The kenpo gokui alludes to the I Ching which in turns tells us that correctness is a hallmark of a good person. In that light I wanted to use this to lead into the fact that for me I must tell you that although Isshinryu has many values for both the fighting arts and life that it also tells us through the gokui that correctness and accuracy are important.
In that light I am telling you that Isshinryu and Karate are not meant as a modern day self-defense method, it is a fighting method. If we are to include teaching of self-defense then we have to do it correctly. This means differentiation in Isshinryu is karate and self-defense is something totally different.
Lets look at self-defense as "personal safety" and ... [Note: the link below has many other postings on this topic and you MUST read it all if you wish to be accurate and truthful when you say your Isshinryu and/or karate training provides self-defense.
If you are serious about learning self-defense then I would put to you that you have a means of doing so with out resorting to any kind of physical action. This blog site I am recommending is providing information in regard to personal safety.
I recommend reading it very much!
All Bottles are Truly Good
The Subtleties of Self-Defense
I always felt that I had a good handle on knowledge and use of Self Defense until I read both "Meditations on Violence" and "The Gift of Fear." I also was led to the below links on the Internet which really opened my eyes to the true meaning of self-defense.
I am also now painfully aware of the legal ramifications to any action I might take in defending myself if attacked.
Let me stress that what I was taught and what I taught do not fill the bill for self-defense. I am here to correct that and to make sure anyone who reads my stuff is taught that self-defense is a complex issue and anyone who desires to protect themselves from violence, etc. MUST LEARN the ENTIRE spectrum of self-defense.
I also must say emphatically that when you read the books above you MUST REMEMBER that you can not gloss over the facts as to the perspective of the author. You might be inclined to miss aspects of their prose because something they say inspires you and causes you to MISS the context will get you into trouble.
What I am saying is never lose site as to the perspective of the author. You might misunderstand by not remembering that the author is a peace officer, prison guard, military, etc. so the law as to force and self-defense my be skewed in your mind and from your perspective.
So, read those books and within those pages the below links are provided and you should go to them and learn what "real" self-defense is and the many subtleties are as to what constitutes SD and ASSAULT, etc.
If you are a Martial Arts Sensei and teach Self-Defense DO NOT ASSUME YOU WERE TAUGHT CORRECTLY OR KNOW ALL YOU "NEED" TO KNOW to prevent crossing that line or as one blog post says, "It doesn't go in the wheelbarrow."
Here are recommended sites on Self-defense for your REQUIRED reading pleasure:
What is self-defense? and Good Self-defense.
These two links have several links within each post for further review. I suggest reading them all.
Notice on the left, "In This Hub:," the topics are excellent.
I am also now painfully aware of the legal ramifications to any action I might take in defending myself if attacked.
Let me stress that what I was taught and what I taught do not fill the bill for self-defense. I am here to correct that and to make sure anyone who reads my stuff is taught that self-defense is a complex issue and anyone who desires to protect themselves from violence, etc. MUST LEARN the ENTIRE spectrum of self-defense.
I also must say emphatically that when you read the books above you MUST REMEMBER that you can not gloss over the facts as to the perspective of the author. You might be inclined to miss aspects of their prose because something they say inspires you and causes you to MISS the context will get you into trouble.
What I am saying is never lose site as to the perspective of the author. You might misunderstand by not remembering that the author is a peace officer, prison guard, military, etc. so the law as to force and self-defense my be skewed in your mind and from your perspective.
So, read those books and within those pages the below links are provided and you should go to them and learn what "real" self-defense is and the many subtleties are as to what constitutes SD and ASSAULT, etc.
If you are a Martial Arts Sensei and teach Self-Defense DO NOT ASSUME YOU WERE TAUGHT CORRECTLY OR KNOW ALL YOU "NEED" TO KNOW to prevent crossing that line or as one blog post says, "It doesn't go in the wheelbarrow."
Here are recommended sites on Self-defense for your REQUIRED reading pleasure:
What is self-defense? and Good Self-defense.
These two links have several links within each post for further review. I suggest reading them all.
Notice on the left, "In This Hub:," the topics are excellent.
Remember This
Remember that this blog site is just information. I don't profess to be an expert at anything nor does the fact of posting make the content anything other than possible truth and/or factual.
I like to learn so I write, so I can learn. I like doing it here so I can get feedback, nothing more, nothing less.
Take this blog site with a huge grain of salt, read it if you like, then decide for yourself if it applies or if it is just "crap."
I like to learn so I write, so I can learn. I like doing it here so I can get feedback, nothing more, nothing less.
Take this blog site with a huge grain of salt, read it if you like, then decide for yourself if it applies or if it is just "crap."
The Perfect Circle
When one studies the I Ching one cannot help but be introduced to the symbol of the "yin and yang" which is enclosed within a "perfect circle." In our understanding of that symbol it has become known:
"End and beginning are connected in a seamless cycle, so that above and below make a perfect circle. Examine the patterns of dragon and tiger [constellations of the eastern and western sky]. Plot their revolutions with regard to the seven regulators [the sun, the moon, and the five planets]."
Every myriad thing of the Earth and Man are composed of a beginning and an end. The life cycle much like constellations, the sun and moon, the flow of blood and the cycles of chi are patterns that are reflected by one another that are plotted by the Tao and if we allow it to guide us then we connect and live contently.
The symbol of the Yin and Yang are encompassed/enclosed by the perfect circle! The sun is a perfect circle of light. The moon is a perfect circle of subdued light for the darkness. The Earth is also a perfect circle where Man resides.
The Tao as the totality of Being is drawn as a circle. Also, the circle, as in Greek philosophy, is regarded as the embodiment of perfection in that nothing can be added to it.
End and beginning are connected in a seamless cycle, so that above and below make a perfect circle. Examine the patterns of dragon and tiger [constellations of the eastern and western sky]. Plot their revolutions with regard to the seven regulators [the sun, the moon, and the five planets].
As for the grinding of the circle and square [Heaven and Earth] against one another, the mutual opposition between hard and soft [yang and yin]; by rule, abundance enters decline and what ends is born again. There is filling up; there is emptying out. If flows or stops; there is not constancy.
Bibliography:
Nylan, Michael. "The Elemental Changes: The Ancient Chinese Companion to the I Ching." Albany NY, State of NY Press. 1994
The Importance of Timing in All Things
While studying "The Elemental Changes" which is a companion to the I Ching which in turn is bridged to karate-do via the "kenpo gokui" expressing in a quaint way how important timing is not only in combat but in life.
"Clearing the filed of stones is tough work even when the stones are smooth. But the individual who intends to persevere in his task will find it much easier if he waits until rain or a thaw has softened the ground. Such are the benefits of acting at the right time."
This seems to tell me that although the work necessary to develop appropriate timing in all things one must be prepared to spend the time and effort to attain that innate ability that we have suppressed in our quickening lives. It also tells us to use our minds to "see" those things necessary to get to our goals not by circumventing the process but achieving the goal in the most direct fashion. This does not mean shortening the time it takes to get there but to remove all the obstacles that will try to misdirect us from the correct path.
Bibliography:
Nylan, Michael. "The Elemental Changes: The Ancient Chinese Companion to the I Ching." Albany NY, State of NY Press. 1994
Virtue and Duty
Make virtue and duty the "root of profitable action."
[Profitable in the sense I understand is actually "right" action. To take the right path in any situation is the hallmark of one who is "bushi."]
Bibliography:
Nylan, Michael. "The Elemental Changes: The Ancient Chinese Companion to the I Ching." Albany NY, State of NY Press. 1994
Spirit
We all train and spout words such as spirit but do we really understand what it takes to have spirit in life. We all talk about how we learn to to become something more in our practice and hopefully in life but do we really understand. This story is not about karate or the gokui but it does show us how we all can be something more.
It was sent in an email and I have absolutely now way of proving it to be true but considering the message and spirit of it I believe it teaches us to be more than mere karate-ka, more than just us.
----------------- It begins here:
At a fundraising dinner for a school that serves children with learning disabilities, the father of one of the students delivered a speech that would never be forgotten by all who attended. After extolling the school and its dedicated staff, he offered a question:
'When not interfered with by outside influences, everything nature does, is done with perfection. Yet my son, Shay, cannot learn things as other children do. He cannot understand things as other children do. Where is the natural order of things in my son?'
The audience was stilled by the query.
The father continued. 'I believe that when a child like Shay, who was mentally and physically disabled comes into the world, an opportunity to realize true human nature presents itself, and it comes in the way other people treat that child.'
Then he told the following story:
Shay and I had walked past a park where some boys Shay knew were playing baseball. Shay asked, 'Do you think they'll let me play?' I knew that most of the boys would not want someone like Shay on their team, but as a fatherI also understood that if my son were allowed to play, it would give him a much-needed sense of belonging and some confidence to be accepted by others in spite of his handicaps.
I approached one of the boys on the field and asked (not expecting much) if Shay could play. The boy looked around for guidance and said, 'We're losing by six runs and the game is in the eighth inning. I guess he can be on our team and we'll try to put him in to bat in the ninth inning.'
Shay struggled over to the team's bench and, with a broad smile, put on a team shirt. I watched with a small tear in my eye and warmth in my heart. The boys saw my joy at my son being accepted.
In the bottom of the eighth inning, Shay's team scored a few runs but was still behind by three.
In the top of the ninth inning, Shay put on a glove and played in the right field. Even though no hits came his way, he was obviously ecstatic just to be in the game and on the field, grinning from ear to ear as I waved to him from the stands.
In the bottom of the ninth inning, Shay's team scored again.
Now, with two outs and the bases loaded, the potential winning run was on base and Shay was scheduled to be next at bat.
At this juncture, do they let Shay bat and give away their chance to win the game?
Surprisingly, Shay was given the bat. Everyone knew that a hit was all but impossible because Shay didn't even know how to hold the bat properly, much less connect with the ball. However, as Shay stepped up to the plate, the pitcher, recognizing that the other team was putting winning aside for this moment in Shay's life, moved in a few steps to lob the ball in softly so Shay could at least make contact.
The first pitch came and Shay swung clumsily and missed.
The pitcher again took a few steps forward to toss the ball softly towards Shay.
As the pitch came in, Shay swung at the ball and hit a slow ground ball right back to the pitcher.
The game would now be over. The pitcher picked up the soft grounder and could have easily thrown the ball to the first baseman. Shay would have been out and that would have been the end of the game. Instead, the pitcher threw the ball right over the first baseman's head, out of reach of all team mates.
Everyone from the stands and both teams started yelling, 'Shay, run to first! Run to first!' Never in his life had Shay ever run that far, but he made it to first base. He scampered down the baseline, wide-eyed and startled.
Everyone yelled, 'Run to second, run to second!'
Catching his breath, Shay awkwardly ran towards second, gleaming and struggling to make it to the base. By the time Shay rounded towards second base, the right fielder had the ball . the smallest guy on their team who now had his first chance to be the hero for his team.
He could have thrown the ball to the second-baseman for the tag, but he understood the pitcher's intentions so he, too, intentionally threw the ball high and far over the third-baseman's head.
Shay ran toward third base deliriously as the runners ahead of him circled the bases toward home. All were screaming, 'Shay, Shay, Shay, all the Way Shay' Shay reached third base because the opposing shortstop ran to help him by turning him in the direction of third base, and shouted, 'Run to third! Shay, run to third!'
As Shay rounded third, the boys from both teams, and the spectators, were on their feet screaming, 'Shay, run home! Run home!' Shay ran to home, stepped on the plate, and was cheered as the hero who hit the grand slam and won the game for his team 'That day', said the father softly with tears now rolling down his face, 'the boys from both teams helped bring a piece of true love and humanity into this world'.
Shay didn't make it to another summer. He died that winter, having never forgotten being the hero and making me so happy, and coming home and seeing his Mother tearfully embrace her little hero of the day!
Self cultivation...
"Real cultivation is possible only when it develops from a firm core of integrity."
[Integrity first, self-cultivation second, and self-improvement comes; with a side effect of real cultivation.]
Bibliography:
Nylan, Michael. "The Elemental Changes: The Ancient Chinese Companion to the I Ching." Albany NY, State of NY Press. 1994
Passion and Dedication
When you believe in something and are passionate about it then it is not hard to understand the initial reactions one of this nature goes to when confronting direct affronts to those beliefs. We must always take a deep breath, three of them minimum, to clear our minds and emotions and look upon that confrontation with neutral mind or mind of no mind.
To allow our deep passions and total dedication direct our emotions and egos toward anger and frustrations leads to disaster [as written in the I Ching which we come to from the key to the fighting/martial arts called the kenpo gokui].
Take a moment, breathe deeply to clear the spirit, mind, and body, consider the strategy and tactics necessary to correct the situation where both come to an understanding that benefits them and those they socialize with in and out of the dojo.
Don't listen to the ego but listen to the heart and let mindfulness and logic drive you to mutual agreement and if you are very lucky there will be transformation/shift toward the truth regardless of its source.
To allow our deep passions and total dedication direct our emotions and egos toward anger and frustrations leads to disaster [as written in the I Ching which we come to from the key to the fighting/martial arts called the kenpo gokui].
Take a moment, breathe deeply to clear the spirit, mind, and body, consider the strategy and tactics necessary to correct the situation where both come to an understanding that benefits them and those they socialize with in and out of the dojo.
Don't listen to the ego but listen to the heart and let mindfulness and logic drive you to mutual agreement and if you are very lucky there will be transformation/shift toward the truth regardless of its source.
Embellishments
"OUTWARD EMBELLISHMENT CANNOT HIDE A LACK OF INNER QUALITY."
[Wear all the patches, colorful uniforms, stripes, colored belts but remember that all the outward dazzle does not blind one of perception to the lack of inner quality.]
Bibliography:
Nylan, Michael. "The Elemental Changes: The Ancient Chinese Companion to the I Ching." Albany NY, State of NY Press. 1994.
Raw Silk
"Plain raw silk is like the unadorned substance in human nature at birth."
[The blank slate at birth until the surrounding environment influences growth. The most important period in anyone's life is the first three (3) years of development as it sets the groundwork/foundation to which the individual see's first in building the inner self. This is how we find ourselves when we first enter a dojo. Blank slates where Sensei and Kohai must clear the slate of all influences and then spend the time building on that slate to achieve enlightenment and all that entails.]
Bibliography:
Nylan, Michael. "The Elemental Changes: The Ancient Chinese Companion to the I Ching." Albany NY, State of NY Press. 1994
To Cultivate
"First cultivate the self and later make it pervade the outer world."
[Again, through out the ancient classics they reference the need to focus inward first as to do otherwise is detrimental to the connections necessary for a stable and cohesive society.]
Bibliography:
Nylan, Michael. "The Elemental Changes: The Ancient Chinese Companion to the I Ching." Albany NY, State of NY Press. 1994.
The Groundwork...
"Achievement necessarily begins with attention to the "plain groundwork," that is, building a solid basis in integrity."
[Through out the entire Mystery as well as the I Ching which is referenced through the Kenpo Gokui sends the person seeking its advice to the need to build on a solid foundation. In the Okinawan systems of karate this plain groundwork is using the basic core of the system to build a solid foundation where the more advanced aspects can be built so they may stand the test of time and combat.
We focus so much on the physical and the feelings it provides, i.e. instant gratification, etc. we forget the more important and lasting benefits of our practice.
Let us remember!]
Bibliography:
Nylan, Michael. "The Elemental Changes: The Ancient Chinese Companion to the I Ching." Albany NY, State of NY Press. 1994
Big Dipper | kata embusen | patterns | rituals
What is the connection? Let the kenpo gokui be represented by the hub of the wheel [Unity; spokes are bound to the common center; people are bound to their ruler.], the center or the one, which is connected to all these by the spokes since the concepts derived from these are the outer wheel that rotates and carries the myriad things of the Earth through the life cycle.
The big dipper is the symbol for the ruling home. Okinawa is the ruling home of the Isshinryu system. The big dipper pattern is representative of the hierarchical patterns of the Universe which equates to that of society and in the microcosm of Isshinryu the dojo with the honbu dojo of Bushi Tatsuo Sensei as the center or hub of that microcosmic wheel.
The kata embusen is a representation of the cosmic patterns of the Universe or the micro-universe of the Isshinryu world. This world teaches us on a smaller scale all the myriad things of the Universe so we can comprehend with out becoming overwhelmed by the vastness of it all. Embusen is also the pattern of the particular kata. Kihon is the center with the many spokes, i.e. ways of kata, that connect us to the outer wheel that equates the Way. It is the natural pattern of the kata which is the spoke that connects the center or "one" of Isshinryu to the world or live of the outer wheel.
It is the essence of kata and symbolizes the characteristics of the style that Bushi Tatsuo Sensei created. He was a man of the classics and believed in the symbolisms of the I Ching, gokui, and other ancient classics which he utilized in his meditations to achieve the connection that became the center called Isshinryu.
The patterns shown in the skies of the Universe as well as the patterns we encounter in life and in the microcosmic world of the dojo the embusen all relate one to the social, behavioral, and cosmic patterns that connect to the Tao. Bushi Tatsuo Sensei always told those who would listen that learning of other cultures was important.
The social patterns called culture is that relation most important to the new practitioner. Learn of others and see within their culture and beliefs the way of their unique behaviors called "conduct." Once we achieve a level of understanding and tolerance we achieve cosmic portents where we can see or hear something of a nature that provides us signs or patterns of life.
Patterns of Isshinryu can be symbolized by the distinctive patterns of the tiger which we find in the me-gami. In the ancient texts the patterns of the tiger are representative of a person who effects great change. Bushi Tatsuo Sensei was such a person in the great changes he created in all of us who practice, teach and transmit his child, Isshinryu.
It is said that the distinctive patterns/markings of the tiger as well as the leopard to the superior patterns of cultivation displayed by the truly noble person who is Bushi Tatsuo Sensei. The tiger is analogous to the superior person which is also in the megami by the depiction of the dragon flying in the night sky not to forget the tiger in the megami headdress.
When we all practice our kata we find within it a distinctive rhythm and pattern which assists us in creating a connection to the Universe which is life and the way. The energy created during kata practice are complementary and can be readily seen by the instinctive and natural rhythm and patterns. Each individual is unique and over time will develop allowable differences that are their unique pattern and rhythm.
Kata practice is a "ritual" which is developed over time with dedication and diligent practice. The classics talk about the ritualistic behaviors that keep society and people in balance with the changes.
Ritual requires proper internal attitude which is and can be established and developed through the practice of kata containing the various patterns of the style and connected to the Universe. Ritual practice of kata is a basis of self-cultivation and self-cultivation is the ritual to enlightenment.
Ritual has been a mark of great societies and cultures through out the entire history of mankind. Those who forgo their cultural rituals lose the way and soon succumb to catastrophe.
The Physical enactment of ritual becomes fully compelling only if it reflects a profound integrity of the spirit [the difference between just practicing the movements or practicing with intent and other sublevel layers of the kata where it touches the spirit and mind of the practitioner.]; it is this perfect harmony of form and heart that infuses each gesture with dignity and direction.
Ceremony that is perfunctory {casual, hasty and without attention to detail; not thorough.} or gestures that are mechanical, even if they mimic ritual well, are unworthy of the name. [merely dancing with false intent and understanding removes the practitioner from the core of the practice.] In so far as ritual implies spiritual wholeness, the graph for "ritual" relates to the cognate {related in nature; the universe} graph "body," which describes corporeal {physical form or substance} completeness.
Ritual, behavioral "steps." The steps of kata depicting a grounding to the earth with transitional movement much like that of the changes in life teaching us to transition between stances with balance and connectivity to the earth creating a solid foundation which is expressed through tensho and tenshin practice. When our outer expressions of kata reflect the inner courage and dedication it reflects positively. If the practitioner takes the inner expression of arrogance or egoistic posture than that is reflected outwardly.
Stepping on tiptoe or "high-stepping" in ancient belief was indicative of a person whose outer expressions were of inner arrogance so it is very important that practice of the Way and through the pattern and ritual of kata have the proper attitudes and intent or it becomes something of the dark side in lieu of the light of the sun.
One should not become fooled by thinking that the practice of the outer form in kata constitutes the "real thing" in its totality for they will find their practice "missing" something that they can not exactly define. It is imperative to stay connected to the core of the practice so it remains a basis to launch true traditional karate-do.
It is the inner commitment to goodness, not the mechanical imitation of certain prescribed gestures, that endows the ritual with power. Simply going through the motions teaches nothing.
Faithful imitation of the ancients intentions lies at the "heart" of good ritual. In order for the person to have "heart" that is the same as that of both the Heavens and Earth they must not forget where todays practice comes from and stay connected to the roots of that system for to dig out the roots and discard them as rubbish removes the spirit of the system and leaves it empty like a discarded shell on the beach, pretty to look at but really has no purpose other than to please the eye.
We must never forget that to practice the way of the empty hand is to remain open to the fact that what we currently know may not be the totality of the system for the system is like fish scales which symbolize the careful graduations or layers that when removed reveal more beneath. There is always more if you remain receptive to more and open the mind to the possibilities.
To go beyond ritual (in other words, to be over elaborate in one's practice) is to muddy the clear message ritual normally conveys. [Many of today's sporting aspects have subverted the kata into an elaborately over emphasized exercise much like gymnastics where form and physical difficulties to score scaled points for recognition trophies, etc. This carries over into the gaudy uniforms that are used in such demonstrations. Not to take this as a criticism of that endeavor but it is just NOT karate-do and does not follow the ritual of the ancients which has substance.]
Ritual are the posts and uprights to the house of karate-do. One uses the basics to tamper the ground so that the foundation of basics can support the posts and uprights which are kata. Then when the complete system is practiced properly then in time the walls, roof, windows, doors, etc are built in such a fashion as to last one's entire life. It is the only way and if not done this way ends which is why we see those who practice for a time and then quit.
Take the time to achieve greatness in your practice. Give everything the benefit of doubt by actively seeing and hearing so that you can either discard or incorporate it into you following of the way.
The Tiger of the Mysteries
"He who effects great change is like a tiger, patterns distinctive..."
[Bushi Tatsuo Sensei has the tiger in the headdress of the Me-gami or Isshinryu no Megami. I like the patterns reference in the above quote; since karate-do is comprised of patterns one follows to learn the core of the system.]
Ornamentation and Substance
"Only when ornamentation and substance are duly blended do you get the true gentleman."
[In today's ornamentally challenged world of karate, sport/commercialized, the adornment of the ego as directly expressed in the gaudy uniforms, patches, belts, etc. are a detriment to the practice of a traditional form of Okinawan karate-do. It does not necessarily denote a person of substance meaning that which is the core of us. When we speak of a true gentleman I think of the term "bushi" as it is used on Okinawa. "An honorific term that refers to a karate-ka who is respected for their skills and for being honorable. It goes a bit further by adding the "Uhu" prefix which means one who is the greatest among certain styles.]
Patterns/heart/mind...
"The process whereby underlying significant patterns are extracted from the many disparate bits of information fed to the heart/mind by the sensory organs."
[In life and in particular to the practice of a singular form or art such as karate-do teaches us to use all the faculties available to us to see, hear, smell, feel, and touch, both directly and metaphorically, life and learn its many lessons.]
Bibliography:
Nylan, Michael. "The Elemental Changes: The Ancient Chinese Companion to the I Ching." Albany NY, State of NY Press. 1994 [No. 47/Wen/Pattern July 17 - July 21 (a.m.); hexagram 59; fire phase]
Yin + Yang
"Yin is associated with the unadorned, hidden, inner core, while yang is tied to the multiplicity of forms that evolve from it."
[It is apropos that yin, female, is associated with the inner core of that which is yet to be born and the duality of yin and yang where yang's influences along side of yin create form that evolves into the myriad things of the Earth. This goes along with the representation of Heaven and Earth together creating all things. In the kenpo gokui Heaven and Earth, i.e. Yin and Yang, create human heart or the spiritual aspect of the trilogy of humans, spirit - mind - body.]
Bibliography:
Nylan, Michael. "The Elemental Changes: The Ancient Chinese Companion to the I Ching." Albany NY, State of NY Press. 1994 [No. 47/Wen/Pattern July 17 - July 21 (a.m.); hexagram 59; fire phase]
The Tiger and the Gokui
In my reading of the mysteries, a companion to the I Ching; a companion to the kenpo gokui, I came across a reference to the "tiger" which in my mind may be associated to the tiger in the Me-gami.
It says, "The distinctive markings of the tiger and leopard to the superior patterns of cultivation displayed by the truly noble person." It also says, "The tiger is analogous to the superior person." It also says, "He who effects great change is like a tiger, patterns distinctive..."
I read these and think of "Bushi Tatsuo Sensei!" He was a noble person, superior in many ways but still a human, and he effected a great deal of change not just in his own culture and community but by transference to our culture, family, group, and lives. A Real Accomplishment don't you think?
Bibliography:
Nylan, Michael. "The Elemental Changes: The Ancient Chinese Companion to the I Ching." Albany NY, State of NY Press. 1994 [No. 47/Wen/Pattern July 17 - July 21 (a.m.); hexagram 59; fire phase]
Coincidence of Events
Disclaimer: I am not a professional diviner nor an expert on the I Ching, Kenpo Gokui, or any other of the ancient Chinese Classics. This is my current understanding and subject to revision as I continue my studies.
A basic understanding of the I Ching is necessary so one does not mistake its purpose and what is required of the person making use of it. This excerpt is from the I Ching as translated by Wilhelm into German and further translated into English by Baynes.
Of all the copies I have in my collection I find that the issue that best provides results from the I Ching is this copy with its three books and full explanations, etc. I have added the ISBN to ensure that if you decide to get a copy you get the one with all the data since there are several issues available that may not be as complete as this particular copy.
This copy defines the concept of why the I Ching came into being from its definition of coincidence of events, i.e.
"Synchronicity take the coincidence of events in space and time as meaning something more that mere chance, namely, a peculiar interdependence of objective events among themselves as well as with the subjective (psychic) states of the observer or observers." - Wilhelm/Baynes
One who wishes to divine or receive divination from the I Ching has to seek out either within themselves or one who is well established as an I Ching person the traits necessary to connect to the I Ching and through it to the Tao or Universe.
To understand the true meaning with depth and breadth requires study, contemplation and meditation. One person said they could throw the three coins and come up with a hexagram easily while my thought on this is they are not in full understanding of how the I Ching is meant to work which is why one should use the yarrow stalks and follow the advice that has one meditating on the person seeking the oracles advice and the situation that person seeks answers to.
This is the premise to the I Ching for we can only divine answers from its study if we spend the proper time to learn the basics and then meditate and study for a period of time for each person and each divination of said person. This takes time, patience and open mind-ness with out clouding of the personal egotistic influences.
One must take a serious and dedicated stance as to the use of the I Ching as an Oracle to life. Anything less would result in a misreading and create a dangerous situation with unpredictable results.
When one takes up the study and use of the I Ching they must, "Carefully scrutinize their own character, attitude, and motives." Since everything and all things of both spiritual and physical are connected with Tao all things have influence on the reading and the results. This is why the three coins, in my view, are great for the fun of it but to seriously gain knowledge from the Oracle it must be done with utmost seriousness and intent.
As Wilhelm/Baynes indicate in the introduction, "One's own personality is very often implicated in the answer of the oracle."
Wilhelm and Baynes go on to provide some very basic knowledge of how the I Ching works. The following are my notes on this to help readers come to understand a bit more about how it works.
Initially when the great Tai-chi or what I refer to as the "big bang" there came about a division represented by Yin and Yang and symbolized by a solid broken line and a solid line. The solid line is like the "one" character in a computer which in this sense means, "yes." The broken line means, "no."
In order to reach more detailed divination the two lines were combined into pairs. These pairs become the four, i.e. greater yin, lesser yang, lesser yin, and greater yang.
----- -----
----- ----- greater yin
-----------
----- ----- lesser yang
----- -----
----------- lesser yin
------------
------------ greater yang
Then the ancients then decided to add a third line to create the eight "gua" or tri-grams. They are Qiuan, Zhen, Kan, Gen, Dui, Li, Xun, and Kun.
These eight are images that represent or symbolize all the myriad things that happen in Heaven and on Earth. These are interpreted from the standpoint that they are all in a state of continual transition.
The eight also represent functions as symbolized by their representations of the father, mother, three sons and three daughters. They tell us that all things have the tendency to move.
In that light it is also taught that the positive lines that move are represented by the number 9 and the negative lines that also move are represented by the number 6. Any non-moving lines that represent its property of no real meaning are 7 if positive and 8 if negative.
When a line is represented by a 7 it is disregarded in the interpretation of the oracle. Also keep in mind that solid lines can be positive while broken lines can be negative.
When viewing the symbols as if they were sons there are various stages where the principal movement is in regard to the beginning of the movement, danger in the movement, and rest/completion in the movement of the line.
When viewing the symbols as if they were daughters there are various stages where the principal of movement is in regard to the devotion where there is gentle penetration, clarity and adaptability and joyous tranquility.
If we see the possibilities when there are both involved then the balance or equilibrium we can achieve provides both the hard and the soft for a totality of "one" as a human being between heaven and earth.
When they combine the eight gua into duality where there are now six lines which can be both positive and negative. These lines are inherently capable of continual change and do change depending on the situation at the present moment of the oracle reading.
We have to look at the character of the line to determine if it changes or remains steady as it is. A line that is increasing in it positive nature has the ability to change while a line that is decreasing in its positive nature remains unchanged.
Again numbers are involved as moving positive lines are represented by 9 while negative moving lines by 6. The non-moving lines can be represented by either 7 or 8.
When you begin it is important that you meditate for a period of time and keep a clean and tranquil mind; the mind is to be receptive to the cosmic influences and the intent of the nature of the requested divination narrows the focus.
This only touches the very surface of the possibilities within the pages of the I Ching. Read it, look within the writings for those things that touch you personally and finally go back and begin to study it in depth. Maybe, like practicing the martial art of Okinawa karate-do, in ten, twenty or thirty years you may actually begin to divine.
One of the most important aspects of the study of the Oracle is the realization that like the art of karate-do you can't just learn a few techniques and know karate much like just learning to throw the three coins does not make you an expert in the I Ching just like it takes a lifetime to become enlightened, and that is an If at that as well. It all depends on your intent.
Bibliography:
Wilhelm, Richard and Baynes, Cary F. "The I Ching or Book of Changes." New Jersey: Princeton University Press; 3rd edition. October 1, 1967. ISBN-10: 069109750X
Tatsuo Sensei Hexagram (Hypothetically Speaking)
NOTE: This posting was inspired by a posting on the Yahoo Group, "Isshinkai," by Claudia. It has not been confirmed as to her accuracy by AJA Sensei and the below hypothetical hypothesis is all mine and any inconsistencies, inaccuracies, mistakes and omissions are mine.The upper tri-gram (tri-grams are those eight primary gua that when coupled with other tri-grams form the sixty-four hexagrams of the I Ching) is Chen or Thunder. The lower tri-gram is Kun or Earth.
Remember that in the I Ching the position of the tri-gram has significance so thunder above the earth means something specific in relation to the time, place, season, whether the time is during the day or night, etc.
----- -----
----- -----
-----------
This character or symbol represents Chen or thunder. In this particular case it represents the attribute of movement. In general it represents/means "the arousing," "inciting movement," and "first son."
----- -----
----- -----
----- -----
This character or symbol represents Kun or Earth. In this particular case it represents the attributes of obedience and devotion. It means one is inspired with enthusiasm. You will also find references to the law for natural events and for human life.
As I continually study this particular hexagram as I meditate on its association to Shimabuku Tatsuo Sensei, Master and creator of the Isshinryu system of the Okinawan Fighting art I find many inferences that in my mind can be associated with the Kenpo Gokui and many of the stories told of his life and teachings.
One must remember as they ready each section or line of this hexagram that the quotes are particular to the position of the line, the number be it a 6 or 9 in a particular position to understand its true meaning.
To understand the true meaning with depth and breadth requires study, contemplation and meditation. One person said they could throw the three coins and come up with a hexagram easily while my thought on this is they are not in full understanding of how the I Ching is meant to work which is why one should use the yarrow stalks and follow the advice that has one meditating on the person seeking the oracles advice and the situation that person seeks answers to.
There must be a connection and like many things alluded to in the reading of the I Ching through the Kenpo Gokui it requires building a solid foundation. What does this mean? We have heard many times how Tatsuo Sensei said we should try to get to know the customs and beliefs of others to understand them and become one. Well the only way is to study, contemplate, listen and learn about others.
This is the premise to the I Ching for we can only divine answers from its study if we spend the proper time to learn the basics and then meditate and study for a period of time for each person and each divination of said person. This takes time, patience and open mind-ness with out clouding of the personal egotistic influences.
So, when seeking the myriad strings of the hexagram "Yu/Enthusiasm" as it may have represented Tatsuo Sensei beliefs one must see the hidden meanings and we will find that upon continual and consistent contemplation we will build a solid foundation that will allow us to understand the connections.
We must never forget that those connections will shift for each time, person, personality, situation, season, hour and minute if we are serious. To trivialize it much like glossing over the basics leads to a foundation that is weak and will not support successfully a long term commitment to the way.
In this particular reading I found the following quotes to hint or stimulate thoughts of Tatsuo Sensei and his desire for us in our practice of Isshinryu. I leave no personal comment so to allow you, the reader, to see.
"The enthusiasm of the heart expresses itself involuntarily ... and rhythmic movement of the body."
"Enthusiasm should never be an egotistic emotion: it is justified only when it i s a general feeling that unites one with others."
"...he neither flatters those above nor neglects those beneath him; he is as firm as a rock."
"If a man hesitates to long, this also will bring remorse. The right moment for approach must be seized; only then will he do the right thing."
If you find this of interest then take the time to go beyond the mere outer layer by stripping away that layer to see more, i.e. the nuclear tri-grams as they form a hexagram.
----- -----
-----------
----- -----
This character or symbol represents Kan or water. In this particular case it represents the attributes of danger of obstacles and/or obstructions. You will also find references to the following attributes, the abysmal, dangerous, and second son.
-----------
----- -----
----- -----
This character or symbol represents Ken or mountain. The mountain supports as the earth which provides lower places for water to flow and form a mirror like reflection of all myriad things. It along with the upper tri-gram form a hexagram that tells us how to overcome obstacles and obstructions..
----- -----
-----------
----- -----
-----------
----- -----
----- -----
It forms the hexagram Chien/Obstruction and its meaning should be meditated on and view in relation to the primary hexagram for Tatsuo Sensei.
I believe as you continually study and meditate on these writings and interpretations that clarity will form and you will sense the connectivity to him and his teachings of Isshinryu.
Bibliography:
Advincula, A. J. MSgt USMC (Ret.), Isshinryu Sensei. "His writings and postings of Isshinryu and Kenpo Gokui on Isshinkai. California 2009.
Wilhelm/Baynes. "The I Ching or Book of Changes." Princeton University Press. 1950, 1961, 1967, 1987, 1990, 1997.
Numerology of I-Ching Quotes
"To maintain harmony in relationships one cannot remain rigid to one's own interest or idea's. Being to amiable might cause trouble while overdoing in any instance in not good. Darkness teaches how to deal with difficult and dangerous situations. Brightness sheds light upon how to distinguish right from wrong. A bad situation can always be transformed into a positive one."
[To maintain harmony in life is to have equilibrium in all things. This does not mean regidity but flexibility for true harmony is to minimize the shifting from dark to light and light to dark with a goal of twilight where all is seen and yet not so bright as to blind.
Even in the arts, that of the fighting/martial arts one must achieve the ability to balance so as to remain in constant movement with the Universe and in combat with your opponent. The attain a rhythm is to unbalance the opponent while maintaining your own equilibrium.]
Mokuso and Kenpo Gokui; see and hear!
"The eye must see all sides and the ears must listen in all directions" as written in the seventh and eighth tome of the kenpo gokui as interpreted for the Isshinryu system. I recently, doah, read a quote in Major Hayes Sensei book and thought it was something I would pass along here.
It also goes to show that you never know what data mining will turn up in regards to your practice or studies as this one rang out when I read it so wanted to add it to my data on the kenpo gokui.
This makes so much sense. We need to discard all the trials and tribulations of our daily lives in order to actually see what Sensei is doing and listen actively to hear what he/she might say. When you are observant with all your senses you will see and/or hear more with intent on looking or seeking out knowledge.
We can not simply expect to have it handed to us on a platter. Sensei can talk till he/she is blue in the face when reality says we only retain a certain percentage of what is said so, we miss stuff.
Ergo, why we need to have clarity of spirit, mind and body when training and practicing. You never know what piece of gold you might turn up in all that water and sand.
Major Hayes Sensei also said in his book, "When observing Sempai in practice where they do something slightly different than you or what you were taught, be quiet and watch [allowable differences, etc.]. They are shaping the technique for personal practical purposes."
The core shall remain intact but to truly go beyond one must come to that place where they adjust things to suit their personalities and bodies, etc. When they do then a practitioner should stop, take notice [see] and then watch and learn [see and hear what is occurring with the sempai].
Bibliography:
Hayes, William R. Major USMC (ret.) Shorin-ryu Karate-do. "My Journey with the Grandmaster: Reflections of an American Martial Artist on Okinawa." Morris Publishing, Kearney, NE, 1997/2009 ISBN: 978-1-575-02-554-4
It also goes to show that you never know what data mining will turn up in regards to your practice or studies as this one rang out when I read it so wanted to add it to my data on the kenpo gokui.
"Mokuso: the meditative session done at the start of training and practice is to clear the mind so we can "see" and "hear" better."
This makes so much sense. We need to discard all the trials and tribulations of our daily lives in order to actually see what Sensei is doing and listen actively to hear what he/she might say. When you are observant with all your senses you will see and/or hear more with intent on looking or seeking out knowledge.
We can not simply expect to have it handed to us on a platter. Sensei can talk till he/she is blue in the face when reality says we only retain a certain percentage of what is said so, we miss stuff.
Ergo, why we need to have clarity of spirit, mind and body when training and practicing. You never know what piece of gold you might turn up in all that water and sand.
Major Hayes Sensei also said in his book, "When observing Sempai in practice where they do something slightly different than you or what you were taught, be quiet and watch [allowable differences, etc.]. They are shaping the technique for personal practical purposes."
The core shall remain intact but to truly go beyond one must come to that place where they adjust things to suit their personalities and bodies, etc. When they do then a practitioner should stop, take notice [see] and then watch and learn [see and hear what is occurring with the sempai].
Bibliography:
Hayes, William R. Major USMC (ret.) Shorin-ryu Karate-do. "My Journey with the Grandmaster: Reflections of an American Martial Artist on Okinawa." Morris Publishing, Kearney, NE, 1997/2009 ISBN: 978-1-575-02-554-4
Truly Seeing: "The eye must see all sides."
As I read the book by Major William Hayes he points out another aspect to the kenpo gokui that may provide a bit of sense or understanding as to how far we can travel with the kenpo gokui as our guide. Read chapter ten of Major Hayes Sensei book, "My Journey with the Grandmaster," for the full meaning I am trying to convey with this post.When we first look at the kenpo gokui we may think that the first two are of a strictly spiritual nature while the other six are the physical side of karate-do but we must not limit ourselves with that restrictive belief.
When we say we must see all sides that initially can mean that in karate we must look before we lead so to speak, i.e. chakugan, but it goes a bit further. His chapter opened another door to the many levels of training and practice of life and to that end karate-do.
He mentions visualization which we all take to mean a basic visualization of what could appear to our minds as a kind of hazy outline that attacks while we take action through kata training and practice. Major Hayes Sensei suggests that to take this beyond that limited level we must not only truly see that opponent but we must become totally involved in that opponent. I will suggest that I get that we must not just take a hazy outline of one dimension but constantly change that vision every time we practice.
Involve vision, hearing, smell, emotions, etc. and not just see but look for the details to bring that visualization to life and incorporate that into your kata training.
If you really want to achieve a sense of what I am trying to understand and explain here then read the book and remember this post when you reach chapter ten.
Bibliography: Hayes, William Major USMC (Ret.). "My Journey with the Grandmaster: Reflections of an American Martial Artist." Publisher William R. Hayes, first printing 1997, sixth printing 2009 Nebraska 2010
The First Lesson
Well, I have read the book and will begin by saying that it really does not cover what I consider the "gokui" as you might assume by the title. The Last Lesson (the Go-kui of Isshin-ryu) uses the word a few times but from my studies of all the materials I can find written on Isshinryu this one falls into the category of the teaching philosophy of an old soldier of the fighting arts.
I applaud his attempts to seek out what he understands as to the kenpo gokui but this does not give me the feeling that it is what Tatsuo Sensei may have meant by his provision of the silk kenpo gokui to his first generation students. His motivation and desire is there and should be respected yet when I view the title and then read the content I believe it gives an incorrect impression and misguides practitioners as to the objective of the kenpo gokui.
In addition, again from my view and understanding of Isshinryu, etc., the book what not well researched ergo the reason I say it is the "philosophy" of a teacher of the fighting arts. I found inconsistencies and comments that to me do not reflect the thoughts or understood thoughts of Tatsuo Sensei or many of the Isshinryu community.
I initially took the error of the me-gami on the cover in reverse as something the publisher accidentally printed and after reading the book have come to the conclusion that the error was not the publishers.
Also, I would take this publication as not only the authors philosophy on teaching and history but also a "kudo's; slap on the back; resume of me" type book where a lot is reflecting on what they accomplished as well as what others accomplished which if the title and theme of the book had not been directed toward the gokui reference would have been just fine but my thoughts are driven by that title and my studies of it which I will remind you are mine and not necessarily correct ones either.
I will address one thought the author conveys about the kenpo gokui in his book that I feel is incorrect. He states that one can not address the "gokui" until they have reached a certain level and age in the practice of Isshinryu. I believe this is incorrect and here is my hypothesis as to what Tatsuo Sensei may have thought.
Marines were stationed on Okinawa for a short period of time, most like 9 to 13 months. They wanted to learn how to be better warriors and karate provided them a means to accomplish that by its use of kumite. This was a primary focus of their desire to take karate.
Also, in order to achieve a level of Sho-dan a means had to be developed so that this would be possible in the short span they spent on the island. Tatsuo Sensei may have had to struggle with this because he wanted to convey the spirit of Isshinryu yet still provide a means to achieve the black belt.
So I hypothesize this that to achieve that level he decided, justly so, that the physical part needed to be learned and somewhat mastered, as mastered as you can achieve in so short a time, so that they could become a dedicated student, i.e. Sho-dan, and then when they departed he gave them the silk kenpo gokui and stressed its importance in continued study of Isshinryu, a fighting art of Okinawa.
I believe that most missed what he wanted and focused on that coveted black belt and upon return to the United States focused on opening training halls and gathering practitioners to teach the sport aspects of kumite and achieve notoriety in the tournament system.
This is why only a few actually heard, i.e. reference to kenpo gokui "The ear must listen in all directions.", his true desire that his continuing students reflect and study the kenpo gokui and all it leads you to in the path.
Because of this glossing over of the silk certificate on the kenpo gokui by most a misunderstanding occurred. In the book it refers to a leading practitioner attendance of a meeting with Tatsuo Sensei in attendance where the kenpo gokui may have been one of many topics and upon return from that meeting assumed knowledge and understanding of the kenpo gokui.
This was a mistake as I feel, my thoughts and mine alone, it takes a practitioner who starts their study of that aspect from the beginning, not later in life, and continue its study through out a life. It is a fluid thing and changes as one practices, studies and assimilates it into the very essence of themselves where that illuminates continuously until the end of time.
I also feel that this is a personal thing one has to achieve so in that light I feel maybe this author has achieved all he can possibly achieve in regards to the kenpo gokui. His book is his gokui and his alone but don't make the mistake that what he provided is the end all of the kenpo gokui. Don't make any assumptions that any of what I say about this difficult subject is the end all either as it is not and it remains a fluid aspect to my practice.
I have a bit written on the subject but this also in merely my attempts to understand it all and is not the end all or even a correct interpretation. It is just mine and hopefully I will continue to "see" beyond my own limitations and continue to grow and learn.
Anyway, I digressed a lot here but one thing to take away from this is don't let the title give you the impression that this is the end of the gokui. Forget the title and its reference to the gokui and read it for what it is, a bibliography and philosophical dairy of a senior practitioner of the fighting art of Isshinryu.
The Kenpo Gokui should be your "first lesson," not the last.
I applaud his attempts to seek out what he understands as to the kenpo gokui but this does not give me the feeling that it is what Tatsuo Sensei may have meant by his provision of the silk kenpo gokui to his first generation students. His motivation and desire is there and should be respected yet when I view the title and then read the content I believe it gives an incorrect impression and misguides practitioners as to the objective of the kenpo gokui.
In addition, again from my view and understanding of Isshinryu, etc., the book what not well researched ergo the reason I say it is the "philosophy" of a teacher of the fighting arts. I found inconsistencies and comments that to me do not reflect the thoughts or understood thoughts of Tatsuo Sensei or many of the Isshinryu community.
I initially took the error of the me-gami on the cover in reverse as something the publisher accidentally printed and after reading the book have come to the conclusion that the error was not the publishers.
Also, I would take this publication as not only the authors philosophy on teaching and history but also a "kudo's; slap on the back; resume of me" type book where a lot is reflecting on what they accomplished as well as what others accomplished which if the title and theme of the book had not been directed toward the gokui reference would have been just fine but my thoughts are driven by that title and my studies of it which I will remind you are mine and not necessarily correct ones either.
I will address one thought the author conveys about the kenpo gokui in his book that I feel is incorrect. He states that one can not address the "gokui" until they have reached a certain level and age in the practice of Isshinryu. I believe this is incorrect and here is my hypothesis as to what Tatsuo Sensei may have thought.
Marines were stationed on Okinawa for a short period of time, most like 9 to 13 months. They wanted to learn how to be better warriors and karate provided them a means to accomplish that by its use of kumite. This was a primary focus of their desire to take karate.
Also, in order to achieve a level of Sho-dan a means had to be developed so that this would be possible in the short span they spent on the island. Tatsuo Sensei may have had to struggle with this because he wanted to convey the spirit of Isshinryu yet still provide a means to achieve the black belt.
So I hypothesize this that to achieve that level he decided, justly so, that the physical part needed to be learned and somewhat mastered, as mastered as you can achieve in so short a time, so that they could become a dedicated student, i.e. Sho-dan, and then when they departed he gave them the silk kenpo gokui and stressed its importance in continued study of Isshinryu, a fighting art of Okinawa.
I believe that most missed what he wanted and focused on that coveted black belt and upon return to the United States focused on opening training halls and gathering practitioners to teach the sport aspects of kumite and achieve notoriety in the tournament system.
This is why only a few actually heard, i.e. reference to kenpo gokui "The ear must listen in all directions.", his true desire that his continuing students reflect and study the kenpo gokui and all it leads you to in the path.
Because of this glossing over of the silk certificate on the kenpo gokui by most a misunderstanding occurred. In the book it refers to a leading practitioner attendance of a meeting with Tatsuo Sensei in attendance where the kenpo gokui may have been one of many topics and upon return from that meeting assumed knowledge and understanding of the kenpo gokui.
This was a mistake as I feel, my thoughts and mine alone, it takes a practitioner who starts their study of that aspect from the beginning, not later in life, and continue its study through out a life. It is a fluid thing and changes as one practices, studies and assimilates it into the very essence of themselves where that illuminates continuously until the end of time.
I also feel that this is a personal thing one has to achieve so in that light I feel maybe this author has achieved all he can possibly achieve in regards to the kenpo gokui. His book is his gokui and his alone but don't make the mistake that what he provided is the end all of the kenpo gokui. Don't make any assumptions that any of what I say about this difficult subject is the end all either as it is not and it remains a fluid aspect to my practice.
I have a bit written on the subject but this also in merely my attempts to understand it all and is not the end all or even a correct interpretation. It is just mine and hopefully I will continue to "see" beyond my own limitations and continue to grow and learn.
Anyway, I digressed a lot here but one thing to take away from this is don't let the title give you the impression that this is the end of the gokui. Forget the title and its reference to the gokui and read it for what it is, a bibliography and philosophical dairy of a senior practitioner of the fighting art of Isshinryu.
The Kenpo Gokui should be your "first lesson," not the last.
Hexagram 4: Meng/Youthful Folly says the following
"The fifth line, which is weak in a superior place, and the second line, which is strong in an inferior place, together expresses that fact that the strong teacher does not seek out the youthful fool; rather, the latter approaches the teacher as one asking a favor. This is a correct relationship in education.
Because the second line is strong and central, it can answer the questions of the fifth, keeping within definite bounds of moderation. But if these bounds are overstepped with importunate questions, the teacher in turn becomes disagreeable toward the pupil by refusing to answer."
Because the second line is strong and central, it can answer the questions of the fifth, keeping within definite bounds of moderation. But if these bounds are overstepped with importunate questions, the teacher in turn becomes disagreeable toward the pupil by refusing to answer."
[Some of the younger practitioners may not see the connection to this quote and the fighting arts (martial arts if you prefer). If you are my age or maybe older and have been practicing for more than thirty years then you will "see" the connection I am trying to make here at least to the old master stories used to teach perspective young dansha.
It is the crux of the matter for those who teach Americans and in a commercial capacity. Even those who may not depend on the income from their teachings to live but supplement their lives by charging fees, etc.
In our efforts to teach properly and then make money the lines that separate get really fuzzy. Money and the needs of life can pull an otherwise good teacher into a realm that lessens the fighting art.
This quote is one of many I have read that come from such ancient texts as the I Ching, the Kenpo Gokui, the Bubishi, and the Ancient Mysteries (a subtext to supplement the I Ching). These books of changes goal is to provide us with information to better judge our lives and find that balance that brings about enlightenment.
Enlightenment could mean peace, tranquility, social connection, balance in nature, ability to be present in the moment, and many more adjectives to describe the Way.
Teaching or emulating the fighting arts is one of the toughest endeavors I ever took as a life teaching. Immediately one perceives that this way immediately throws us into a duality of social connection. It puts two distinct individuals into close proximity where both have to start to socialize in a balanced manner.
The concept this quote suggests is something I feel is totally alien to Americans. We tend to think, especially when we start handing over money, that it obligates one to supply something tangible when as from my perspective providing guidance in the fighting arts and the Way is a individual driven relationship.
I have tried to teach over the years in this manner with some success. I realized mid way through that what was important was the dual relationship and its growth with the other being more of a benefit of that relationship. I was able to do so for twenty plus years with absolutely no charge or profit. I was lucky as my career provided me the means to do so.
As it states in the first paragraph those who chose to associate with me in this practice made the conscious decision to do so and understood that anything gained was strictly what the person developed from within. This begins the understanding of the second half of the art as the kenpo gokui alludes in its cryptic tomes.
The second paragraph reminds me of the stories told about Tatsuo Sensei where he would just sit there and remain non-responsive when someone posed a question that was outside the teachings and if one persisted then they may receive an answer that was not actually his wishes or they would simply meet with silence. This does not work here in the U.S.
We want instant gratification, we want set things for our money, we want answers to every question be it of importance or just insignificant. We want and we spend our time with such things as "I," "me," and so on when we need to focus back to "Us," or the group, society, etc. Back to saying, "We..."]
Give this some thought.
Greetings and Salutations (Time for another disclaimer, again!)
It crops up every now and then where someone somewhere will get a bit miffed and tell me that the stuff I publish is not mine so it is time once again to express to all who read my blog(s) and web site that I am not an island and that everything I say, do, and/or write comes from somewhere else. It is called an education and none of us can get one with out reading, viewing, or receiving instruction from one who is wiser and more educated than I.
I did not suddenly arrive here as an oracle or a master of the fighting arts but achieved a certain level of expertise and experience from the actions and studies I have done over my life time. I have tried to provide acknowledgment and credit to those who contributed. I have even copied sections of text, etc. as is simply because I could never write something as well and the meaning came across better leaving it in its original form. I tired to supply bibliographies, etc. when I do this but at times may have missed.
On my web site I treated it as if I were writing a hand book in book form where I provided specific acknowledgments in the first few pages and at the bibliography at the end with intermittent credits on some pages where I felt it was warranted. I strive to continue to do so as I go along simply because I am not an island and all my thoughts and actions come from my education, which comes from others and other sources, and experience.
So, forgive me if I make a mistake. Please let me know when you find them so I may correct those errors. Finally, my apologies to those who may feel they were misled yet I have tried time and again to convey that my mindless meanderings come from many sources and are not necessarily mine alone. They do influence me and cause me to grow as a person and professional. I am still growing and learning.
I did not suddenly arrive here as an oracle or a master of the fighting arts but achieved a certain level of expertise and experience from the actions and studies I have done over my life time. I have tried to provide acknowledgment and credit to those who contributed. I have even copied sections of text, etc. as is simply because I could never write something as well and the meaning came across better leaving it in its original form. I tired to supply bibliographies, etc. when I do this but at times may have missed.
On my web site I treated it as if I were writing a hand book in book form where I provided specific acknowledgments in the first few pages and at the bibliography at the end with intermittent credits on some pages where I felt it was warranted. I strive to continue to do so as I go along simply because I am not an island and all my thoughts and actions come from my education, which comes from others and other sources, and experience.
So, forgive me if I make a mistake. Please let me know when you find them so I may correct those errors. Finally, my apologies to those who may feel they were misled yet I have tried time and again to convey that my mindless meanderings come from many sources and are not necessarily mine alone. They do influence me and cause me to grow as a person and professional. I am still growing and learning.
Kenpo Gokui and Isshinryu Book, Hmmm?
I just received word that one of the east coasts leading Isshinryu practitioner under the lineage of Harold Long has self-published a book titled, "The Last Lesson (The Go-kui of Isshin-ryu)," by J. Burris Sensei.I have someone who was kind enough to mail me a copy which I hope to receive and read in the next few weeks so I can "see" what he has to offer under this category of Isshinryu.
It is the first time I have seen anything published from the Isshinryu community on the more esoteric aspects of this fighting art. I am not sure how you can get an entire book written on just the gokui unless you expanded, as I have, by extending into the ancient classics that it provides direction toward.
It will be an interesting read when I get a copy and I am excited to see how it pans out. I did notice on the cover that the publisher flipped the negative of the "Me-gami" as it appears reversed. To bad :-(
Till then...
The Tao
"The Tao: from which all patterned and particulate matter eventually emerges, The ineffable Tao informs and animates our present life, while the unseen mind rules our conduct."
[If we allow the Tao to inform and animate with out our ego's pushing aside that from emerging in our present moment in lieu of always allowing our ego's to push us toward those things that can be disruptive to life all things would naturally flow.]
Martial Spirit | Martial Art
One of many terms readily used by proponents of the martial arts here in the United States with out fully understanding exactly what "Martial Art" or "Martial Spirit" means.
One must study with the mind and integrate that study with the physical practice of the fighting arts to "see" the true meaning. Although I am one who studies the classics as translated into English I still find tidbits of additional meaning behind these two titles.
In the Elemental Changes, and companion to the I Ching, as opened by the Kenpo Gokui of the fighting art of Isshinryu I found another tidbit that helps my understanding:
"True Martial Spirit requires self-restraint and self-sacrifice on other's behalf." - Tetragram 32, Appraisal 4 of the Elemental Changes.
What I am finding is the many singular definitions as to what it means to be a true martial artist with martial spirit is within the mind as it studies the Ancient Classics.
Does this mean that we don't have our own modern writings that provide meaning to martial spirit and martial art? Absolutely not for many of today's writings provide clues to anyone looking for it. An example is the teachings of the Power of Now.
Seek and ye shall find!
One must study with the mind and integrate that study with the physical practice of the fighting arts to "see" the true meaning. Although I am one who studies the classics as translated into English I still find tidbits of additional meaning behind these two titles.
In the Elemental Changes, and companion to the I Ching, as opened by the Kenpo Gokui of the fighting art of Isshinryu I found another tidbit that helps my understanding:
"True Martial Spirit requires self-restraint and self-sacrifice on other's behalf." - Tetragram 32, Appraisal 4 of the Elemental Changes.
What I am finding is the many singular definitions as to what it means to be a true martial artist with martial spirit is within the mind as it studies the Ancient Classics.
Does this mean that we don't have our own modern writings that provide meaning to martial spirit and martial art? Absolutely not for many of today's writings provide clues to anyone looking for it. An example is the teachings of the Power of Now.
Seek and ye shall find!
Isshinryu no gokui [others]
Tatsuo Sensei is quoted to have said that it is important to understand the way of others to better yourself and to create a peaceful world. The gokui alludes to this in our singular form of practice and provides a key, if you choose to use it, into the ancient classics so we can "understand" the meaning of life.
I would extend that understanding to our view of history. What happened to us or others in the past is importantly relevant to what is done today. The old saying is true that if we fail to learn from what precedes us in life then we are doomed to repeat it.
The various other belief systems also tell us that in our life if we fail to achieve various levels of enlightenment then the life we lead will repeat both the good and bad occurrences we deal with until we "learn" to be a better person. This is a bit like in the movie "Groundhogs Day" where Bill Murray kept having to repeat the day until he got it right.
Any singular form of such as flower arranging, archery, calligraphy or the fighting arts can provide us the tools to achieve enlightenment only if we are willing to look within ourselves and then be open to all that exists outside ourselves.
To achieve the highest level of life is to achieve balance, equilibrium, enlightenment.
I would extend that understanding to our view of history. What happened to us or others in the past is importantly relevant to what is done today. The old saying is true that if we fail to learn from what precedes us in life then we are doomed to repeat it.
The various other belief systems also tell us that in our life if we fail to achieve various levels of enlightenment then the life we lead will repeat both the good and bad occurrences we deal with until we "learn" to be a better person. This is a bit like in the movie "Groundhogs Day" where Bill Murray kept having to repeat the day until he got it right.
Any singular form of such as flower arranging, archery, calligraphy or the fighting arts can provide us the tools to achieve enlightenment only if we are willing to look within ourselves and then be open to all that exists outside ourselves.
To achieve the highest level of life is to achieve balance, equilibrium, enlightenment.
Numerology of I-Ching Quotes
"Mandala: Sanskrit word meaning of a circle, of a sphere, of a territory, of a group, of a society, and of a collection."
[Kenpo Gokui teaches us to connect with outside spheres of influence such as a group of practitioners, those we encounter in our societies and the collection of humanities in our world. To learn all we can about ourselves, our associates, our country, others, other societies, other collections of traditions and beliefs leads to understanding and knowledge leading to peace and tranquility of all.]
Numerology of I-Ching Quotes
"Concentrating the energy, making it supple, can you be like an infant?"
[Infants are born naturally in the moment. They have not been influenced by circumstances and environmental contact; feeding the minds ego so they remain natural and connected to the Tao. Training and Practice should take us back to that time when we were naturally connected to the Universe and Nature, being in the present moment, and not succumbing to influences outside of the Tao.]
Numerology of I-Ching Quotes
"Flexibility is letting go of egotism and fixations so as to become receptive to truth."
[The ego is the true hindrance to achieving enlightenment and blocks the energy flow necessary for appropriate actions. When the mind becomes fixated and the ego rears its head the body and spirit are restricted and energy is wasted.]
Heart/Mind
I have posted many times with discussions as to the body following the mind and when you couple that with the Kenpo Gokui/I Ching teachings one must connect the mind to the heart. In "The Elemental Changes" it states the following:
"Perceptual knowledge derived from the five senses is absolutely crucial to the correct operation of the heart/mind."
The gokui states, "A persons heart is the same as heaven and earth." If we lead a life in accordance with our practice and our understanding of the ancient pomes of the gokui as they unlock the mysteries of the oracle, the I Ching, we come to understand that we must follow this path "wholeheartedly."
What we perceive in our heats reflects in our "actions" and taken one step further the timing of those actions can mean the difference between gain or loss.
Discussion of the five senses is reflected in our pomes called the "Kenpo Gokui." It actually references our senses by openly referencing the eyes and ears to "see" and "hear" everything everywhere with our whole heart. Our sense of equilibrium as perceived through the senses and especially the body are also referenced in the pome when it tells us about balance and unbalance, hard and soft, changing directions, etc. Our senses of touch and how our mind and heart perceive the signals of the senses is crucial for our spirit-mind-body actions.
Where else is this more important than in the fighting arts where your adherence to such things is discovered quickly and sometimes with the pain of errors. It is a great teaching tool that provides the body, mind, and heart those lessons we either listen to or ignore.
This requires a good deal of contemplation.
In addition the following quotes provide additional paths to understanding of how the Universe works and if we are diligent we can seek that knowledge and understanding through the practice of Isshinryu and our studies of the ancient texts.
"In early Chinese tradition, the EAR is particularly associated with moral development."
[How can we learn, grow, and develop as humans if we don't "listen" or "hear" what is being said. If Sensei provides you information as either the spoken word, "hear," or by demonstration, "see," then how do we progress? If we are not open minded how do we determine morality and civility. If we are not diligent in our use of the senses then how can we gain the proficiency in our practice by the observation of others and Sensei? By extension that what we practice in the training hall is reflected in our daily actions in the world.]
"On another level, the EAR represents good advisors."
[Sensei, Sempai or Kohai are our advisors and we should control our ego so that we actively "listen" with our ears, eyes, mind, and body to achieve greatness.]
"The belly [hara] is both the center of the body and its storehouse of energy, the belly or gut is like the ruler."
[Hara, the balance point of the body. Through our practice of the fighting arts we discover rooting our selves to the Earth and then developing our physical actions from our balance point, the midsection or hara (belly). The true center of our strength in the fighting arts. All action comes from the Earth up to our hara and from there is expressed outward by our actions of the thighs, hara, and extremities.]
"The limbs depend on the belly, just as ministers depend on the ruler for guidance; the belly functions as the seat of moral courage while the thighs are vehicles for decisive action."
[Consider that nothing moves with out the center, hara. Our arms and legs have no strength or power with out the hara. Even with chinkuchi the hara plays a pivotal role in its application. Some kata depend on chinkuchi and one in particular depends almost exclusively on the hara, koshi, through "gamaku."]
"The belly and thigh act in concert to insure the survival and security of the 'little guy.'"
[Our ability for self-preservation is dependent on this...our mind and heart program our actions. This is an important distinction to our practice and following the way.]
"Perceptual knowledge derived from the five senses is absolutely crucial to the correct operation of the heart/mind."
The gokui states, "A persons heart is the same as heaven and earth." If we lead a life in accordance with our practice and our understanding of the ancient pomes of the gokui as they unlock the mysteries of the oracle, the I Ching, we come to understand that we must follow this path "wholeheartedly."
What we perceive in our heats reflects in our "actions" and taken one step further the timing of those actions can mean the difference between gain or loss.
Discussion of the five senses is reflected in our pomes called the "Kenpo Gokui." It actually references our senses by openly referencing the eyes and ears to "see" and "hear" everything everywhere with our whole heart. Our sense of equilibrium as perceived through the senses and especially the body are also referenced in the pome when it tells us about balance and unbalance, hard and soft, changing directions, etc. Our senses of touch and how our mind and heart perceive the signals of the senses is crucial for our spirit-mind-body actions.
Where else is this more important than in the fighting arts where your adherence to such things is discovered quickly and sometimes with the pain of errors. It is a great teaching tool that provides the body, mind, and heart those lessons we either listen to or ignore.
This requires a good deal of contemplation.
In addition the following quotes provide additional paths to understanding of how the Universe works and if we are diligent we can seek that knowledge and understanding through the practice of Isshinryu and our studies of the ancient texts.
"In early Chinese tradition, the EAR is particularly associated with moral development."
[How can we learn, grow, and develop as humans if we don't "listen" or "hear" what is being said. If Sensei provides you information as either the spoken word, "hear," or by demonstration, "see," then how do we progress? If we are not open minded how do we determine morality and civility. If we are not diligent in our use of the senses then how can we gain the proficiency in our practice by the observation of others and Sensei? By extension that what we practice in the training hall is reflected in our daily actions in the world.]
"On another level, the EAR represents good advisors."
[Sensei, Sempai or Kohai are our advisors and we should control our ego so that we actively "listen" with our ears, eyes, mind, and body to achieve greatness.]
"The belly [hara] is both the center of the body and its storehouse of energy, the belly or gut is like the ruler."
[Hara, the balance point of the body. Through our practice of the fighting arts we discover rooting our selves to the Earth and then developing our physical actions from our balance point, the midsection or hara (belly). The true center of our strength in the fighting arts. All action comes from the Earth up to our hara and from there is expressed outward by our actions of the thighs, hara, and extremities.]
"The limbs depend on the belly, just as ministers depend on the ruler for guidance; the belly functions as the seat of moral courage while the thighs are vehicles for decisive action."
[Consider that nothing moves with out the center, hara. Our arms and legs have no strength or power with out the hara. Even with chinkuchi the hara plays a pivotal role in its application. Some kata depend on chinkuchi and one in particular depends almost exclusively on the hara, koshi, through "gamaku."]
"The belly and thigh act in concert to insure the survival and security of the 'little guy.'"
[Our ability for self-preservation is dependent on this...our mind and heart program our actions. This is an important distinction to our practice and following the way.]
New Graphic on Trigrams/Gua
Here is another one I created to help remember the eight primary trigrams/gua for the I Ching. It allows you to look at your hand and see the trigrams, etc.
Click on it to see the larger version.
The "One" and the "Myriad"
This is a little something I created from my studies of the I Ching. Click on it to see the largest version.
I arranged the trigrams so that the "father/heave" would be on the left and the "mother/earth" on the right so to depict the others in order of family connections, i.e. sons and daughters.This is not a sexist thing but in relation to my interpretation of the Chinese thought in those days which we all know is vastly different from today's view.
I wouldn't want someone to feel I was politically incorrect in this rendition :-)
The circle at the top represents the "tao" or the "one" of the Universe. This is presence and the "force" as I laughingly call it. That which is and where all originates.
I added the cloud to represent the big "bang" that caused the great Tai Chi or Yin-Yang which is what begot the four greater/lesser yin-yang and created the eight trigrams which when associated in accordance with the time and situation creates the hexagrams of the I Ching, all 64 of them.
Under each trigram are the basic representations for each. As a person born under the "snake" and being the third born/third son puts me with "mountain." I was the third born in our house of seven putting me in the middle or a balance point in the children, etc.
It is appropriate that "hand/te" are also symbolized by this trigram and my dedication to the art of the hand is evident in my daily life and practice.
The Belt System Hypothesis - Kenpo Gokui | I Ching | The Mysteries
In the beginning, Isshinryu that is on Oki, there was no belt system. Then one day someone presented Tatsuo Sensei a belt and then Sensei provided for White and black belt, circa 1956 to 57. 1958 Tatsuo Sensei then added the green belt so it was white, green then black.
The significance to Marines was similar to the Marine Corps rank system. It provided a means of indicating a level of proficiency and expertise. The same was said of the belt system Tatsuo Sensei used and it just grew from there.
Now we have a rainbow of colors to show proficiency. This caused me to wonder if there were more than just gratification of the ego with colors or to enhance drawing in perspective practitioners into the training hall.
I study the gokui and its connections to the ancient Chinese texts, i.e. I Ching and the Mysteries. One of those texts is "The Elemental Changes: The Ancient Chinese Companion to the I Ching." In the chapter of "Keng, No. 28: Change [ref hexagram 49 of I Ching]" under appraisal/fathoming 3 it says,
and upon contemplation of these words I find it does connect to training in the fighting arts. Training and thus gained experience resulting in a level of proficiency with time and effort dyes the silk and the colors come from a point in time, a present moment when something important is achieved thus dying of silk and in this case the award of a colored belt.
I am sure the myriad colors we see today not to mention the various materials, etc. are not a result of this chapter and verse nor is it from the study of classics by those who use them but I do believe Tatsuo Sensei did see the connection simply because of his dedication to the ancient classics and the art of karate-do.
The very next verse as I interpreted it is much like the stories you hear of a person who comes full circle in life and in particular the fighting arts where they go from white to black and finally back to white, the verse is,
This also points to our need and requirement to train/practice for improvement to include the spiritual and moral improvement.
Finally, the last verse of this mystery is one that reflects my feelings in regards to Tatsuo Sensei and what he accomplished in life and in the fighting arts.
We look upon his creation and especially that of the "Me-gami [and as it was created in the Isshinryu symbol by AJA Sensei]" where we see "Tatsuo or dragon" ascending into the heavens toward the stars to become "one" with Tao and thus his "teachers" to become something else.
I feel Tatsuo Sensei was adept at seeing beyond and bringing that into life and his practice. Whether with conscious or unconscious intent he accomplished something special and he has united many into the "one" with his Isshinryu.
Study hard the classics and "see" beyond presence, see what he was able to foresee.
The significance to Marines was similar to the Marine Corps rank system. It provided a means of indicating a level of proficiency and expertise. The same was said of the belt system Tatsuo Sensei used and it just grew from there.
Now we have a rainbow of colors to show proficiency. This caused me to wonder if there were more than just gratification of the ego with colors or to enhance drawing in perspective practitioners into the training hall.
I study the gokui and its connections to the ancient Chinese texts, i.e. I Ching and the Mysteries. One of those texts is "The Elemental Changes: The Ancient Chinese Companion to the I Ching." In the chapter of "Keng, No. 28: Change [ref hexagram 49 of I Ching]" under appraisal/fathoming 3 it says,
"A popular metaphor compares human nature at birth to un-dyed silk, which is then colored by training and experience."
and upon contemplation of these words I find it does connect to training in the fighting arts. Training and thus gained experience resulting in a level of proficiency with time and effort dyes the silk and the colors come from a point in time, a present moment when something important is achieved thus dying of silk and in this case the award of a colored belt.
I am sure the myriad colors we see today not to mention the various materials, etc. are not a result of this chapter and verse nor is it from the study of classics by those who use them but I do believe Tatsuo Sensei did see the connection simply because of his dedication to the ancient classics and the art of karate-do.
The very next verse as I interpreted it is much like the stories you hear of a person who comes full circle in life and in particular the fighting arts where they go from white to black and finally back to white, the verse is,
"Moral improvement should work to turn evil into good, black into white."
This also points to our need and requirement to train/practice for improvement to include the spiritual and moral improvement.
Finally, the last verse of this mystery is one that reflects my feelings in regards to Tatsuo Sensei and what he accomplished in life and in the fighting arts.
"In the world of man, the upward flight occurs through self-cultivation."
We look upon his creation and especially that of the "Me-gami [and as it was created in the Isshinryu symbol by AJA Sensei]" where we see "Tatsuo or dragon" ascending into the heavens toward the stars to become "one" with Tao and thus his "teachers" to become something else.
I feel Tatsuo Sensei was adept at seeing beyond and bringing that into life and his practice. Whether with conscious or unconscious intent he accomplished something special and he has united many into the "one" with his Isshinryu.
Study hard the classics and "see" beyond presence, see what he was able to foresee.
Spam Postings
Hi, All:
My apologies! I had to reset the blog settings to require comments by "Registered Users" because I keep getting spam comments on this blog.
Registered Users includes "OpenID's" so it should not be to difficult to comment. I also set a requirement to enter a word verification.
Thanks,
Charles
My apologies! I had to reset the blog settings to require comments by "Registered Users" because I keep getting spam comments on this blog.
Registered Users includes "OpenID's" so it should not be to difficult to comment. I also set a requirement to enter a word verification.
Thanks,
Charles
Kenpo Gokui - I Ching
As mentioned in previous postings the kenpo gokui was the "tome" provided to select students of Tatsuo Sensei when they transferred from Okinawa to other postings be it the Marines or Civilian. This set of "keys" was meant to guide them into the depth and breadth of true practice.
The Kenpo Gokui were meant to be a method to find the true way of practice and it points to the classics which were influential to the Okinawans with an emphasis on the fighting arts. The I Ching expands the gokui and provides additional "gateways" into even higher levels of practice, enhancement of the mind-spirit-body.
Break down the gokui to specific references, "one" word or group of words, that will connect the gokui to the I Ching. Read the I Ching with diligence and "see" those references and then let the mind "see" the strings that connect both the oracles of the human and the group as it pertains to your practice. This is the connection we make from the microcosm of the fighting arts to the macrocosm of heaven, earth and man.
You will find amazement in your studies for they will, time and time again, open your mind to the possibilities of your practice which will enhance your life in the Universe as associated with others and groups and environment and your neighbors and your fellow citizens and society and continents and the world.
Find your internal balance and let that connect the strings to your fellow practitioners and continue with co-workers, family and friends. You influences can bring balance to others thus to the world with a final balance in our universe.
It all starts with the microcosm of the training hall...
p.s. Words in gokui to connect in the I Ching: heart, heaven, earth, blood, moon, sun, hard, soft, balance, change, time, strike, eye, see, ear, hear...
The Kenpo Gokui were meant to be a method to find the true way of practice and it points to the classics which were influential to the Okinawans with an emphasis on the fighting arts. The I Ching expands the gokui and provides additional "gateways" into even higher levels of practice, enhancement of the mind-spirit-body.
Break down the gokui to specific references, "one" word or group of words, that will connect the gokui to the I Ching. Read the I Ching with diligence and "see" those references and then let the mind "see" the strings that connect both the oracles of the human and the group as it pertains to your practice. This is the connection we make from the microcosm of the fighting arts to the macrocosm of heaven, earth and man.
You will find amazement in your studies for they will, time and time again, open your mind to the possibilities of your practice which will enhance your life in the Universe as associated with others and groups and environment and your neighbors and your fellow citizens and society and continents and the world.
Find your internal balance and let that connect the strings to your fellow practitioners and continue with co-workers, family and friends. You influences can bring balance to others thus to the world with a final balance in our universe.
It all starts with the microcosm of the training hall...
p.s. Words in gokui to connect in the I Ching: heart, heaven, earth, blood, moon, sun, hard, soft, balance, change, time, strike, eye, see, ear, hear...
Numerology of I-Ching Quotes
"Empty the mind and fill the belly is to put aside preconceptions and become open to guidance. Refrain from arbitrary thought and action in order to accumulate energy simply by not dissipating energy."
[Generate energy by emptying the mind and filling the belly which refers to the breathing methods used to clear the mind and relax the body into its optimum form of positive relaxation. It achieves a mind in the present moment and allows the energy to be directed at its maximum in action with no waste on thoughts.]
I Ching Quotes
"Refrain from arbitrary thought and action in order to accumulate energy simply by not dissipating energy. Gaining power by saving power!"
[Proper training with the mind as the initial and sole guide provides the path to achieving a present moment mind with out thought or influences toward action. This allows the energy that would be wasted in thought be directed toward connection to the Ultimate, the Tao.]
I Ching Quotes
"A matter of persistence in the midst of action and stillness. Put aside preconceptions and become open to guidance."
[Be in the now; let action come from the training of the past so it becomes something of the present.]
I-Ching Quotes
"The duality between the conditioned conscious mind and the primal unconscious mind is unfixed, and that the "true" mind can be brought to the fore. The human mind is under the influence of thought and emotion related to objects; the mind of Tao is attuned to true reality."
[Diligent mind training with mental focus of the mind leading the body and spirit can achieve the "one" from the "duality" of the conditioned mind and the Tao mind. Drilling brings the true mind to the center when focus is on training the mind over the body. It ends up being a form of presence, staying in the moment, and allowing natural influences to achieve the goals but only when the drilling/training are such that it creates "one" present moment where instinctual action results.]
Tagged by Blogger
Hi, Friends:
I just wanted to assure you all that this blog is not a spam site nor a site that has anything to do with spam, spammers, spamming, etc.
"Blogger" scans apparently have detected something within this blog site that triggered a "false positive" in their spam scan systems so they have "temporarily" placed this blog site on notice until a full investigation is completed.
I applaud Blogger for this as I would rather have a temp tag on blog sites to make sure no one uses blogger or our blog sites to do "spamming." This is good.
So, please be patient until Blogger has completed its investigation and cleared my blog site as I expect that to occur soon. Nice to see evidence of diligence in this regard!
Respectfully,
Charles
I just wanted to assure you all that this blog is not a spam site nor a site that has anything to do with spam, spammers, spamming, etc.
"Blogger" scans apparently have detected something within this blog site that triggered a "false positive" in their spam scan systems so they have "temporarily" placed this blog site on notice until a full investigation is completed.
I applaud Blogger for this as I would rather have a temp tag on blog sites to make sure no one uses blogger or our blog sites to do "spamming." This is good.
So, please be patient until Blogger has completed its investigation and cleared my blog site as I expect that to occur soon. Nice to see evidence of diligence in this regard!
Respectfully,
Charles
I-Ching Quotes
"Yin and Yang are used to refer to a dichotomy in the human being that can be bridged by practice."
[Heaven-Earth; Sun-Moon; Hard-Soft; Balance-Imbalance; Equilibrium]
I-Ching Quotes
"A warrior pursues justice alone in spite of adversity, willing to give up his life and die for the cause."
[Steely fortitude]
Action (self-protection)
This post is a bit off topic yet if I give it some thought our practice/training can help. Let me go further. If we are truly practicing the fighting arts as a way one of the things we do is to train so as to perceive the threat "before" it occurs and take appropriate action.
In this post I am suggesting that one of the ways we lean this technique is through education. This means lots of practice to include visualization, etc. so when we encounter obstacles in karate, as in life, we perceive the correct way to completely avoid it or at the very least to take appropriate action to mitigate its effects on us and our lives.
In this light as a part of your training you must also educate yourself to "see" issues that are dangerous to your life before they are knocking at your door. In that light I am offering a URL for you to "educate" yourself so that unscrupulous folks of the world don't take you by surprise.
After all to be forewarned (to be forearmed) is important. The URL is in regard to how you get screwed by certain companies and business such as banks, credit card providers, cable companies, and many others. Just click HERE and read on.
Yea, a bit of a stretch but are we not practicing the way to become more and to protect ourselves and our loved ones?
In this post I am suggesting that one of the ways we lean this technique is through education. This means lots of practice to include visualization, etc. so when we encounter obstacles in karate, as in life, we perceive the correct way to completely avoid it or at the very least to take appropriate action to mitigate its effects on us and our lives.
In this light as a part of your training you must also educate yourself to "see" issues that are dangerous to your life before they are knocking at your door. In that light I am offering a URL for you to "educate" yourself so that unscrupulous folks of the world don't take you by surprise.
After all to be forewarned (to be forearmed) is important. The URL is in regard to how you get screwed by certain companies and business such as banks, credit card providers, cable companies, and many others. Just click HERE and read on.
Yea, a bit of a stretch but are we not practicing the way to become more and to protect ourselves and our loved ones?
I-Ching Quotes
"If you seek stillness while active, your mind stays on truth, so you can act with out error. When ever you encounter people making a commotion, use it to polish and strengthen yourself."
[Practice presence alone; practice presence when in a crowd; practice presence in turmoil; Have presence when confronted by adversity; all will be present.]
Tiger in the I Ching by Wilhelm/Byrnes
Wind (the breath of Earth) follows the tiger. [page 9, hexagram 1 the creative; heaven]
---------
---------
---- ---- wind, wood trigram
Couple the trigram heaven and wind:
---------
---------
---- ----
---------
---------
--------- Hexagram 9; Hsiao Ch`u
---------
---------
---------
---------
---------
---- ---- Hexagram 44; Kou
(10) Six in the third place:
"He treads on the tail of a tiger."
A man considers himself strong and consequently exposes himself to danger, he is inviting disaster, for his is undertaking something beyond his strength.
(27) Six in the fourth place:
"Like a tiger with insatiable craving."
With the greed fo a hungry tiger he is on the lookout for the right people [if for the good of all, no wrong in his zeal].
(49) Nine in the fifth place:
"The great man changes like a tiger."
A tigerskin, with its highly visible black stripes on a yellow ground, shows its distinct pattern from afar.
...large, clear guiding lines become visible, understandable to everyone.
...he wins the spontaneous support of the people.
Bibliography:
Wilhelm/Byrnes, "The I Ching". Princeton University Press. 1967
---------
---------
---- ---- wind, wood trigram
Couple the trigram heaven and wind:
---------
---------
---- ----
---------
---------
--------- Hexagram 9; Hsiao Ch`u
---------
---------
---------
---------
---------
---- ---- Hexagram 44; Kou
(10) Six in the third place:
"He treads on the tail of a tiger."
A man considers himself strong and consequently exposes himself to danger, he is inviting disaster, for his is undertaking something beyond his strength.
(27) Six in the fourth place:
"Like a tiger with insatiable craving."
With the greed fo a hungry tiger he is on the lookout for the right people [if for the good of all, no wrong in his zeal].
(49) Nine in the fifth place:
"The great man changes like a tiger."
A tigerskin, with its highly visible black stripes on a yellow ground, shows its distinct pattern from afar.
...large, clear guiding lines become visible, understandable to everyone.
...he wins the spontaneous support of the people.
Bibliography:
Wilhelm/Byrnes, "The I Ching". Princeton University Press. 1967
Tiger in the I Ching
hexagram (10): This image gave King Wen the inspiration that a cautious person handles a dangerous situation as if treading upon a tiger's tail.
hexagram (10): The image of treading upon a tiger's tail is meant to advise one to take precautions beforehand and guard against the latent difficulty and danger.
hexagram (10): Tiger in this case symbolizes a "tyrant."
hexagram (11): The ancestors of the shang embraced the wasteland as if fighting a tiger...in other words to fight with great courage.
hexagram (27): The Yao text explains that even glaring like a tiger, eyeing prey with insatiable craving, brings no fault.
hexagram (36): A Chinese adage says, "Without entering the tiger's lair, how can one catch tiger cubs?" In other words, having experienced the danger of a situation, one is able to use that information to avoid being a helpless victim.
hexagram (49): The Yao text says the great person changes like a tiger, which means his merit is as brilliant and distinct as a tiger's fur.
Bibliography:
Huang, Alfred. "The Complete I Ching." Inner Traditions Rochester, Vermont. 1998
hexagram (10): The image of treading upon a tiger's tail is meant to advise one to take precautions beforehand and guard against the latent difficulty and danger.
hexagram (10): Tiger in this case symbolizes a "tyrant."
hexagram (11): The ancestors of the shang embraced the wasteland as if fighting a tiger...in other words to fight with great courage.
hexagram (27): The Yao text explains that even glaring like a tiger, eyeing prey with insatiable craving, brings no fault.
hexagram (36): A Chinese adage says, "Without entering the tiger's lair, how can one catch tiger cubs?" In other words, having experienced the danger of a situation, one is able to use that information to avoid being a helpless victim.
hexagram (49): The Yao text says the great person changes like a tiger, which means his merit is as brilliant and distinct as a tiger's fur.
Bibliography:
Huang, Alfred. "The Complete I Ching." Inner Traditions Rochester, Vermont. 1998
I-Ching Quotes
"Mind-breath practice: Self-refinement, the elementary practice of overcoming the impulsive self to become "empty" and forget the self."
[Deep diaphragmatic breathing; slow and rhythmic]
Conviction
Book One, The Text, Hexagram 17; sui - following:
In reality one can not be released completely from the ego because the "ego is a part of us" so our real intent here is to remain in the moment and not allow our mind to fixate on anything that the ego might want to influence us into a false sense of bravado, etc.
What I mean is that we must train to be of "no-mind" which is the ability to remain is the present moment, the now, and with no thoughts of any particular which subverts the mind and results in the inability to take quick, decisive and appropriate actions.
Only in the moment can the mind achieve a clarity that connects us with the Tao and allows our instincts, thus trained over time by our practice, to act in accordance with all that is correct and proper according to the book of changes or the oracle of life.
"Only when a man is completely free from his ego, and intent, by conviction, upon what is right and essential, does he acquire the clarity that enables him to see through such people, and become free from blame."
In reality one can not be released completely from the ego because the "ego is a part of us" so our real intent here is to remain in the moment and not allow our mind to fixate on anything that the ego might want to influence us into a false sense of bravado, etc.
What I mean is that we must train to be of "no-mind" which is the ability to remain is the present moment, the now, and with no thoughts of any particular which subverts the mind and results in the inability to take quick, decisive and appropriate actions.
Only in the moment can the mind achieve a clarity that connects us with the Tao and allows our instincts, thus trained over time by our practice, to act in accordance with all that is correct and proper according to the book of changes or the oracle of life.
Subscribe to:
Posts (Atom)