Tsushingen [通身眼] and Ken-po Goku-i

The characters/ideograms mean, “Through-body-eye.” The first character means, “Pass through; avenue; traffic; commute,” the second character means, “one’s station in life; person; somebody,” the third character means, “eyeball.” 

This is used by Sensei Michael C. Clarke in his personal dojo down under and reflects one of his tenants of his philosophy, i.e. “To remind him to look beyond the superficial of karate, to apply not only common sense, but good judgment to when it came to things he was asked to do or believe.”

As a further explanation as to why Clarke Sensei chose this term for his philosophy the following quotes is presented, “I (Clarke Sensei) came to understand that the karate world is full of people with agendas, with beliefs and opinions: sensei was asking me to look beyond the words people use, and to pay more attention to their actions.”

I also liked his statement, “People today are all too quick to ‘Consume’ karate, but few seem able to ‘Digest’ it.” He goes on to comment about the necessary ingredient to achieve “Insight,” i.e., Emotional Intelligence. EI in that one must achieve the ability to monitor, critique and be open to their own emotions, to label them correctly and to use them to guide our thinking and behavior, i.e. Tsushingen.

When I contemplate Clarke Sensei’s term I can see why the title was, “When you look, what do you see..?" It smacks for many of the ken-po goku-i, i.e. the eyes must see all sides, where the literal meaning is just the cover for that book for it is about seeing beyond the “Cover” of the book that is karate. All sides is more metaphorical in nature where we must see the side of an adversary, the side we hold and the side that the tribe requires of its members and as they relate to others outside that tribe. 

It is about seeing all the sides of our socio-emotional self. The sides of the human, monkey and lizard for us and our adversaries let alone for all those we encounter in our lives. It is seeing things that are outside our cultural belief systems and learning to recognize, accept and learn those other cultural beliefs in an effort to create a balance, i.e. a person’s unbalance is the same as a weight.

When folks consider a person’s unbalance they tend toward taking a person down through disruption of their bodies stability regarding their weight and gravities influences. Little do they consider the weight of one’s mind or mental mind-set/state. You can unbalance a persons mind-set so that avoidance of violent conflict is achieved. 

This term and Clarke Sensei’s philosophical perspective regarding how we see when we actually look, i.e. like actually actively listening over just hearing, to achieve a fuller life and a fuller understanding toward that philosophy we gain from the practice of “True Karate.” 

My eBooks - Status

Just wanted to get it in that I have not forgotten about publishing my eBooks on the gokui and the terminologies. I work and I write all the time. One book is still being edited by a very good friend and I didn’t give them a deadline simply because I appreciate their efforts and the time it takes them to do this - for free. 

In addition, my time has been full and the books have taken a second place in my goals to mean my every day work along with my family and finally my desire to get my retirement in order for next year or the year after latest. You all know how scheduling and coordination of many things goes. I am working on the terminology book for publishing but editing as others know far better than I ii is a process, an important process. 

Ok, so I am making excuses but know this, I am serious and will publish eBooks in the next couple of years. I also believe it will be worth the wait. I have a solid plan to write often and publish faster when I retire either next year or the year after because I have come to really enjoy writing. I will admit that the other stuff necessary to write and publish are not high on my list because they can be tedious and boring but alas I also know, from my new study and understanding of self-defense thank you very much Mr. MacYoung and Mr. Miller, is similar where SD has a lot more than just the physical, i.e. writing has a lot more than just scribbling my thoughts and ideas on paper -so to speak. 

I am getting there, really, I am :-)

How Do I Tell a McDojo from a Dojo?

McDojo is defined as, “McDojo is a pejorative term (in the same vein as “McMansion” and "McChurch") referring to martial arts academies (generally located in the Western world) which, rather than being honestly committed to teaching students, are instead concerned primarily with amassing a profit.”

There are apparently indications one can look to that may say, “Ops, a McDojo - buyer beware.” Lets list a few:

1. Multi-colored uniforms with a path covering most of the uniform.

2. Awarded black belt in short time, i.e. often one year or even less.

3. Belts are expenses primarily while requirements are moving targets.

4. Membership and equipment/clothing sources required to be a student/member.

5. Fee use of titles such as master, grand master and urber-grand-master.

6. Teacher with lots of trophies, many black belts from many systems and barely reaching is thirties.

7. Lots of secrets you have to be a member for a period before they are revealed and you have to sign a blood oath to keep.

8. Special course requirements to achieve a black belt in half the required time and that is kept secret as well.

9. Preaches that they teach the ultimate defense system.

10. The teacher can’t spar/kumite with students due to his deadly ability that might mean death.

11. The before, during and after math of self-defense is non-existent and the teacher says, “huh,” when asked about those subjects.

12. You are not taught bunkai.

13. Claims of notoriety without proof.

14. Signs that say, “Guaranteed <fill in the blank>.”

15. Claims of superiority to other systems.

16. Black belts under age. 

17. Dojo says they are, “combatives, fighting systems, 100% effective, secret, deadly, ultimate anything and so on.

18. You can attain a black belt vis on-line dojo training.

19. Dojo merchandise is mandatory as source of equipment, etc.

20. More kata in quantity over the quality of kata training and practice, i.e. the higher the number goes hand in hand with black belt rankings.

21. Contracts, etc. required and minimal time requirements, i.e. three year non-refundable contracts with minimum of three years attendance as dictated by the dojo.

22. Militaristic atmosphere and strange etiquette requirements.

23. Performing kata, etc. to music.

24. Dojo printed on back of uniform; dojo URL printed on back of uniform; dojo phone number, email address and text address printed on back of uniform.

25. Paying up front, non-refundable fees.

26. The teacher sounds like a salesman and promotes sales throughout instruction, etc.

27. Promotion of other types of fitness in the dojo, i.e. cardio kickboxing, etc.

28. References to street effectiveness by teachers who have never been in a fight in their lives.

29. Your teacher cannot explain things and defers you to “just doing the basics.” 

30. Time in grade requirements.

31. Nobody ever, ever fails a testing for rank, level or grade.

32. The majority of the student body are children under the age of 10.

33. The entry had a receptionist and displays about the various program contracts available along with a cash machine and the receptionist is not a martial artists or attends this dojo and so on. 

34. The teacher claims required to “register” his or her hands as deadly weapons.

35. Other martial arts systems are denigrated during lessons as inferior to your ultimate deadly system.

36. Assistant or Associate teachers are in the kyu grade levels.

37. Teachers are dating students.

38. There are forbidden techniques.

39. The chief teacher/instructor never actually teaches.

40. You are required to purchase books and video’s, etc. as a test prerequisite for next rank, level or grade.

41. You are taught how to succumb to “projection of Chi/Ki power.” 

42. You are rarely exposed to legal ramifications, economic repercussions or health issues when training self-defense.

43. You are rarely, if ever, exposed to force training.

44. You are rarely, if ever, exposed to the laws regarding self-defense.

45. You are rarely, if ever, exposed to levels of force in self-defense.

46. You are rarely, if ever, exposed to alternative to becoming physically involved in self-defense.

47. You are rarely, if ever, exposed to training on how self-defense works and the process of law regarding investigation, arrest, prosecution and sentencing to imprisonment, etc. 

48. You are rarely, if ever, exposed to the subject of adrenal stresses let alone provided any kind of stress reality training to deal with it all.

49. You are rarely, if ever, exposed to instruction or references on “What is violence.”

50. You are rarely, if ever, exposed to instruction or references on threats/pre-attack indicators and so on.

51. You are rarely, if ever, exposed to instruction on social and asocial violence.

52. You are rarely, if ever, exposed to instruction on social violence in real life.

53. You are rarely, if ever, exposed to instruction on the Monkey and Weapons in the Self-defense world.

54. You are rarely, if ever, exposed to instruction and references on what is self-defense, JAM, Five stages and when you are within and outside the legal definitions of self-defense.

55. How pretty you perform is rated higher than effectiveness.

56. Your dojo and teacher don’t have any experience in the effectiveness of the system outside of the sales promotions provided.

57. Quantity is valued and utilized for promotion over quantity, effectiveness and application in a reality based system.

58. The teacher is always right, even when they cannot explain why it is they are right - it is just done that way suffices.

59. Questioning is forbidden especially questioning the teacher/master.

60. You are not allowed to watch/observe training, practice and whatever, it is secret.

61. Your teacher instructs you how to defend empty handed against weapons of all types.

62. You block heavy implements such as bats with your forearm, etc. as self-defense.

63. You fear your instructor and senior students.

64. Your memory is tested in lieu of your ability in self-defense, fighting and combatives.

65. Your applying of the system in real life fails dismally and then appears ineffective and not even relevant to that situation or even self-defense.

The greatest danger with McDojo’s are those that profess to teach self-defense when in reality they sell the sound bites that make you feel secure in order to get the most money. It tends to be about the money flow over the reality of violence and conflicts. Even those that profess being traditional and a “way” tend to spout out the platitudes and sound bites that make the system appear mystic and enlightened but when asked to explain and elucidate they defer to other sound bites and defections in redirection away from answers. 

McDojo’s are watered-down and impractical in the sense they are assumed to be fighting, combative and defensive systems. Profit is the game while the true essence of martial systems is used to promote and sell while remaining mysterious and unapproachable to the uninitiated then regarded as secrets that time in the system is required to reach that level where secrets are revealed. It is more about the accumulation of symbols, certificates and belts over the substance that is the core, the principles and the essence that makes the system, the system. 

McDojo’s are about instant gratification and achieving something without having to actually work hard, diligently and to seek out the more mundane and boring efforts it takes to become proficient. 

Bibliography:

KaratebyJesse. “Warning: 93 Signs Your Dojo is a McDojo.” http://www.karatebyjesse.com/93-signs-of-a-mcdojo/

MacYoung, Marc. “In the Name of Self-Defense: What It Costs. When It’s Worth It.” Marc MacYoung. 2014.

Bottles

In the Isshinryu system their is a story where Tatsuo-san makes a statement that all bottles are good. This is supposedly about how all systems of karate are good. It also speaks to the fact, "techniques are often done differently between practitioners and in general karate as a martial art has many different and correct ways to apply techniques and even many ways that are good to teach, learn and practice the same system, technique and way."

All bottles are good is a metaphor for many things to include that all systems or styles are also good and no one way is superior to another, just different.

I Ching and Isshinryu and Tatsuo-san

Recently I read a comment or post on a part of the I Ching as it related to the Isshinryu system and founder, Shimabuku Tatsuo Sensei. What I liked about the quote, i.e. the one that comes from the Wilhelm version of the I Ching, is the comment, in general, about change. It stated, “A distinction is made between thee kinds of change: non-change, cyclic change and sequential change.” This is what intrigued me and the additional comments from Wilhelm’s interpretation says:

“Non-change is the background, as it were, against which change is made possible. For in regard to any change their must be a fixed point to which change can be referred; otherwise their can be no definite order and everything is dissolved into chaotic movement.”

Let me give my thoughts, yes, it is about learning from the past. The past does not change, it is the past. But, to remain steadfast in the past is to become stagnant. In order for change to benefit it must understand and learn from those non-changing past learnings and then reach forward toward a more relevant future and that is change. The non-changing past as can readily be perceived is about what transpired in that past, i.e. in other words as I stated, “we learn from the past and refusal to learn from that past means we are doomed to repeat that past.” 

Now, that means something as well. Repeating the past over change for the future means we repeat that past over and over and over again without truly learning anything but what is past. That seems to be what is meant, by my perceptions, as a lack of order and dissolution of the present into a chaotic movement that is a battle between what is past with what must occur in the present thus setting the present into a new past that will further take us into the future. If we had not taken this path we would still be in caves, hunting for our food and making crude drawings on the cave wall.

How can I come to this conclusion, the next quote gives us more guidance, i.e. “This point of reference must be established and this always requires a choice and a decision. It makes possible a system of co-ordinates into which everything else can be fitted.”

The past is merely a point of reference in a long since gone time under the rule of that times culture and belief system. It is what is established each moment in time becoming the past to which we must use as a fixed, non-changing, reference that provides us with knowledge along with experiences that help us make a choice and decision about things in the present moment. It is what makes a new system that fits through the knowledge and wisdom of the old system. Change. 

Thus makes sense of his late comment toward non-change, i.e. 

“The ultimate frame of reference for all that changes is the non-changing. Which means, that the reference point is a non-changing point of reference.”

“The ultimate frame of reference for all that changes is the non-changing, which means, that the reference point is a non-changing point of reference.”

Wilhelm then speaks of the cyclic change, i.e. “It is the rotation of phenomena, each succeeding the other until the starting point is reached again. Examples are furnished by the course of the day and year, and by the phenomena that occurs in the organic world during these cycles.”

The starting point is mankind’s curiosity and instinctual need to change, to move forward, to become more that what our ancestors were, it is about potential reached. This statement describes a cycle that is represented by the symbol of the yin-yang, the offspring of the great tai chi. It is about a start and ending, i.e. that is about not returning to the non-changing but to cycle back in reference to achieve a new and improved non-change. This is how we reach the starting point again, we reach back to the non-changing to build a new present that becomes the past, non-changing. It is not meant to keep human kind steadfast and stuck in the past or the non-change but to inspire change toward a new non-change by the actions, thoughts and creations of those living in the present. As indicated by the reference of day and year and the phenomena that governs the Universe. The sun, moon and heavens are of a non-change by their cycles and rhythms but are constantly moving in a spiral fashion toward the next phase of existence and that is the cyclic change. The new positions of the universe are guided by the non-change of the past and cycle through to a new position in that universe. If we remain steadfast in the non-change then the universe ceases to exist, we die.

Wilhelm goes on to state, “Cyclic change, then, is recurrent change in the organic world, whereas sequent change means the progressive (non-recurrent change) of phenomena produced by causality, which means, that cyclic change is a rotation of phenomena that is recurrent, whilst sequent change is progressive (non-recurrent change) of phenomena that is produced by causality.”

The key word here is “causality.” Sequential change is what I have been alluding to in this entire post. Sequential is about the natural progression of the past as non-changing into the present that is cyclic producing the new and future through a sequential process much like the path the sun, moon, earth take spiraling through the known universe. Causality is about the effects of the heavenly bodies on one another to produce those smaller cyclic and changing but non-changing natural events of life, i.e. the seasons, the day and night and the natural rhythms of nature that are constantly changing due to the non-changing effects that precede those in a sequential manner creating new seasons full of the changes that are small and large depending on the current times as influenced by the past that is non-changing. 

Rotation is change but it is rotating the non-changing past through causality toward a new discovery that in an instant becomes a part of the cyclic change that becomes past non-changing by sequential changes resulting in progress, change. 

This is why the I Ching is what it is, i.e. “The firm and the yielding displace each other within the eight trigrams. Thus the firm is transformed, melts as it were, and becomes the yielding; the yielding changes, coalesces, as it were and becomes the firm. In this way the eight trigrams change from one another in turn, and the regular alternation of phenomena within the year takes it course, which means, that the lines within the trigrams may change from one to another to create a different trigram.”

Taking this back to the Isshinryu system referencing non-change we can agree that to achieve cyclic change we must remember the non-change of the past as taught and transmitted by Tatsuo-san BUT we cannot forget to allow that his teachings must, shall and should create a new through a sequential change brought on by the cyclic change of the constantly moving moments resulting in the causality of sequential change creating a new non-changing cyclic sequence of progress. It means that the Tatsuo-san non-changing past becomes a significant yet smaller part of the whole that evolves into something new, unique and relevant to the present moment. 

Something to think about, consider and relate to Tatsuo-san’s intent and context as transmitted by the ken-po goku-i and his non-changing constantly changing teachings of the non-changing past.

Addendum dtd September 23rd, 2014 at 13:45 hours

Here is another excellent example of the “change model” depicted here, i.e. “Ethnically, the Okinawans are believed to be a mixture of three racial groups: Mongolian, Ainu, and Malayan. Their life styles are clearly adopted from surrounding countries, but have been molded over the years to create their own distinctive culture.” - Okinawan Primeval History, Isshinryu Isshinkai eBook, “Isshinkai Manual.”

Now, if non-change means we adhere to the old model religiously and without question and without change then there would be no karate, no Okinawan, no Okinawan culture and no Okinawan belief system to learn from and to admire. It is apparent that the I Ching or at least the beleif system preached in Isshinryu that says change is good because without this taking the old, non-change, way they cycling it though other such non-change ways to achieve a more or less sequential change that occurred over years to create and achieve a totally new and unique cultural belief system that gave us karate and the kind and gentle peoples of Okinawa.

The Mind of Two Minds

When we first begin to delve into the terminologies of the martial arts we assume a certain directness associated with the physical. As we progress, assuming all things being equal or balanced, we begin to see a more spiritual or psychological connection. Take a look at the term, “Isshin.” It is often deciphered as “one heart.” In some character/ideogram translations it means, “One mind; wholeheartedness; one’s whole heart; oneself; one’s own interests; throughout the body, complete change; reform restoration; remodeling; renewal; first instance; first trial, etc. Then you look closer at the ideograms or kanji to narrow it down further to, “one mind; wholeheartedness; one’s whole heart.” 

If you delve even deeper to those great oceanic depths of philosophy and psychology you soon arrive at a meaning that drives both the mind and the heart in practice, training and application be it in combat, fighting, contests or duels or just “the way.” When one thinks of the “heart” they usually take a more “emotional approach.” When one things of the “mind” they usually take a “rational approach.” Here is where the fun and relevant stuff begins.

In reality, how we thrive and strive in life is about creating a wholehearted balance between the emotional and the rational. This is mind-state stuff and important to how one actually applies themselves in life and in a more micro-world, the world of martial arts (as would any similar discipline taken up by folks). 

It has been shown in “Emotional Intelligence” studies that we have two minds. It is two different kinds of intelligence, i.e. one measured we are all familiar with as I.Q. while the other is “emotional.” Consider how often violence is more about an emotional issue while the more pragmatic and peaceful parts of life are considered the “rational” way of the mind. We find difficulties when the two are out of balance. 

The two minds we have are “rational and emotional,” where any imbalance or disconnect, depending on which, results in conflict so it seems logical that we must achieve a balance that keeps both regulated for the good of the individual, their families and society in general. 

In our brains we have a complementary of the limbic system and a combination or interconnectedness of the neocortex, amygdala and our prefrontal lobes. These are what can, should and are the partners of living life within the brain, connecting the proverbial heart and mind into “one.” The results when balanced are both emotional and intellectual intelligence thus ability. The ability is where martial arts begins to “get the picture.” 

When you find the intelligent balance (emotional intelligence and rational intelligence) of the two you benefit from a harmonized head and heart - what I would and could define as “wholehearted” and “one heart.” 

To emphasize this a bit more from the Isshinryu perspective the first character for Isshin is defined as “one.” The second character is defined as, “heart; mind; spirit.” Notice in the use of these terms and characters there is a inter-connectedness in that which I provide between the “one heart and one mind.” If true and follows the beliefs of this systems creator we can understand why he chose the label, Isshinryu. It was to help the practitioners learn about both the heart and mind and then using other studies, i.e. like the kenpo gokui koan like silk certificates, bringing them both into unity and  balance. 

Here in lies the truth and belief behind such a system, bringing the human mind together into one wholehearted unit of life, the rational and the emotional. Both proven in studies to bring about a stable, intelligent and balance person benefitting him or herself, family and society. If you follow the “way” you might find this illuminating. 

“The Mind of Two Minds that are One.” - cejames

Bibliography:

MacYoung, Marc. "In the Name of Self-Defense: What It Costs. When It’s Worth It." Marc MacYoung. 2014.

Goleman, Daniel. "Emotional Intelligence: 10th Anniversary Edition [Kindle Edition]." Bantam. January 11, 2012.

Reference of Ken-po Goku-i: Within the “gokui” we are given a duality in the direct reading, i.e. Heaven and Earth; Sun and Moon; Hard or Soft; Weight and Balance; Seeing and Hearing, and so on. One can find, as I have, many references and inferences toward a balance of yin-n-yang whereby the yin as soft can be attributed to the heart and yang as hard can be attributed to the mind or brain. The entire martial art system can, if you are looking for it, inferences toward a balance of both sides. This can also speak to the balance indicated necessary for proper, correct and real practice, as traditional or classical ways, of martial arts. It may be that this very belief through cultural influences resulted in a movement, when dictated by society, its cultural changes and belief systems, from a “jutsu” model to the “do (doah)” one. 

Goju Ryu Goku-i

In my recent reading of the book titled, “Okinawa Den Goju Ryu Karate-Do,” by Fiichi Miyazato he writes:

Eight Poems of Martial Arts

The mind is one with heaven and earth.

The circulatory rhythm of the body is similar to the cycle of the sun and moon.

The way of inhaling and exhaling is hardness and softness.

Act in accordance with time and change.

Techniques will occur in the absence of conscious thought.

The feet must advance and retreat, separate and meet.

The eyes do not miss even the slightest change.

The ears listen well in all directions.

I find this particular rendition a bit more forthcoming as to what one might expect in the system of Goju. Note here that I am not an expert on the Goju Ryu system except that it has influence on how the Isshinryu system was created by Shimabuku Tatsuo Sensei. I also had the newer edition as released in electronic format, i.e. an eBook. 

Here is the ken-po goku-i from the Isshinryu system:

A person's heart if the same as heaven and earth.

The blood circulating is similar to the sun and moon.

The manner drinking (inhaling) and spitting (exhaling is either hard or soft.

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

The body should be able to change directions 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.

Compare the two, what is your perspective and perception as to meaning along with differences? 

IR: A person's heart if the same as heaven and earth.

GR: The mind is one with heaven and earth.

Note: if you have studied the I Ching as well as defined the actual characters involved you will find that mind and heart come from the same character for “shin [心].” In addition you will find it defined as spirit, vitality and inner strength - all attributes one would gain from the practice, training and study of karate-do or any martial system for that matter. Another definition also alludes to the connections with the more philosophical study, i.e. it means also Chinese heart constellation (one of the 28 mansions). Last is a definition of “friend.” 

IR: The blood circulating is similar to the sun and moon.

GR: The circulatory rhythm of the body is similar to the cycle of the sun and moon.

Note: apparently both lean toward the Chinese inter-connectedness of the human body toward the universe. All things tend toward the various cycles you see in nature as well as the universe, i.e. the movement, spiral like, of the path our solar system travels along with the cycles and pathways the planets spiral around as we travel through the universe including how the sun and moon interact with Earth. It is also notable that in the I Ching as studied and applied by Tatsuo-san the hexagram can be divided into three parts where the upper is inferred to heaven, the middle to man and the bottom to earth. 

IR: The manner drinking (inhaling) and spitting (exhaling is either hard or soft.

GR: The way of inhaling and exhaling is hardness and softness.

Note: in this both seem to be saying the same things. Both infer the immutable fact that there is truly a yin-yang model in all that there is of the myriad of things that are the universe whereby the smallest but most significant and important to us is man or humans, the earth and the sun/moon whom have the greatest influences on all of us. Some tend to forget that with the spectrum of extreme hard at one end with soft at the other there are many gradients in between where in the middle there is achieved true balance in nature, the universe and when applied properly or mastered the martial arts. 

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

GR: Act in accordance with time and change.

Note: there seems a vast difference when reading this line of the gokui. We see Tatsuo-san’s inference to balance and how it becomes a weight dragging us down when that balance is disturbed. This is not the only perspective one can take from Tatsuo-san’s line but when you look to the GR line it can actually make a specific reference toward how one addresses both the time or moment each moment we encounter along with the changes that will and do occur in each of those very moments. This is worth considerable contemplation to come to a conclusion - a conclusion that must remain fluid so that when a moment arrives with a change the person is open to the changes simply because nothing is written in stone. 

IR: The body should be able to change directions at any time.

GR: Techniques will occur in the absence of conscious thought.

Note: like the last, a possible vast difference. Again the same view, perception and perspective should be sought out to gain more benefit from this line, both IR and GR. GR is pretty specific tho by inferring that practice, training and its application must come from the persons instinct, referred to by some professionals as the lizard brain, so that one’s vulcan/thinking mind does not result in a momentary delay causing a freeze, etc. etc.

IR: The time to strike is when the opportunity presents itself.

GR: The feet must advance and retreat, separate and meet.

Note: IR’s version, Tatsuo-san, leans heavily toward what we would look to in using karate, Isshinryu, for self-defense. In the SD world striking first can be perceived as aggressive fighting thus resulting in the proponent being charged with a crime. It can also lead to what one needs to know before, during and after applying all aspects of SD while using the physical of karate, i.e. knowing about force application in SD, etc. Although advance, retreat, separate and meet have a meaning according to the time in which it was created, the cultural societal legal belief systems, etc. may not apply directly in modern times. Tatsuo-san’s interpretation and presentation tends to lean heavily toward both the ancient times and modern simply because of its koan like form. 

IR: The eyes must see all sides.

GR: The eyes do not miss even the slightest change.

Note: both tend to lean in a more direct meaning toward an ability one must find and implement that provides the practitioner with situational and environmental awareness. It does not stop there because to have these two means leaning about other such things so that a broader meaning can be applied to any given situation accordingly. Many stop at the more direct meaning derived and/or taught, the eyes seeing an adversary, how they are fighting, and so on. 

IR: The ears must listen in all directions.

GR: The ears listen well in all directions.

Note: the same as the last applies as well here too. It is not just about listening in a conflict, it is also about how active you are as you listen. It is about what you hear when applying situational and environmental awareness. It is also about listening to yourself, are you being hijacked by your emotions? Are you falling pray to the monkey brain? Listening is not just about what noise reaches your ear, it is about your perceptions, your perspectives, your culture and your belief systems as they are applied to any given situation. 

The first question I asked myself was, “Why are their apparently differences between these two?” I am theorizing that since Tatsuo-san studied Goju Ryu that he had been exposed to the GR version of the gokui. Then I thought to myself, since Tatsuo-san studied the more spiritual learnings of the Chinese through things like the I Ching along with his calling as a sumuchi or fortune teller that maybe his redact or rendition was to add in the more spiritual or philosophical. 

Tatsuo-san’s version or interpretation may have been changes he contemplated along with the various aspects of both Goju and Shorin that ended up becoming the Isshinryu system. I suspect and believe that Tatsuo-san wanted to truly blend and inter-connect the yin and yang of martial systems meaning that the philosophical, theoretical, physiokinetical and technique of martial systems. 

I also personally believe that his goku-i (shortened for brevity from ken-po goku-i) also wanted to convey the importance of the last paragraph that leads one to fulfill his wishes to learn more about the culture and beliefs of the Okinawan peoples. In this, with some Isshinryu practitioners as well as other karate systems, he has succeeded because many do contemplate the koan like meaning of the goku-i he presented. I have written an eBook on the goku-i as it applies to me so, at least, Tatsuo-san succeeded in my study and practice of Okinawan Ti, Isshinryu. 

The Gokui without Adequate Explanation

I like the gokui. I like it that Tatsuo-san provided it to the first group of Western Military personnel on Okinawa. I am especially grateful that those first students decided to continue passing on the system to their students who passed it down to their students for if that had not occurred I would not be practicing Isshinryu today and making the effort to understand it as I believe Tatsuo-san intended. 

One of my efforts over the past couple of decades has been an attempt to provide adequate, sensible and coherent explanations for the ken-po goku-i as provided by Tatsuo-san, the creator of the Okinawan Isshinryu system. I have discovered that the ancient Chinese classics to include a Bubishi are instrumental and necessary to fully and completely understand a martial system.

My efforts to decipher and provide explanations on the gokui (shortened from ken-po goku-i for brevity, etc.) is because over the last forty years I have not heard one explanation that made sense to me other than bare bones direct and obvious explanations, i.e. the eye must see all sides as “the eyes must take in all sides in a fight so as to see and hear your adversaries, etc.” as if attacked by a group of antagonists. 

Maybe this is all there is to the gokui but it that is so they why bother to give a copy to students? Why bother to ask students to try and understand the Okinawan culture and belief systems? Without the gokui, as well as the fundamental principles of martial systems with specificity to the first one titles “theory” and the last one titles “philosophy,” then the martial arts are just fighting with hands and feet and wooden weapons, etc. 

My personal journey using the study of the gokui makes senses and when explained as I have done in my eBook (soon to be published - shameless promotion here) it makes sense. It does not mean that it is right or wrong, just my interpretation as it connects to all martial systems and not “just Isshinryu.” 

Let me provide an example as to what I am trying to convey in interpretation of the gokui. A direct student of Tatsuo-san stated, “One of Isshinryu gokui is raise the big toe.” I have seen this stated in a few slightly different renderings but other than making that statement there has been, to date, no reasonable explanation as to how that relates to the eight terse tomes of the gokui as provided to Isshinryu students by Tatsuo-san. Read the following and then tell me which ones and how forming a foot while raising the big toe interconnects with the gokui?

1. A person's heart if the same as heaven and earth. Dragon (heaven) overhead and tiger (earth) in the headress.

2. The blood circulating is similar to the sun and moon. The dragon which leaves the water and flies overhead to return to the sea. The never-ending cycle.

3. The manner drinking (inhaling) and spitting (exhaling is either hard or soft. Open hand and fist of the Megami.

4. A person's unbalance is the same as a weight. There is a balance of the yin and yang in the symbol.

5. The body should be able to change directions at any time. The dragon flying overhead is Tatsuo who looked at change in a positive light.

6. The time to strike is when the opportunity presents itself. This again is represented by the opened and closed fist, to strike only as a last resort.

7. The eyes must see all sides. Represented by the stars or teachers who light or guide the way.

8. The ears must listen in all directions. Megami is alert and listens. Listening is knowledge.

Note: the explanations that follow each line of this gokui are simply showing a relation or connection to the symbology of the Isshinryu-no-megami.

Even if someone stated that the raised toe is about maintaining balance as per line four and then explained how that worked in action then it would connect to the gokui in a way that explained why, how and when we would form that foot in applying karate in a fight or self-defense. No one says that and no one to date has provided such an explanation. My explanation is more in like with theory and philosophy as principles that connect the mind, body and spirit training derived from the practice, training and application of Isshinryu in life. 

The other quote that I have read is about a special way of forming a spear hand, nukite, that is supposed to be Isshinryu no gokui. 

Of course, if they are talking about a gokui that has nothing to do with the above ken-po goku-i as written and presented to the early students of Isshinryu then that is another matter totally. 

I have heard how there are a variety of gokui within Isshinryu, i.e. there is a kata gokui, etc. that is not connected or related to the written ken-po goku-i than that is also another matter but I was impressed with the belief that they all connected and are passed on and taught to students using the ken-po goku-i as a “key” to open our hearts, minds and bodies to the intricacies of the Isshinryu system much like the study of the fundamental principles of martial systems for all martial systems. 

There is a book written by a leading proponent of Isshinryu that says it is his gokui as he believes it was meant to come from Tatsuo-san but I have read that book and it is more in line with a self promoting ego stroking effort with the ken-po goku-i simply adhered to the front of the book for a title. No where in the book do I sense any connectivity to what is written to the actual goku-i as shown above. 

This begs the question as to why, “Why don’t folks who use the gokui as sound bites in teaching and training provide full, complete and coherent explanations as to how it applies, connects and inter-connects. 

I find the goku-i as I interpret it for my studies and practices to be a key that unlocks the door to the full wholehearted study of the Okinawan martial system of “Ti or Te.” It is like the hub of a wheel on a wagon that uses the spokes, i.e. the gokui and principles as they apply, that form the circle or wheel that rolls us over the path or way of life through the discipline of martial arts. 

So, I ask the question or make the request that anyone, I mean anyone, provide the connection from the gokui to the physical manifestation of a raised toe or formation of nukite, etc.? Anyone? 

Addendum dtd Wednesday May 28, 2014 at 9:19hrs:

Gokui [極意]

The characters/ideograms mean, “Essential point; main point.” The first character means, “poles; settlement; conclusion; end; highest rank; electric poles; extremely; most; highly,” the second character means, “idea; mind; heart; taste; thought; desire; care; liking.”

Ahhhh, enlightenment. I made a mistake by connecting the comment using just the term gokui to the terse tome of the ken-po gokui [拳法極意]. When you take the term gokui and the characters by themselves external from the term ken-po goku-i you find that the definition is essential point or main point. So, the nukite and the raising of the big toe are an essential point or main point within the physical that is Isshinryu. 

This makes a lot more sense. It is using a term that just happens to be connected with the more philosophical meaning attributed to the ken-po goku-i. In other words I mixed up one subject with another. 

This is another whole subject other than the ken-po goku-i. Cool. Just sometimes I need an extra glimmer of light to see things more clearly. I still have the questions I pose above and that doesn’t change but this explains why I wasn’t connecting one with the other properly. Cool. 

My eBooks

I am still working on them when time permits (I plan on retiring from my real job next July so if I am not done by then, then I will have all kinds of time to complete the project). I have two that are going through their final edit stages and will soon be published. One is a terminology book and the other is the gokui book. I also plan on having them printed in hard cover through Lulu. 

I have added a huge amount of terms in the fist book and the second is in its polishing stages. Look for the eBook at Smashwords and the printed versions at Lulu. 

Kata and Gokui

In a recent posting on FaceBook Advincula Sensei provides some data he got from Shinsho (Tatsuo-san’s second son), i.e. “What is the most important thing to teach karate students?”

His answer was that karate had two parts. First part is show karate, i.e. he and his father understood that to draw in students you needed to put on a demo, i.e. where Tatsuo-san would drive a 16 penny nail through a plank and others would demo tameshiwari, etc. Second part was “kata and gokui, i.e. these two were to most important parts of karate training and practice. 

Show karate, said Shinsho, includes sport karat and tameshiwari. 

Where I question things is, “When you make a statement like ‘kata and gokui are the most important aspect of karate,’ you have to consider what they mean by making that statement.” How kata has gokui and what that gokui is may be the most important aspect of karate training and practice. Just accepting the statement without finding the essence and meaning of how these two come together into one wholehearted practice is important. In my view, how can you understand what you are doing without this knowledge.  

I have studied, my perspective, the gokui for years now. I took it beyond the obvious and made connections that would support such a statement. I actually believe that the gokui is the most important aspect of karate and kata is born of that aspect. When you think of the fundamental principles of martial systems, i.e., “theory principle and philosophy principle,” you get a sense of how the terse karate koan of the gokui can lead to support the practice, training and application of karate in life. Even the other two major principles of physiokinetics and technique come from theory and philosophy which are all reflected in the gokui as presented by Tatsuo-san (note: there are more than one interpretation of gokui in karate circles and this is just the one Isshinryu studies). 

I feel strongly, my feelings and sense of things, that the gokui is a key to lead us toward the fundamental principles of martial systems that also are about life, morality, humility, decency and many other traits that make for a whole holistic person. I feel this is important since that drives how you apply your training and practice in the real world. 

The gokui is also a koan that helps practitioners to reach a level of focus and awareness that allows us to separate the wheat from the chaff, i.e. where a practitioner could detect the rhetoric that drives commercialized martial arts to see the value of classical or traditional martial arts. 

The gokui is that key that leads us to the underlying connections and interconnections that unite the seemingly separate and different approaches to the martial arts. It is this teaching of the underlying factors that make all martial arts function and provides them the value I believe we all search out in our study of this physical and spiritual discipline. 

As I allude to in this post there are connections and interconnections that make the study of martial arts valuable and holistic. It is this teaching that leads us past the mere basics and provides guidance toward mastery, true master of martial arts. This is how gokui and kata lead toward a complete and wholehearted study of Isshinryu, Karate and all Martial Arts. 

Multi-Dimensional Interconnectedness

The yin-yang symbol often leads the practitioner to view its symbolism toward a more one dimensional understanding. In that the one whole symbol is composed of two entities that are opposites. Those opposites complement while remaining mostly separate yet blending because of the opposite seeds contained within each side, i.e. the seed for yin within the yang that blossoms as it moves through time and space into the one whole that will become its complementary opposite, yang. 

This morphing continues consistently and constantly through out the Universe, nature. I suggest that there is a greater dimension to this concept. It is that within the seeds is another dimension of yin-yang or yang-yin - as appropriate. This is the entrance to the next level or dimension of the singularity of one that is the birth of the two, yin-yang. 

This continues within each dimension extending out or in to infinity or the void that gave birth to the duality that led to the four (Trigrams) and then the eight until you get the full 64 hexagrams. If this holds true then I believe we can accept the multi-dimensional nature of the Universe with possibly sixty-four separate and distinct levels or dimensions. 

Take this back to the study, training and practice/application of martial system we come to understand, a bit more, the multi-dimensional interconnectedness of the discipline where any one level or dimension that is neglected means an imbalance of the whole leaving out the possibility of a one wholehearted holistic completeness of the model that is martial arts. 

Click the image to see a larger view. 

In’yo-wagou [陰陽和合]

The characters/ideograms mean, “the harmony of yin and yang energies.” The first character means, “shade; yin; negative; sex organs; secret; shadow,” the second character means, “sunshine; yang principle; positive; male; heaven; daytime,” the third character means, “harmony; Japanese style; peace; soften; Japan,” the fourth character means, “fit; suit; join.” 

A term to express an overall fundamental meaning behind the study of the Ken-po Goku-i. A terse karate koan that is presented at the very start of practice and training, i.e. when you first start you adventure into the world of martial arts - Okinawan Karate. This study like the martial arts is an ongoing contemplation of the goku-i that will change and remain fluid for the practitioner. 

Although a definition of the goku-i uses the English word “secret” there are no secrets within the terse tome but rather a key to open the mind to all the possibilities that are within the practice and training of martial arts. The karate koan, goku-i, in its terse form leaves a chasm of opportunity to form the interconnection of principles toward a fuller and holistic understanding of the arts that drive the application. Without this the martial arts are merely a set of physical activities sometimes used in a violent way. 

Even tho, on first appearances, the goku-i seems to use a modest and plain form to first introduce the fundamentals of yin-yang or In’Yo (in Japanese) when applied in practice and training tend to unlock what is already within each of us, the ability to formulate a philosophical theory about what we seek in the arts. It unlocks and points us directly to the fundamental principles of martial systems. Those principles that drive the arts regardless of style or systemizations often seen on the surface of all forms of practice and training. 

In’yo-wagou is about balance for balancing yin-yang is the creation of harmony of those intrinsic energies the are the very foundation of life or life energies. The Chinese call this life energy, “Jing [精] (prenatal, postnatal and kidney, etc.; one of the three treasures of traditional Chinese Medicine along with Qi and Shen).” In Japanese the term is “sei [精] meaning spirit; sprite; nymph; energy; vigor; strength; fine details and semen.”

The Gokui - A Different Perspective

The Eight Codes of Isshinryu - The Gokui

Belt Colors - A Philosophical Gokui View

I found this on a Tae Kwon Do site explaining the significance of the various colors. They attribute that to some historical meaning that raised the question on how that could be since this particular martial art is a more modern creation. (Note: two changes were made below to make this more generic, i.e. martial arts from Tae Kwon Do and the "Color Brown" from "Color Red." 

Color White: signifies innocence, as that of a beginning student who has no previous knowledge of Martial Arts

Color Yellow: signifies the Earth from which a plant sprouts and takes roots as the Martial Arts foundation is being laid.

Color Green: signifies the plant’s growth as the Martial Arts skill begins to develop.

Color Blue: signifies the heaven, towards which the plant matures into a towering tree as training Martial Arts progresses.

Color Brown: signifies danger, cautioning the student to exercise control and warning the opponent to stay away.

Black Belt: opposite of white, therefore signifying the maturity, and proficiency in Martial Arts. It also indicates the wearer’s imperviousness to darkness & fear.

(When I read these it brings to mind my philosophical views through the study of the ken-po goku-i. You have a reference to Earth [a person's heart is the same as heaven and earth] and Heaven and of course Man [also a part of the trigrams of the I Ching, etc.], etc.)

What I found interesting here in this explanation is its inference toward the more Chinese spiritual views as might be presented in ancient classics such as the "I Ching," "Tao Te Ching," and others such as those derived from the study of Buddhism, Confucianism and Zen Buddhism, etc. 

Then I would add in that the colored belt system didn't exist prior to the very early 1900's. They were created by Kano Sensei of Judo fame. They were adopted through Funakoshi Sensei influence to Okinawa Karate systems. 

This is interesting and I personally like these explanations of what could have possibly been a color system but history tells us that the significance of the colors didn't exist even in the early days of Judo. Kyu grades, at least in the early 1900's on Okinawa, were actually "white and black" to later become "white, green and black" and in the late fifties and early sixties became, "white, green, brown and black." Even in Judo, the dan grades of black only went up to the fifth level or grade. 

It is interesting to find that stories that attach such significance to things martial arts lean heavily toward a more economic and commercial influence. Especially to the Kyu grades/levels, i.e. with ten levels that only had four colors to all ten having separate colors or certain colors with the stripes added. Even the stripes on the ends was a modern creation because in the mid-nineteen hundreds, say about the sixties or seventies, the three gold stripes that indicated honorary titles such as Hanshi, etc. were used and the west mistook them for representation of the dan levels/grades. There are only three recognized gold stripes on the black belt and they represent the three teaching levels of a master teacher, i.e. Kyoshi, Renshi and Hanshi. 

Again, the institution of those additional stripes to indicate the actual dan levels came from Western influences that were, in my view, driven by commercialism and economic needs. 

Regardless of all this speculation I like the explanations this group provided for these colors for the Kyu grades/levels but if I were to use them it would be more as a teaching tool and a philosophical perspective for a practitioner of martial systems to elucidate and contemplate in the hopes of creating a more "spiritual" view of martial arts, i.e. a more holistic practice developing the mind, body and spirit (not a religious spirit). 

The Eyes Must See All Sides - More than Just Seeing

How do we know what we see is what is true or exists. Often humans tend to see "what they want to see." It is not truly about the eyes but rather the facial expressions that surround the eyes. Our emotions have effects that can begin with certain changes in the musculature around the eyes, i.e. the eyelids, the corners and the lower lids. Since that is connected to other facial musculature the whole tends to send the messages. So, why do they say look into the eyes when actually you look at the eyes and allow your peripheral vision to detect true meaning from the facial musculature results of emotional output from our brains, i.e. be it the Human brain, the Monkey brain or the Lizard brain.

When I read this particular section of the ken-po goku-i I don't just "see" what my eyes can detect both directly and peripherally but what my mind sees as well. Take for instance a person hiking in the woods. They see a shape out of their peripheral vision that the Lizard brain says "looks like a snake!" Your Lizard brain then triggers the instinct to jump back, open the eyes wider, take a direct view on the object (OODA starts here), then decide if it is truly a snake or what it actually is, a stick that looks like the shape of a snake, then you act accordingly, i.e. either run like hell because it was a snake or shake your head, take a deep breath and say to yourself, "wow, glad it wasn't a snake." 

In recent posting I have spoke about perceptions, context, culture and beliefs, etc. that have effects on how we "see" things. This is also part and parcel to the goku-i's meaning. It takes us away from the more obvious and trains us to achieve all levels of seeing, both physically and metaphorically speaking. This applies to all of life, not just martial arts. 

"Seeing all sides" also denotes a very fundamental and basic methodology of martial arts, the learning and application of fundamental principles of martial arts such as the principle of theory, the principle of physiokinetics, the principle of techniques and the principle of philosophy. To truly see all sides of what constitutes a full martial art is to "see all sides within that system," i.e. the principles that drive that system and remain the same principles that drive all systems of martial arts. To only learn about the physiokinetic forms is limiting and results in learning how to dance the martial dance. 

Then there is "seeing all sides" of the self. Seeing both your faults and your perfections equally with the notion that both will contribute to mastery of any discipline including, of course, martial systems. This may be the most important principle of both theory and philosophy that when properly understood and practiced make the principles of both physiokinetics and technique better or more complete. 

So, you can see that taking the literalness of "seeing all sides" as a stand alone meaning simply states that you are not "seeing all sides." Sides are not just a physical manifestation of the goku-i but rather a means to mental training to "see all sides" of all the principles that support and define a true, classical and traditional understanding of martial systems. 

Principles and Gokui Connections

PRINCIPLES OF THEORY

Universality, Control, Efficiency, Lengthen Our Line, Percentage Principle, Std of Infinite Measure, Power Paradox, Ratio, Simplicity, Natural Action, Michelangelo Principle, Reciprocity, Opponents as Illusions, Reflexive Action, Training Truth, Imperception and Deception.

PRINCIPLES OF PHYSIOKINETIC

Breathing, Posture, Triangle Guard, Centerline, Primary Gate, Spinal Alignment, Axis, Minor Axis, Structure, Heaviness, Relaxation, Wave Energy, Convergence, Centeredness, Triangulation Point, The Dynamic Sphere, Body-Mind, Void, Centripetal Force, Centrifugal Force, Sequential Locking & Sequential Relaxation, Peripheral Vision, Tactile Sensitivity, Rooting.

PRINCIPLES OF TECHNIQUE

Techniques vs. Technique, Equal Rights, Compliment, Kobo Ichi, Economical Motion, Active Movement, Positioning, Angling, Leading Control, Complex Forces, Indirect Pressure, Live Energy & Dead Energy, Torsion & Pinning, Speed, Timing, Rhythm, Balance, Reactive Control, Natural & Unnatural Motion, Weak Link, Non-Telegraphing, Extension and Penetration.

PRINCIPLES OF PHILOSOPHY

Mind, Mushin, Kime, Non-intention, Yin-Yang, Oneness, Zanshin & Being, Non-action, Character, The Empty Cup.

Ken-po Goku-i:

A person's heart if the same as heaven and earth. The blood circulating is similar to the sun and moon. The manner drinking (inhaling) and spitting (exhaling) is either hard or soft. A person's unbalance is the same as a weight.  The body should be able to change directions 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. The mind must grasp all the tactual data not seen on all sides and not heard in any direction. 

or as I like to write them: "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."

The ken-po goku-i relates to the fundamental principles of martial arts. All nine, as I write my gokui, are based on older theories about martial systems that have been vetted into actual strategies, tactics and techniques/combinations, etc. 

The first two lines speak toward philosophies. The next seven lines speak toward physiokinetics and techniques. 

If you study the gokui and the principles long enough and then actually bring them to life in your practice and training all of the principles will be referenced within the meaning of the gokui. 

Look toward symbolism within the gokui to discover the principles as they are applied toward martial systems in practice, training and applications. The gokui is a more philosophical driven fundamental from the ancient studies of the sensei who came before us while the principles are a direct foundation on which all systems function. 

As with all things in martial arts or any mental-physical-spiritual discipline encompass all four principles of theory, physiokinetics, techniques, and philosophies. It is our connection to the heritage that is martial arts from a connection to the ancient classics along with the historical training and practice that is tradition and of a classical nature the bore us modern martial systems. 

Look at the connection to our past to discover how we can make it work for our current time, moment to moment. The old adage of learning from our past so as to not repeat it in the presence applies. We don't want to lose that connection to the past as that is what teaches us holistically to discover what is relevant for present times while creating a new connection that will soon become the future.

Principles within a Principle

The principle within the principle of yin-yang are the following:

PRINCIPLES OF THEORY (Yin Principal)

Universality, Control, Efficiency, Lengthen Our Line, Percentage Principle, Std of Infinite Measure, Power Paradox, Ratio, Simplicity, Natural Action, Michelangelo Principle, Reciprocity, Opponents as Illusions, Reflexive Action, Training Truth, Imperception and Deception.

PRINCIPLES OF PHYSIOKINETIC (Yang Principle)

Breathing, Posture, Triangle Guard, Centerline, Primary Gate, Spinal Alignment, Axis, Minor Axis, Structure, Heaviness, Relaxation, Wave Energy, Convergence, Centeredness, Triangulation Point, The Dynamic Sphere, Body-Mind, Void, Centripetal Force, Centrifugal Force, Sequential Locking & Sequential Relaxation, Peripheral Vision, Tactile Sensitivity, Rooting.

PRINCIPLES OF TECHNIQUE (Yang Principal)

Techniques vs. Technique, Equal Rights, Compliment, Kobo Ichi, Economical Motion, Active Movement, Positioning, Angling, Leading Control, Complex Forces, Indirect Pressure, Live Energy & Dead Energy, Torsion & Pinning, Speed, Timing, Rhythm, Balance, Reactive Control, Natural & Unnatural Motion, Weak Link, Non-Telegraphing, Extension and Penetration.

PRINCIPLES OF PHILOSOPHY (Yin Principal)

Mind, Mushin, Kime, Non-intention, Yin-Yang, Oneness, Zanshin & Being, Non-action, Character, The Empty Cup.

It should be noted that this overall view of the inner principle that is philosophical provides for the over all yin-yang of nature. Much like the I Ching's trigrams composed of the four two-line set of lines that are used to create both hexagrams and trigrams composed from the singular great tai chi into the two lines, one broken and one complete being yin-yang whereby nature further divides into the four (set of two lines) lines or stages that are greater (old) yang, lesser (young) yang, greater (old) yin and lesser (young) yin. The four are represented by the combination of the singular lines. 

This further represents how the flux or flow of life waxes and wanes between the greater and lesser of either yin or yang as appropriate. The four are dependent upon one another to create the one wholehearted holistic aspects of life and nature. This is the basis of all disciplines with emphasis on martial arts. 

Using the principles as our foundation you can see that there are equal yin and equal yang representations as shown above designations of principle categories with a equal number of yin-yang associations within each category of principles. This, I believe, is how martial arts were created and developed over the history of martial arts. 

Even our Okinawan styles and/or systems are all born from a single marital entity that is Indian to Chinese to all others. The history goes so far back that the only connection that is known today is the indian influences on the Chinese martial arts. 

To achieve true master of any martial art the practitioner should strive to keep an equilibrium or balance of all yin-yang aspects. To lessen or remove any one aspect puts the entire system out of balance and like a great weight will result in the fall of that system, especially when needed the most.