringing in a new moment. Consider it the training for total focus and commitment. How you do this is another long training session. 

Gokui - seeing all sides ....

This is also often translated as "the ultimate state or wisdom" of the individual or martial artist. It is about learning the ultimate understanding of the system. In the fighting arts, we need to discern what is called omote and oku. Then we must understand to gokui. First learn the skills then as skills improved learn the mind until it unwinds and flows like water. When this occurs the martial artists shall be exposed to things beyond comprehension - gradually, the deeper principles of fighting. 

The ken-po goku-i is a type of Zen martial koan that leads to the ultimate state or wisdom that is gokui. 

As to the principles of fighting one must decide what is hidden and what is revealed? It is a matter of weighing the intellect and capability of each individual who studies a martial art that then teach them the Way by ensuring they release the bad and learn the art of bujutsu, so they may attain the laws of the gokui, the true path to martial arts, and develop the undisturbed, presence of present mind that is mushin-no-kokoro. This is an individual journey that one must take themselves for themselves to achieve discipline, diligence and mastery. 

To mastery is to train hard, diligently and daily to achieve a balance of shin, mind, and i, will, and to create both kan and ken to reach a place where nothing is clouded, all distractions removed, and the martial artists will know what the true void is - the way of the martial artists. 

This is gokui, the ultimate state or wisdom of Isshinryu no Karate. 

Musashi's Ancient Law

The Ancient Law

Mushin no Kokoro

無心の心

The characters/ideograms mean "heart of no mind." The first character means, "nothingness; none; ain't; nothing; nil; not," the second and fourth character means, "heart; mind; spirit."

The meaning as it applies to martial systems of practice is one must train the mind to be empty of all thought and emotion when acting. It can also be to have a detached mind, a mind free from encumbrances to respond to any stimulus. The mind shall not be set to any specific place or thought, but free and flexible to respond to any situation. This is thought to be the essence of the state of mind of martial arts. This explanation seems to fit for the term, as stand alone, mushin. What does mushin no kokoro then mean?

It means heart of no mind. It might mean that to have mushin or no-mind/empty-mind is the "heart" of all martial arts. This is merely my theory. It is literally the mind, heart and spirit of nothingness of the mind. Martial artists philosophically speaking must remove all distractions of the mind, heart and spirit. To achieve a clean and free mind from mindless meanderings, a heart free from encumbrances of the heart that speaks to the emotional side of humanity and the spirit or mind-set that promotes the ability to take appropriate actions in a conflict be they simply avoidance to the extremes of physical violent battles for survival. It is a moral compass for the martial artist. It is the ultimate state of present moment presence. 

Bunbu Ryo(u) Do(u) [文武両道]

The characters/ideograms mean "(accomplished in) both the literary and military arts." The first character means, "sentence; literature; style; art; decoration; figures; plan," the second character means, "warrior; military; chivalry; arms," the third character means, "both; old Japanese coin; counter for carriages (e.g., in a train); two," the fourth character means, "road-way; street; district; journey; course; moral; teachings."

Ancient Chinese texts believe that all things begin with one but for nature and life to exist it must exist with opposites in the concept yin-yang. Those two sides to the one that result in the constant changes and coinciding of life. Yin cannot exist on its own and yang also cannot exist on its own. The natural way of things will not allow that to occur in our Universe.

The yin-yang exist or coincide by complementary existence where fluctuation occurs naturally as does the circular path of the sun and moon as they move naturally with the Earth toward the duality of day and night with all its gradations between making it one whole. 

The martial arts only exists as a whole when there is the complementary of the physical and academic whole, i.e. yang = physical, yin = academia. This too will have gradations according to the particular practice and training involved. True classical martial arts cannot exist without bunbu-ryo-do, the yin-yang concept and essence that is martial arts. The sun and moon of martial practice and training. 

See also the Shinseidokan Blog: http://www.shinseidokandojo.blogspot.com/2013/07/great-new-initiative.html

The Meaning of Kenpo Gokui

This is so hard to set down in a manner that is believable. There are some explanations that simply do not make any sense to me. When someone says that it means something and yet the characters/ideograms don't necessarily support that something then you wonder what is used to back that meaning. Simply saying that someone said that Tatsuo-san told them it means that and to have others used as validation when the overall meaning is still foggy and lacking with emphasis that one must believe simply because the person said it was so seems implausible, to say the least. 

My efforts to bring meaning to the characters/ideograms of the ken-po goku-i are based on personal training and practice along with studies of those ancient classics from China. I give a bit of credence to those studies from the sparse information that Tatsuo-san was a fortune teller who used the ancient Chinese classics for that endeavor. It connects but is not provable by more concrete means other than hearsay, etc.

When I read some explanations I find the explanations incomplete and a bit incoherent, like an ranting of belief that may be true for the individual but not connected solidly with Tatsuo-san. I am not saying that those persons are wrong. I am saying from a perspective that is different the explanations seem flaccid. 

I also will admit that the characters/ideograms and their direct and indirect meaning are open to interpretations even if you give credence to what is stated as from Tatsuo-san. The parts as stand alone do connect to belief and meaning from the classics but as a whole tend to be loosely connected. The mere fact that my post is iffy at best adds to the credence of the ambiguity of the gokui - at best. 

My rendition of what I attach to the gokui is mine alone. It may or may not reflect the intent of Tatsuo-san for his absence makes that impossible. He changed constantly and who knows what he may or may not have deduced from his studies of the gokui if he were alive today. Then again he may or may not have given any more to the gokui then most of what is given today as the meaning. 

It is also possible that I give it more meaning than it is actually intended. I may attach more to it than Tatsuo-san would attach. It may be very simple indeed but then again it may not. 

When you speak of Heaven, Earth and Man as part of the meaning then you find connections as to the culture and beliefs of early China when the I Ching and other classics were written, for those times and places along with the culture and belief of those who believed, lived and wrote the classics. 

In the end it is a journey of the individual. Karate is a journey of the individual. Martial systems are a journey of the individual and the individual must arrive at a meaning the is true of that individual. Who is to say that it is either right or wrong and maybe in the end all Tatsuo-san wanted was each individual to think, study and contemplate all the possibilities only restricted by the culture, belief and practice of that individual. 

Even the disjoined and sometimes vague interpretations I encounter today may be similar in context as the gokui itself. The meanings all have some connection to the ancient Chinese classics simply as "Heaven, Earth and Man" as related to the hexagrams/trigrams of the I Ching. Where we go with it is up to us and maybe that individual journey is all that is needed. 

Iken [意見]

The characters/ideograms mean "opinion; view; comment." The first character means, "idea; mind; heart; taste; thought; desire; care; liking," the second character means, "see; hopes; chances; idea; opinion; look at; visible."

The word iken kokan [意見交換] of which the characters/ideograms mean "exchange of ideas; exchange of opinions." The third character means, "mingle; mixing; association; coming & going," the fourth character means, "interchange; period; change; convert; replace; renew."

What I am attempting with all the writings I provide is to give my opinion an various subjects with the hopes that others reading will reciprocate by giving their opinions so that we exchange our opinions and ideas coming to a greater understanding of the subject - martial arts and self-defense, etc.

Honshin [本心]

The characters/ideograms mean "true feelings; root spirit; true heart; heart-mind; original mind." The first character means, "book; present; main; origin; true; real," the second character means, "heart; mind; spirit."

"The concept of honshin is that of one's true essence or heart of hearts; an internal moral compass, or something akin to a conscience. By heeding the honshin, one can find the way back to one's true moral and essential nature (by virtue of michi). The idea of connecting to one's true, inner self - the original mind, aligned with nature, unclouded by sensory misperceptions, calculations, or cognitive deliberations - is an old one in Japanese and Chinese thought. It is the concept that involves overcoming the clutter of false perception or dualistic interaction with the world, and discovering one's inborn essential character of harmony with the nature universe." - Linda Yiannakis, Classical Fighting Arts

Bibliography:

Yiannakis, Linda "Judo as Moral Education" Classical Fighting Arts. June 2013 (Vol. 2 No. 24 Issue #47): 60 to 65. Print.

Knowledge

"To store up knowledge when young, and to bring it into practical application when old, is the order of things which holds true through all ages. For storing knowledge, we must be guided by great men, otherwise we shall not be able to develop our talents, and adjust ourselves to the infinite varieties of external circumstances. Again, the spirit of studies does not lie in mere reading and writing. The true spirit is to cultivate our minds by the method indicated and to advance to their applications." 

"The phrase 'advantageous to see great men' teaches not to devote oneself to mere reading and writing, but to attend the true school of mixing with great personages, of being aware of the worldly phenomena, and of piercing through the stat of the nation, and gradually to advance. I must open myself to intercourses and I must freely mix with the world."

- My Resolution at the Beginning of Meiji, The Takashima Ekidan. 

This speaks to the need of obtaining knowledge first before teaching. It is knowledge that is both academic and through experience. It is best served for both the future teacher and future students that the teacher acquire such knowledge and experience before taking up the full mantle of teaching alone. Even then it is the experienced and knowledgable teacher who continually, diligently and consistently tests their knowledge and experience under the guidance of one who is greater to maintain a constant change toward new knowledge and experience. 

All to often those who attain the coveted black belt, sho-dan, assume that this is enough to teach. All to often they branch out quickly to be on their own, to own their own dojo and to teach others before they are fully and truly capable. This lessens the lessons. This diminishes the content and context of the system only because no one at such a young age and level can obtain and retain all that is necessary to transmit the fullness of any one system.

Then we can speak toward those who assume the role of teacher early too often attempt to accumulate many other systems to bolster their resume' not considering that the foundation on which they are attempting to build knowledge and experience into a solid foundation of teachings is inadequate to the full task at hand. 

The ancient and wise of old China managed to convey this through such as the I Ching translated into the Japanese Takashima Ekidan, the I Ching equivalent. The entire society of two great and old nations was built upon this great knowledge and experience so it seems ludicrous to try and circumvent the natural process for expedience sake and monetary gain not to leave out ego and pride. 

It is therefore prudent and wise for seekers on knowledge to first assure that their teacher meets these requirements of nature. To be older, wiser and more attuned to both knowledge and experience of the system to be passed down to others who follow. 

I made this mistake and only now through long years of practice, long years of attaining knowledge, and long years of attaining experiences that I have come to accept and understand those early failings and to achieve what I have achieved in my winter years. 

The Way (Dao) and Wu-Wei

The way is wu-wei is the way or the Dao. An enigmatic way of thinking that came from ancient Chinese way of thinking. My recent studies has emboldened my thoughts on wu-wei and the way as we may speak of it in the practice of martial systems. In my attempts to further my understanding of the cultural belief systems that caused such martial disciplined practices it has come to my mind that our perceptions of the "Way" may be misaligned much like many factions of ancient Chinese thought conflicted in their beliefs and understandings to the Way and wu-wei. 

I quote, "A model of skill-mastery in any form provides one access to a type of realism that differs significantly from - and lacks some of the weaknesses of - the sort of realism found in Cartesian representational theories of knowledge. The realism that governs the skill of martial systems, for instanced, is thus reflected in the fact that techniques (tactics and strategies) can be applied well or poorly, and the difference between these two types of techniques is observable in the material realm. When a technique cannot fulfill its intended use because its fundamentals do not apply properly or because it fails to fulfill its purpose when used can be said to have been applied by a bad martial artist. One's embodied mind becoming adequate in martial fundamentals to apply technique with fundamental principles is thought to be evinced by an apparent ease of action (wu-wei) and the possession of a sort of spiritual power with observable effects."

This quote as a stand alone does not adequately convey the connections of wu-wei with the way/dao and with martial systems, i.e. a physical discipline used to provide access to a type of realism that connects through patterns, rhythms, and realism with nature and its patterns, rhythms and realism that is called Heaven (another term that is perceived to mean nature itself).

In martial systems we strive to reach an ideal level of mastery and by this we can achieve wu-wei but the Way and wu-wei encompass more than mere physical master for it requires a spiritual master as well that speaks to nature's human virtue. If the proper cultural belief system is not understood and applied then the martial system in question is often practiced by one who may not be of moral spirit. This context is taught by the Way and wu-wei so that the entire martial system or any discipline can be a representation of the perfection that already resides in nature, or heaven, thus through perfection of skill you become a fully realized human being who embodies the way in all the actions and deeds done in living as a human connected to nature or Heaven. 

Nature (Heaven), the Way, Wu-wei, and virtue are intimately linked with one another to form the way of wu-wei or the wu-wei of the way. This is a complex context that warrants further study so that one can achieve the full spectrum of wu-wei, the way and master of a physical discipline. The order of which is irrelevant since it is the holistic wholehearted one that teaches us wu-wei-the-way-the-dao. 

I continue my studies to further my understanding. 

Choju [長寿]

The characters/ideograms mean "longevity." The first character means, "long; leader," the second character means, "longevity; congratulations; one's natural life." 

In martial philosophy choju or longevity is attained by acquiring the traits as follows: one should sit like a turtle, walk like a pigeon, and sleep like a dog. It is a means achieved by development of an inner quiet. Quieting the mind with the goal of remaining still in each moment with no thoughts of distraction and allow any fleeting thoughts to simply enter and leave in the moment with no conscious effort to remain with the thoughts. 

"To regard the fundamental as the essence, to regard things as course, to regard accumulation as deficiency, and to swell quietly alone with the spiritual and the intelligent." - Herein lies the techniques of the ancients. 

Wu Wei [無為]

The characters/ideograms mean "idleness; inactivity." The first character means, "nothingness, none; ain't; nothing; nil; not," the second character means, "do; change; make; benefit; welfare; be of use; reach to; try; practice; cost; serve as; good; advantage; as a result of." 

The mind of wu wei provides a means by which martial systems train the mind. The training results in a mind, wu wei, that "flows like water," "reflects like a mirror," and "responds like an echo." The Japanese term for these characters/ideograms is "mui," meaning idleness; inactivity. 

Wu wei means "without action," "without effort," or "without control." The full phrase in martial systems is wei wu wei or action without action or effortless doing. We would be best served in martial systems by observing ourselves and our behaviors with full acceptance  of ourselves for who we are and therefore release any conscious control over our lives. In martial systems this means, to me, practicing and training to where one's instincts control actions in all beliefs taking the process of thinking and removing it from the actions taken in martial arts, etc. It is making the training and applications as natural to human action as can be achieved. It is the ability achieved to take appropriate actions in any situation with natural action. This makes it even more important that martial systems training be such that it either matches or relates closely to natural action or movement. 

Yin (In) [陰] Yang (Yo) [陽]

Yin is a force of nature - receptive. Yang is a force of nature - creative. Fundamentally the book of changes is about balance through opposites and acceptance of change. 

The tai-chi is preceded by the wuji (mukyoku in jp.) [無極]. Wuji separates into tai-chi or yin and yang. These two symbols become four, the four become bagua and bagua describe all things of creation. 

The limitless (wu-chi/wuji/mukyoku) produces the delimited, and htis is the absolute (tai chi). The Tai-chi produces two forms, named yin and yang. The two forms produce the four phenomena, named lesser yang, great yang, lesser yin, great yin. The four phenomena act on the eight trigrams (bagua), eight eights are sixty-four hexagrams. 

The two spheres refer to heaven and earth, or yin and yang. The four elements are metal, wood, water and fire, which are omnipresent. The eight diagrams symbolize the eight natural phenomena: sky, earth, thunder, wind, water, fire, mountain and lake. The picture represented the ancient Chinese early knowledge of the Universe. 

The basic idea of the yin-n-yang consists of two natural, complementary and contradictory forces of any phenomena in the universe, the principle of opposite polarity and duality. 

Summer is old-yang; autumn is young-yang; winter is old-yin; sprint is young yin. Full moon is old yang; moon's decline first quarter is yong-yang; when the moon is full, it is old-yin; moon in last quarter is young-yin. 

In divination as pertains to the I Ching, the inner aspect (a person) is combined with the outer aspect (a situation). Each hexagram represents a process, a change happening at the present moment. 

Man

Hito [人] The character/ideogram means "man; person; human being; mankind; people; human; humans as a species; character; personality; man of talent; true man; another person; other people; others; adult." 

What is a Man? First, we can all accept that a male is easily spotted by the physical attributes of the male species. Being a male in our culture does not necessarily mean being a man. How do you or any person determine what makes a man a man? 

Lets begin by saying a variety of factors determine what a man is that make a man a man. A man is determined first by the time, culture and ethnic groups of which he is a member. Then as a male grows and ages the various power relationships they encounter in life along with that persons perceptions, the sensory input mode that dominates, and the perceptions of perceptions as to truth and accurate facts get involved. 

Then you have to consider both the internal and external environments this person experiences every single moment of life. Then take into consideration the influences and constraints self-imposed by their own knowledge, experience, imagination, and attitudes which also are derived by the connections they encounter throughout the moments in life. 

Each culture and tribe will have an accepted societal survival model that dictates to those males within that tribe as to what makes a man a man. We have to then create living patterns that are based on culture and the influence of environments and other factors and then cover both spiritual and physical aspects of life. It is this culturally defined values and rules that determine the attitudes and actions, most which are learned, applied and transmitted unconsciously and consciously by members of the individuals tribe or society. 

Determining what makes a man a man is then convoluted and prone to misinterpretations that also lead to conflicts and so on. It then comes down to the individual taking the time to self-perceive, self-analyze and the self-transmutate to achieve the model of a man. 

Various methods are derived within a tribe to achieve the goal of making a man a man and in one of the greatest cultures is it most apparent, the Asian cultures with concepts such as warrior, defender or simply the hunter-gatherer. 

Bushido, the Japanese Code of the Warrior, speaks to the eight virtues of the samurai. Rectitude or justice; courage; benevolence or mercy; politeness; honesty and sincerity; honor; loyalty; character and self-control. All of these can be attributed toward manliness or being a man. Certainly they are all traits a good person would want to develop but often this is not what a person will go to the mat for when it comes down to dissing a man.

Some believe a man, a real man, can defend themselves. This speaks to the instincts derived from when man was the hunter-warrior. Defending the tribe from beasts of the plains and other human's they may encounter. Defending when hunting along with the hunter instinct. 

A man is supposed to be strong. This is not just physical strength but strength of spirit, conviction and heart to bear the burdens of life. He is also meant to be focused having the ability to separate the chaff from the wheat of life. Then the most important aspect of being a man is to accept that family is most important then the tribe is next. 

A man understands that his word is his bond. It is better than a legal contract and in our history carried heavy weight when given to others. A man is a role model for his family and the tribe. How he acts and the way he lives his life shall be of the highest standards and morals possible and acceptable to the tribe and beneficial to his family. 

A man is of character and not just the personality that impresses but carries no weight as mentioned in the above traits. His character goes hand in hand with is word, his strength, etc. A man knows the difference between humility vs. arrogance and pride. 

Then you add in the virtues of bushido adjusted for current times and current cultural influences then you begin to understand what it means to be a man. Manliness also means acceptance, acceptance of all the flaws, failures and behaviors that may fall short of being a man's man but understanding that this is the means by which a man grows to become a true man's man or as the Okinawan's use the term, true bushi. 

A man can be relied on for anything. A man is educated. Not just academic but in life. A man embraces life completely and wholeheartedly. Being a man takes discipline, diligence and heart. 

What a man is not is one who lacks a level of esteem that any perceived slight as to his manliness results in conflict. A true man cannot be influenced by the words or deeds of others causing perceptions that one has lessened that man in some way. A true man cannot be influenced to such a negative. To allow such influences demeans and deludes what a man is allowing for conflict. 

Many fights are the result of some perceived slight toward that persons perception of his man-hood. It actually displays the weakness of that man as a true man will simply ignore such false things and remain calm and with moral steadfastness a sense of humility and confidence that can actually result in avoidance and deescalation. 

A true man has the confidence of his convictions that are impervious to any outside influences. Manliness or man-hood is the armor created that makes conflict of any nature impossible to the man. Real men understand this and when two men meet they acknowledge one another with a slight nod of the head and then they continue on with life. 

Silence

The power of silence. When silence prevails we tend to turn our thoughts inward and gain mind recharge time, i.e. a means to quit the mind so that one can truly see, hear and feel the world. 

In arguments or conflict using the tactic of silence can rein in your ego and hold tight to pride driven reactions. Silence allows the mind to switch over to active listening. It also allows for reflection that often results in inspiration and relaxation. Silence is also noise pollution abatement. 

Silence allows us to remain in the present moment. It provides quality to our talking and it allows us to digest what is being said and to discover appropriate responses. Silence fills in the spaces between words giving an underlying meaning along with body language, tone of voice, inflections and word meaning. 

Silence allows the other person to self-reflect on what they are saying or what was said and often answer their own discussion. Silence is also inaction, i.e. being silent and still allows others to perceive a calm that can affect the person presented with silence. 

Silence is also a means of respect toward a social environment. It can be a means of talking among family members and linked to credibility. It is a way to avoid conflict and embarrassment. Silence results in self-realization, truth, wisdom, peace, and bliss as achieved in a state of meditation and introspection as a person communicates with his or her self in silence. 

Silence conveys interest and consideration. It is considered a sign of a remarkable person. It shows that the person has respect, proper etiquette, maturity, good manners, and good character toward others. 

Silence is a component to understanding context of verbal communications. What is not said through silence is as important as what is said. In some cases it implies "no" in a conversation. 

Silence can avoid open conflict in a conversation. It promote harmony and graciousness.  

...

"silence is a part of the spiritual discipline of a votary of truth." - Gandhi

"All this talking can hardly be said to be of any benefit to the world." - Gandhi

...

Seeing, Truly Seeing

Seeing, Truly Seeing

One of the lines in the ken-po goku-i as presented to the folks who practice Isshinryu Okinawan karate. I speak or write of the self defense aspects, the combative stuff, the fight itself and not the sport or way aspects. The stuff that gets down and dirty to get the job done so you won't pay the price of violence or violent encounters. 

Complexity seems to me a major obstacle to understanding true real life self defense. Do we see a technique or combination of techniques as simple, fast and effective? Do we analyze the SD component as reality effective? Not many do and go for the complex set of techniques to give ourselves comfort that we know something. That something seems to be a part of our culture and belief system. We seem to think that a lack of complexity means value. In the fight value is simplicity itself along side its opposite effective. 

What is the nature of violent acts? If an assault is the complex system able to get the job done? Do you know, understand and accept that violent assaults regardless of the reasons is hard, fast and a total surprise? Do you realize that the attacker had a plan long before he attacked and that every single moment and every single moment of delay allows him to do something - different? Do you realize how this wrecks havoc on your orient to the attack that slows down your progress toward the act part of the OODA loop? 

Do you realize the ten step combination or technique you do could be streamlined into a one, two or three step process with effectiveness and speed? Do your realize that the ten step system leaves a lot of room for error and that the adversary with his pre-plan in progress will be changing the dynamics of the fight constantly keeping you in the orient phase of the loop? Do you ask yourself these questions in training and practice?

Seeing all sides of anything means you look at it in a multi-dimensional view that takes the physical, non-physical, and mental views of all things from all sides. It means taking what you do, say and hear outside that box that society, your environment and your lessons in life to beyond the comfort zone that blinds you to what works and what does not work. 

Does your training remove reality from the matrix? Do you consciously seek reality in your training and practice? Does tori-n-uke stray from the model, the regimen, the training syllabus? How often do you ask questions? How often do you seek real answers and not just accept the first answer that makes you feel comfortable and safe? 

Bibliography:

Miller, Rory. "Training Blindness." Tuesday, April 16, 2013. <http://chirontraining.blogspot.com/2013/04/training-blindness.html>

“don’t let the ‘perfect’ be the enemy of the ‘good.’”

Seeing

Today, I was once again surprised by the length and breadth of what I have not seen simply from not seeing. I thought I had a pretty good handle on the gokui's inference to seeing all sides, etc. but I was introduced to another.

Rory Miller introduced me to another way of seeing things. Read his current blog post on training blindness. See it to believe it ;-)

The Sage

One of the more favorite of the stories told is the one about the martial artist who reaches a level that makes them wise, i.e. wise as in the ancient wise men who have flowing robes, long grey hair and beard and who sit atop huge mountains the the every day person climbs to talk with for wise advice for their lives and living. It is the proverbial sage like Asian wise man derived from the bodhidharma figure or the Buddha. 

This creates an atmosphere of philosophical discussions as to what makes a person wise. Is it merely age? Is it knowledge? Is it a combination of both? What makes one wise. It can be perceived as one who lived a long life with a wide variety of experiences and thus knowledge, both academic and reality based. The sage or wise man or woman then relies on that experience to provide advice. 

It has come to my mind that this type of sage must have this one quality that allows them to reach sage-hood. The ability to recognize and correct mistakes. It is this model of experience that has the greatest value in life and the wise man can achieve this in time simply by the breadth of experiences and the innate ability to see all mistakes and correct them. 

Han Fei-tzu said, "The wise are not wise because they make no mistakes. They are wise because they correct their mistakes as soon as they recognize them."

The Eyes Must See

The eyes must see all sides reveals the issues one has with the mindset. Mindset is an aspect to both life and martial arts that drives us toward success. It is ours and our responsibility that has no tolerance toward projecting blame on others and other things, it is our responsibility. The eyes must have the ability to see the mindset issues and problems so as to reveal the errors humans make due to perceived expertise or mastery.

Mastery, if not seen within the mindset of the master blinds the person to seeing things beyond what they perceive as mastery. It hinders our perception of the cues and options, to ignore potentially useful strategies, and to fail at noticing opportunities that arise in each moment. 

Allowing a mastery or expertise to exist means we assume that there is nothing more to learn, to study or to practice. It stunts the growth of our intuitive-analytical ability especially in stressful and dangerous situations. To block or hinder our intuitive mindset process is to set it to a dogmatic immobile perception of the world so that one can not see it any other way. 

When you think of those systems that remain dogmatically glued to a practice and training that is born of some master long ago without the crucial requirement to extend that practice and training beyond the mere fundamentals taught as the origins of the system then you fail to see the true potential and growth of that system. It is honorable to desire that one's practice of a system similar or exact to what they were taught by the master and originator but to remain steadfast and doggedly attached to it stifling the growth of it are just wrong. The ken-po goku-i teaches us that this is not conducive to the growth of any system, i.e. the shu-ha-ri of martial systems. 

The eyes must see all sides goes way beyond the sense if sight. Seeing goes way beyond merely seeing. It is an intuitive analytical means of truly and without bias seeing the world and all it contains so that perceptions are true to the individual and thus to the whole of humanity.

Jing

Jing, a Chinese term, comes from traditional Chinese medicine. It is translated from Chinese to English for Essence. There are three kinds of jing: prenatal, postnatal and Kidney. Prenatal is passed from the parents to the child in the womb. Postnatal is when the child develops post-Heaven Essence when they begin eating, drinking, and breathing independently. 

The lungs, spleen and stomach extract and refine Chi or Ki from food and drink along with air we breath. To guard jing is to make sure the body, mind and spirit are fed properly both the physical and the psychological. 

Prenatal jing is hereditary. You can replenish jing through the postnatal processes of eating and breathing and thinking right thoughts. Jing has a fluid nature so it circulates all over the body. It forms the basis for growth, development, maturation, and reproduction. It moves in long, slow cycles, and presided over the major stages of life as they develop each moment. 

Jing is considered the basis for Chi. It is in a fluid context yin. The essence (jing) and Chi are the material foundation for Shen (mind). Our longevity is determined by a combination of hereditary jing (yang) and postnatal accumulations of jing (yin). The shen is the yang context. 

It is believed we all are born with a fixed amount of jing and can also accumulate jing from food and various forms of stimulation (exercise, study, meditation.) Jing is continuously consumed in life. It is effected as to quantity and quality by everyday life experiences, i.e. stress, illness, anger, fear or exercise, nutrition and mental health, etc. 

Martial System such as Chi Gong were developed by the Chinese to replenish jing. Internal aspects of martial arts may be responsible for preservation of our jing if performed correctly. 

It should be apparent how this jing, or sei, is associated with the practice, training and application of martial systems whether it be in combat or in the health and fitness derived from the way.