An article on teaching to young adults for all three major senses brought about this epiphany toward additional meaning of the goku-i (shortened for brevity purposes, i.e. full ken-po goku-i). In that article they teach the teachers to used all three senses to make sure "the material reaches the student rather than why isn't the student grasping the material?"
They trained them to determine if a student is a visual, audio or kinesthetic learner - sight, sound, touch. Once they determined a student was touch dominant they went a step further by finding out if they were "tactile or tactual" which refers to the handling and touching vs. Kinesthetic which refers to position and balance of the body.
Take a look at Kinesthetic, the balance and position of the body. This touches on the goku-i's lines on the body changing direction at any time, a person' balance same as a weight. Both are in reference to the body and balance with falls into a touch dominant sense mode.
The now nine references within the entire goku-i provide the full spectrum of using the "three" major senses fully and completely in practicing and teaching the martial arts. These three provide a fullness to the goku-i interpretation that aligns with the I Ching where the three is heaven, man, and earth where in the trigrams and hexagrams it is further dividend to these three components that make us whole or "one."
The manner of drinking or inhaling vs. spitting or exhaling is also using a touch sense mode inference for they both infer a type of balance within the body much like the heart and heaven and earth along with blood similar to moon and sun.
This warrants further study and contemplation as it will open more doors to a large audience that may be missing out on a martial art path simply because they lack an awareness that it also provides for the much aligned touch dominant sense.
All Bottles are Truly Good
The Eyes, The Ears, and The Touch Modes
Open up your eyes, perk up those ears and let your mind touch your heart because what I am posting today is critical to the art of avoidance. This warrants my changing my copy of the ken-po goku-i by adding an ninth line to the overall paragraph so that it includes touch sensing.
This involves communications because although we are predominantly influenced by the accepted normalcy in society of first sight and secondary hearing we have removed the sense of touch almost completely. I have been informed that this is a recent phenomena. We included all three as major sense modes long before the last century - most of history has all three.
If this is true then we might hypothesize that at least a few fights might have been avoidable if we could be aware when a person drops down into a primary sense mode of touch. Since the majority are classified in sight and hearing when a touch person gets agitated/stressed then when they fall into a strict touch sense mode while all the rest remain in sight sense mode the reality gap is strong and wide. This gap then can only be spanned if one or the other are able to determine the touch sense mode and then assume it as well for all avoidance/deescalation processes.
If this is true how do you know when you are facing a sense mode, especially a touch sense mode? Good question. Since touch has become a taboo topic today you will have to first become aware that a lot of folks are touch sense dominant even if we function in a normal sight/hearing sense world. Once you are aware they exist then learn about it. "Try to Feel It My Way" by Dr. Suzette Haden Elgin, Ph.D.
This also applies to Sensei for mentoring practitioners. Discover their primary sense mode and try to gear your instruction and guidance toward that mode of communications. Recently a blogger posted on that very subject where no matter what they did the Sempai could not adequately convey to that person what it was they were trying to teach. The person got very frustrated while the sempai just kept in that sense loop that was not the persons primary sense mode. A reality gap where the person walked away with out that new knowledge.
If the sempai has been aware of and sensitive to sense mode of the person they might have devised a means to convey the knowledge where that person would learn and not become frustrated, etc.
As for the taste and smell, these tend to be non-existent regarding a communications primary sense mode.
"The mind must grasp all the warm and fuzzy data not seen or heard in all directions and on all sides."
This involves communications because although we are predominantly influenced by the accepted normalcy in society of first sight and secondary hearing we have removed the sense of touch almost completely. I have been informed that this is a recent phenomena. We included all three as major sense modes long before the last century - most of history has all three.
If this is true then we might hypothesize that at least a few fights might have been avoidable if we could be aware when a person drops down into a primary sense mode of touch. Since the majority are classified in sight and hearing when a touch person gets agitated/stressed then when they fall into a strict touch sense mode while all the rest remain in sight sense mode the reality gap is strong and wide. This gap then can only be spanned if one or the other are able to determine the touch sense mode and then assume it as well for all avoidance/deescalation processes.
If this is true how do you know when you are facing a sense mode, especially a touch sense mode? Good question. Since touch has become a taboo topic today you will have to first become aware that a lot of folks are touch sense dominant even if we function in a normal sight/hearing sense world. Once you are aware they exist then learn about it. "Try to Feel It My Way" by Dr. Suzette Haden Elgin, Ph.D.
This also applies to Sensei for mentoring practitioners. Discover their primary sense mode and try to gear your instruction and guidance toward that mode of communications. Recently a blogger posted on that very subject where no matter what they did the Sempai could not adequately convey to that person what it was they were trying to teach. The person got very frustrated while the sempai just kept in that sense loop that was not the persons primary sense mode. A reality gap where the person walked away with out that new knowledge.
If the sempai has been aware of and sensitive to sense mode of the person they might have devised a means to convey the knowledge where that person would learn and not become frustrated, etc.
As for the taste and smell, these tend to be non-existent regarding a communications primary sense mode.
All Bottles Are Good - They All Serve A Purpose
Today John Vesia Sensei of the Martial Views Blog made a statement that reminded me of the term Occam's Razor. In summary Occam's Razor means, "the simplest explanation is most likely the correct one." In that light John said simply, "... Who knows, maybe he (tatsuo sensei) was just talking about various types of booze."
The story goes simply as, a group of practitioners (Marines mostly) were drinking a variety of booze and had an assortment of bottles on the table when Tatsuo Sensei asked them which was the best. Several answers followed and then he stated, "All bottles are good, they all server a purpose," or something similar to this quote attributed to him.
Shimabuku Tatsuo Sensei taught Marine and other military on Okinawa so we talk about our service members. Shimabuku Tatsuo said, "All bottles are good. They all served a purpose." This story came from me but it was his quote. - Advincula A. J. Sensei Isshinkai post #27618
"All Bottles are Good. They all served a purpose." - Shimabuku Tatsuo Sensei Post #19411 dtd Mon Jul 18, 2005 at 11:26hours - this post quote comes from the Isshinkai Yahoo group run by A. J. Advincula Sensei.
The story, redacted for brevity, is as follows:
On many an occasion after a dojo workout we would have a drink or two with Shimabuku Sensei. On one occasion, several American students at the Honbu Agena Dojo we were drinking. Some were drinking beer while others were drinking Awamori a potent alcoholic beverage indigenous to and unique to Okinawa.
Awamori is made from high quality rice from Thailand and is distilled and not brewed as is traditional Japanese sake. A black yeast that is unique to Okinawa is used to make Awamori. In Okinawa, the word saki is used instead of sake and some brands of awamori are listed at 43 percent alcohol. Awamori is also drank with ice and water or sometimes mixed with citrus juice or other types of sodas. Most Okinawan mix awamori with ice and water but many Americans may use some kind of juice.
Shimabuku preferred awamori and at this event, some Americans were mixing awamori with pine juice (Pineapple soda). Shimabuku asked us which bottle was best. Some picked up beer bottles while others awamori bottles and one or two who did not drink alcohol picked up the pine juice or other soda bottles.
Shimabuku stated, "All bottles are good. They all served a purpose." While he never said why he asked the question about the bottles, I thought he was relating it to karate styles, that all styles of karate were good.
Years later Ciso said that even while taking breaks, or drinking after hours, his father was trying to teach. I don't think too many Americans understood this, if they did, we would have more stories to tell. It is interesting that many of the Shimabuku's Okinawan students, relate stories of Shimabuku. I have written and told this story over and over again at seminars, after hours and at parties, yet some still do not know or remember the story. Kind of like on Okinawa, where many Americans just didn't get it.
Now, as the "naysayer" of this blog I have to say that I take all inferences to what Tatsuo "meant" when teaching with a grain of salt. That grain involves the disparities naturally created through the individual's perceptive filtering. Even when hearing testimony attributed directly from Cisco Shimabuku, the teacher of Marines Isshinryu, both his and the recipient's perceptive filtering change the meaning and as it passes along to others each filter makes subtle changes and the only way to refute any interpretation you would need Tatsuo's exact explanation as documented by him directly - never occurred, never happened so the entire system is open to any interpretations.
The question then becomes, "Is any and all interpretations acceptable, true, and relevant to the practice of the Isshinryu system?" In my view, yes. All interpretations that are beneficial and provide for positive growth of the individual and any of those who may listen to his/her communications on this particular subject are good - all bottles are good, they all serve a purpose.
Ergo, all interpretations are good if they all serve a purpose with the hopes that those purposes are beneficial, good, and enlightening. It must be remembered that styles, style names, and systems are merely individualized views and application of the same thing, fundamental principles of all martial systems. All principles are good, they all serve a purpose, the provide the fundamental foundation of martial arts.
The story goes simply as, a group of practitioners (Marines mostly) were drinking a variety of booze and had an assortment of bottles on the table when Tatsuo Sensei asked them which was the best. Several answers followed and then he stated, "All bottles are good, they all server a purpose," or something similar to this quote attributed to him.
Shimabuku Tatsuo Sensei taught Marine and other military on Okinawa so we talk about our service members. Shimabuku Tatsuo said, "All bottles are good. They all served a purpose." This story came from me but it was his quote. - Advincula A. J. Sensei Isshinkai post #27618
"All Bottles are Good. They all served a purpose." - Shimabuku Tatsuo Sensei Post #19411 dtd Mon Jul 18, 2005 at 11:26hours - this post quote comes from the Isshinkai Yahoo group run by A. J. Advincula Sensei.
The story, redacted for brevity, is as follows:
On many an occasion after a dojo workout we would have a drink or two with Shimabuku Sensei. On one occasion, several American students at the Honbu Agena Dojo we were drinking. Some were drinking beer while others were drinking Awamori a potent alcoholic beverage indigenous to and unique to Okinawa.
Awamori is made from high quality rice from Thailand and is distilled and not brewed as is traditional Japanese sake. A black yeast that is unique to Okinawa is used to make Awamori. In Okinawa, the word saki is used instead of sake and some brands of awamori are listed at 43 percent alcohol. Awamori is also drank with ice and water or sometimes mixed with citrus juice or other types of sodas. Most Okinawan mix awamori with ice and water but many Americans may use some kind of juice.
Shimabuku preferred awamori and at this event, some Americans were mixing awamori with pine juice (Pineapple soda). Shimabuku asked us which bottle was best. Some picked up beer bottles while others awamori bottles and one or two who did not drink alcohol picked up the pine juice or other soda bottles.
Shimabuku stated, "All bottles are good. They all served a purpose." While he never said why he asked the question about the bottles, I thought he was relating it to karate styles, that all styles of karate were good.
Years later Ciso said that even while taking breaks, or drinking after hours, his father was trying to teach. I don't think too many Americans understood this, if they did, we would have more stories to tell. It is interesting that many of the Shimabuku's Okinawan students, relate stories of Shimabuku. I have written and told this story over and over again at seminars, after hours and at parties, yet some still do not know or remember the story. Kind of like on Okinawa, where many Americans just didn't get it.
Now, as the "naysayer" of this blog I have to say that I take all inferences to what Tatsuo "meant" when teaching with a grain of salt. That grain involves the disparities naturally created through the individual's perceptive filtering. Even when hearing testimony attributed directly from Cisco Shimabuku, the teacher of Marines Isshinryu, both his and the recipient's perceptive filtering change the meaning and as it passes along to others each filter makes subtle changes and the only way to refute any interpretation you would need Tatsuo's exact explanation as documented by him directly - never occurred, never happened so the entire system is open to any interpretations.
The question then becomes, "Is any and all interpretations acceptable, true, and relevant to the practice of the Isshinryu system?" In my view, yes. All interpretations that are beneficial and provide for positive growth of the individual and any of those who may listen to his/her communications on this particular subject are good - all bottles are good, they all serve a purpose.
Ergo, all interpretations are good if they all serve a purpose with the hopes that those purposes are beneficial, good, and enlightening. It must be remembered that styles, style names, and systems are merely individualized views and application of the same thing, fundamental principles of all martial systems. All principles are good, they all serve a purpose, the provide the fundamental foundation of martial arts.
Goku-i and Bottles
It came to mind today for me the question, is the bottles quote implied through references to the ken-po goku-i. If we take each goku-i (used for brevity for ken-po goku-i) and view it from a point that is a belief that all things are good, they all serve a purpose then we can extrapolate:
1. Humans are all inherently good and they all serve a purpose on the Earth as it resides under Heaven.
2. The blood that circulates much like the cycles of both the Sun and Moon are the same but different where the differences still promote all humans and all of nature as good and purposeful to life.
3, 4, 5, and 6 fall under both the above statements with differences indicated so that particulars of the person or human can connect to the fundamental principles of that inference to show the differences and sameness that is beneficial or good to each uniqueness without regard to any type of prejudices.
7 & 8 seem to provide an indication that we look and hear all the myriad things of the Universe, i.e. Humans on Earth residing under all the Heavens, in a manner that indicates difference yet complete understanding that all of it is good and all of it serves a purpose.
Tatsuo Sensei, as indicted by Vesia Sensei blog post, may have meant to promote the different bottles of booze but may also have wanted to express more to his system, his reference to the ken-po goku-i and to this particular quote to get us to think and conclude that all of us under the heavens here on Earth are more alike than our outward appearances, beliefs, and customs might indicate and that we all serve a purpose both as individuals and as a unit, a tribe, or society.
If we remove all inferences to order and numbering of the goku-i then both it and the quote will better connect as one whole or wholehearted effort to perceive, learn, and understand.
1. Humans are all inherently good and they all serve a purpose on the Earth as it resides under Heaven.
2. The blood that circulates much like the cycles of both the Sun and Moon are the same but different where the differences still promote all humans and all of nature as good and purposeful to life.
3, 4, 5, and 6 fall under both the above statements with differences indicated so that particulars of the person or human can connect to the fundamental principles of that inference to show the differences and sameness that is beneficial or good to each uniqueness without regard to any type of prejudices.
7 & 8 seem to provide an indication that we look and hear all the myriad things of the Universe, i.e. Humans on Earth residing under all the Heavens, in a manner that indicates difference yet complete understanding that all of it is good and all of it serves a purpose.
Tatsuo Sensei, as indicted by Vesia Sensei blog post, may have meant to promote the different bottles of booze but may also have wanted to express more to his system, his reference to the ken-po goku-i and to this particular quote to get us to think and conclude that all of us under the heavens here on Earth are more alike than our outward appearances, beliefs, and customs might indicate and that we all serve a purpose both as individuals and as a unit, a tribe, or society.
If we remove all inferences to order and numbering of the goku-i then both it and the quote will better connect as one whole or wholehearted effort to perceive, learn, and understand.
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The Mind of Wu Wei
Flows like water.
Reflects like a mirror.
Responds like an echo.
Longevity:
Sit like a turtle.
Walk like a pidgeon.
Sleep like a dog.
Develop inner quiet.
Reflects like a mirror.
Responds like an echo.
Longevity:
Sit like a turtle.
Walk like a pidgeon.
Sleep like a dog.
Develop inner quiet.
Words Hurt
I have been hit. I have been on the receiving end of a horizontal butt stroke from a M-14 rifle. I was beaten over the head with a 2x4. My bunk was set on fire one night after a night of imbibing a bit to much alcohol. Never in my life have I felt the pain I feel when I get hit by words. This is especially so when it comes from someone close to you.
No amount of softening. No amount of dears, friends, loves, etc. added to those words diminish their effects. Like using the word "but" it cancels out any niceties you add when the hurtful words hit.
I can truly say that the words do hurt. I can truly say I don't feel the guilt and anxieties that go with that - mostly - words still hurt and now that I know why I don't feel guilt that is not appropriate.
The more I learn the more I understand and the more I realize just how important communications are and that our own awareness of what is said, how it is said and presuppositions can achieve greatness and hurtfulness - our choice, my choice.
The question now is, do I allow it to continue - enable it - or what? The second question is this, if they don't really realize that they are doing what they are doing how do you make them aware of it without creating a larger rift of anger, resentment, and such?
There is just one pain that exceeds what I describe, the self-realization that I too used words to hurt, bully, cajole, intimidate and that is just wrong. Words can heal - or - hurt. You have to ask yourself, "What did yours do today?" Wise Sufism: Is it kind? Is it true? Is it necessary? Consider this sufism when you consider saying something to someone - remember, the answers are there's if asked, not yours.
No amount of softening. No amount of dears, friends, loves, etc. added to those words diminish their effects. Like using the word "but" it cancels out any niceties you add when the hurtful words hit.
I can truly say that the words do hurt. I can truly say I don't feel the guilt and anxieties that go with that - mostly - words still hurt and now that I know why I don't feel guilt that is not appropriate.
The more I learn the more I understand and the more I realize just how important communications are and that our own awareness of what is said, how it is said and presuppositions can achieve greatness and hurtfulness - our choice, my choice.
The question now is, do I allow it to continue - enable it - or what? The second question is this, if they don't really realize that they are doing what they are doing how do you make them aware of it without creating a larger rift of anger, resentment, and such?
There is just one pain that exceeds what I describe, the self-realization that I too used words to hurt, bully, cajole, intimidate and that is just wrong. Words can heal - or - hurt. You have to ask yourself, "What did yours do today?" Wise Sufism: Is it kind? Is it true? Is it necessary? Consider this sufism when you consider saying something to someone - remember, the answers are there's if asked, not yours.
Seeing the Practitioner
I am having a great deal of thoughts and idea's regarding how a Sensei provides knowledge, experience, and ability to practitioners. It occurs to me that observation, seeing and hearing, the practitioner as they practice becomes a critical trait of a Sensei.
Sensei can have all the requisite stuff to impart their wisdom. They can do so ad-hoc or they can see and hear the practitioner to determine what is understood and what needs clarification. It is also something necessary to perceive the needs of the next iteration of wisdom.
Ever see a face of confusion when you provide training? It may be how you are perceiving the practitioner where you are not getting what it takes to allow them to learn at a maximum capacity.
Another aspect of the goku-i, to see all sides. You as Sensei must achieve the trait and ability to see all sides of your practitioners. See them as they are and as they can be - their potential. This means seeing the teaching potential that resides in each one - individually, uniquely, and completely.
Provide you dojo the light and guide them along the path. To achieve this open the eyes and see everything - obvious and hidden. Do you truly "see" your students?
Sensei can have all the requisite stuff to impart their wisdom. They can do so ad-hoc or they can see and hear the practitioner to determine what is understood and what needs clarification. It is also something necessary to perceive the needs of the next iteration of wisdom.
Ever see a face of confusion when you provide training? It may be how you are perceiving the practitioner where you are not getting what it takes to allow them to learn at a maximum capacity.
Another aspect of the goku-i, to see all sides. You as Sensei must achieve the trait and ability to see all sides of your practitioners. See them as they are and as they can be - their potential. This means seeing the teaching potential that resides in each one - individually, uniquely, and completely.
Provide you dojo the light and guide them along the path. To achieve this open the eyes and see everything - obvious and hidden. Do you truly "see" your students?
The Eight Ken-po Goku-i of Martial Systems
On the surface the tendency to take each of the eight on its own seems logical. In actuality the eight are separate and distinct for teaching purposes. Like the fundamental principles (fundamental principles of martial systems by Steven J. Pearlman, i.e. the Book of Martial Power) are written distinctly in a separate manner to promote teaching, learning, and understanding.
The eight goku-i (Ken-po Goku-i for short/brevity) are separated and numbered only for this purpose. What is not been made clear to those who study the system and the goku-i is once you learn the fundamentals of the eight you remove the separateness of them and merge, meld, morph them into "one."
The "wholehearted way" of Isshinryu is the "one way" or "one heart way" of Tatsuo Sensei's system. One being the key feature of the entire system. Wholehearted brings the heart of the practitioner, the spirit if you will, into the system separately and with distinct parts that must be assembled into "one whole" system - the one heart system.
The eight into one may indicated that it speaks of the mind, heart, and body. Those three spoken separately. Those three merged, melded, and morphed into the one complete and whole person.
Learn the goku-i - separate and distinct. Learn the goku-i - meld, mold, and morph. Learn the goku-i - the one and wholehearted way of Isshinryu. Remove the child references - numbers, orders, and separateness. The great tai chi is the one which then separates into the two - Yang-n-Yin. The two separate into the four into the eight trigrams. The trigrams continue to separate into the hexagrams - the sixty-four.
The separation into the sixty-four are to teach man how the Universe relates to the Earth. How the Earth relates to humans. The three, Heaven-Human-Earth then learn from the separation of the great Tai Chi how to meld, morph, and merge the separate back into the "one." The way of Humans is to see, hear and thus perceive how all the myriad things of the Universe are connected and return back to the great, the one.
This is the method and purpose of following the way in martial arts. This is the method and way - wholehearted - of Tatsuo Shimabuku Sensei in his teachings through the physical of Isshinryu and the Spiritual of Ken-po Goku-i. Physical training is the yang of the great tai chi while the ken-po goku-i is the yin of the great tai chi - the one, wholehearted way.
The ken-po goku-i is the fundamental principles of the spiritual wholehearted way of all martial systems.
The eight goku-i (Ken-po Goku-i for short/brevity) are separated and numbered only for this purpose. What is not been made clear to those who study the system and the goku-i is once you learn the fundamentals of the eight you remove the separateness of them and merge, meld, morph them into "one."
The "wholehearted way" of Isshinryu is the "one way" or "one heart way" of Tatsuo Sensei's system. One being the key feature of the entire system. Wholehearted brings the heart of the practitioner, the spirit if you will, into the system separately and with distinct parts that must be assembled into "one whole" system - the one heart system.
The eight into one may indicated that it speaks of the mind, heart, and body. Those three spoken separately. Those three merged, melded, and morphed into the one complete and whole person.
Learn the goku-i - separate and distinct. Learn the goku-i - meld, mold, and morph. Learn the goku-i - the one and wholehearted way of Isshinryu. Remove the child references - numbers, orders, and separateness. The great tai chi is the one which then separates into the two - Yang-n-Yin. The two separate into the four into the eight trigrams. The trigrams continue to separate into the hexagrams - the sixty-four.
The separation into the sixty-four are to teach man how the Universe relates to the Earth. How the Earth relates to humans. The three, Heaven-Human-Earth then learn from the separation of the great Tai Chi how to meld, morph, and merge the separate back into the "one." The way of Humans is to see, hear and thus perceive how all the myriad things of the Universe are connected and return back to the great, the one.
This is the method and purpose of following the way in martial arts. This is the method and way - wholehearted - of Tatsuo Shimabuku Sensei in his teachings through the physical of Isshinryu and the Spiritual of Ken-po Goku-i. Physical training is the yang of the great tai chi while the ken-po goku-i is the yin of the great tai chi - the one, wholehearted way.
The ken-po goku-i is the fundamental principles of the spiritual wholehearted way of all martial systems.
Ken-po Goku-i tome seven and eight - seeing and hearing
To give another idea as to why we see these to particular "sensory modes" used in this philosophical reference you need to read the following quote:
This is to my mind a profound quote/statement. It rings many bells as to why these two senses dominate the martial arts. I believe wholeheartedly that this goes farther back than modern communications. The first moment of communications be they the grunts and gestures of ancient humans to today's ability to communicate in one form or another where eyes and ears dominate.
Consider teaching or instructing practitioners of martial arts. If a practitioner has a dominant sensory mode of seeing they can have an advantage over hearing and without exception touch. Since martial arts like karate involve moving the body the sense of touch, with restrictions, can aid a person who is identified as touch dominant to learn quickly. I can extrapolate from this that Sensei who have not identified this aspect of teaching can find their participants being less that could be. Imagine you know this tidbit of information and use it to ensure that all your practitioners get the most out of your guidance, knowledge and experience.
In most the left brain processes information that comes in patterned chunks of information one after the other. This is like numbering and the letters of the alphabet. The left side attends to those parts and pieces while the right side "wholes" not formed in logical patterns. The left is mostly in favor of the eye and ear senses while the right side touch. The other senses beyond sight, sound and touch are nonexistent for this lesson, i.e. taste, etc.
I quote, "The effect of our concentration on training the left brain and letting the right founder about without help means that we educate and foster a dominant sense mode of eye and ear, neglecting the other touch dominant sense mode. If you have a practitioner who suddenly becomes frustrated with your efforts you might try to discover if their sense mode is touch vs. the dominant seeing and hearing.
When discovering methods to pass along all that knowledge, skill and enthusiasm for your system remember that although the eye and ear dominant in communications, i.e. teaching, you may discover that touch can benefit your efforts. In the greatest of all scenario's a Sensei who can incorporate seeing, hearing and touching to train and practice may benefit the participants greatly and thus the dojo. The skill then can be to determine the dominant sense and emphasize instruction individually to achieve greater results - skill, knowledge, and proficiency.
Once again give attention, thought and discovery to the meaning of, "The eyes must see all sides. The ears must listen in all directions."
Bibliography:
Elgin, Suzette Haden, Ph.D. "More on the Gentle Art of Verbal Self-Defense." Prentice Hall. New Jersey. 1983.
"In America today there is an overwhelming emphasis on ear and eye sensory modes. All educational and mass media mechanisms are limited to those two modes, so that those who preference is eye or ear (and especially eye) have an advantage truly impossible to overcome. Except for a smaller number of people all language processing in our culture is done through the sensory mechanisms of eye and ear." - Dr. Suzette Haden Elgin, Ph.D Author of "More on the Gentle Art of Verbal Self-Defense."
This is to my mind a profound quote/statement. It rings many bells as to why these two senses dominate the martial arts. I believe wholeheartedly that this goes farther back than modern communications. The first moment of communications be they the grunts and gestures of ancient humans to today's ability to communicate in one form or another where eyes and ears dominate.
Consider teaching or instructing practitioners of martial arts. If a practitioner has a dominant sensory mode of seeing they can have an advantage over hearing and without exception touch. Since martial arts like karate involve moving the body the sense of touch, with restrictions, can aid a person who is identified as touch dominant to learn quickly. I can extrapolate from this that Sensei who have not identified this aspect of teaching can find their participants being less that could be. Imagine you know this tidbit of information and use it to ensure that all your practitioners get the most out of your guidance, knowledge and experience.
In most the left brain processes information that comes in patterned chunks of information one after the other. This is like numbering and the letters of the alphabet. The left side attends to those parts and pieces while the right side "wholes" not formed in logical patterns. The left is mostly in favor of the eye and ear senses while the right side touch. The other senses beyond sight, sound and touch are nonexistent for this lesson, i.e. taste, etc.
I quote, "The effect of our concentration on training the left brain and letting the right founder about without help means that we educate and foster a dominant sense mode of eye and ear, neglecting the other touch dominant sense mode. If you have a practitioner who suddenly becomes frustrated with your efforts you might try to discover if their sense mode is touch vs. the dominant seeing and hearing.
When discovering methods to pass along all that knowledge, skill and enthusiasm for your system remember that although the eye and ear dominant in communications, i.e. teaching, you may discover that touch can benefit your efforts. In the greatest of all scenario's a Sensei who can incorporate seeing, hearing and touching to train and practice may benefit the participants greatly and thus the dojo. The skill then can be to determine the dominant sense and emphasize instruction individually to achieve greater results - skill, knowledge, and proficiency.
Once again give attention, thought and discovery to the meaning of, "The eyes must see all sides. The ears must listen in all directions."
Bibliography:
Elgin, Suzette Haden, Ph.D. "More on the Gentle Art of Verbal Self-Defense." Prentice Hall. New Jersey. 1983.
Letting Go
We receive instruction. We have no reasoning to believe what we are taught is real, accurate, and truthful. When we establish a relationship in the dojo, Sensei and Deshi, Sempai and Kohai and fellow dojo participants it builds a bond, tribal oriented bond. We become a family that tends to stick together - group protection.
Our associations create a bond, a culture, dojo customs. We come to have certain beliefs about the system, the dojo and the Sensei. This is all a good thing. It is instinctive and natural. We gravitate toward like minds and like activities. Much like the natural survival instincts of history we collect together and form a group that bonds and protects and socializes. We survive together even if we no longer fear lions and tigers and bears.
We, the group, must be careful that our customs, traditions and beliefs don't become mired in dogmatic doctrine with a rigidity that removes any chance of flexibility and change. We must be mindful that all things change and that change is a good thing. If it were not then we would not have the great Tai Chi, the I Ching and the Tao Te Ching - among others.
If we allow our group to become so rigid then we lose site of balance as taught by the Ancients - Nature. It is like the sky above, the earth below and all of the living things - in the moment, present, and moving through time.
That which nature and the ancients teach is nothing is made of stone. All things are headed somewhere. We live in the moment and the moment is a continuous changing moving moment - moment by moment. To achieve balance we accept the moment, the movement, the change. Change means allowing that what we know and knew are not permanent. We must allow our customs, traditions and beliefs to live, breath, and grow - change.
Accept the changes, gain balance and believe - believe in change. Sometimes you just have to let go!
Our associations create a bond, a culture, dojo customs. We come to have certain beliefs about the system, the dojo and the Sensei. This is all a good thing. It is instinctive and natural. We gravitate toward like minds and like activities. Much like the natural survival instincts of history we collect together and form a group that bonds and protects and socializes. We survive together even if we no longer fear lions and tigers and bears.
We, the group, must be careful that our customs, traditions and beliefs don't become mired in dogmatic doctrine with a rigidity that removes any chance of flexibility and change. We must be mindful that all things change and that change is a good thing. If it were not then we would not have the great Tai Chi, the I Ching and the Tao Te Ching - among others.
If we allow our group to become so rigid then we lose site of balance as taught by the Ancients - Nature. It is like the sky above, the earth below and all of the living things - in the moment, present, and moving through time.
That which nature and the ancients teach is nothing is made of stone. All things are headed somewhere. We live in the moment and the moment is a continuous changing moving moment - moment by moment. To achieve balance we accept the moment, the movement, the change. Change means allowing that what we know and knew are not permanent. We must allow our customs, traditions and beliefs to live, breath, and grow - change.
Accept the changes, gain balance and believe - believe in change. Sometimes you just have to let go!
Red-Blue | Yang-Yin | In-Yo | Heat-Cold
The great tai chi symbol originally was red and white. It occurred to me that there may be more interpretations to the symbol not covered in my previous postings. We see in today's symbol the colors black and white. I discovered that long ago when first created there were no dye's for black and of course white is usually a byproduct of creating paper or bamboo where no color could be interpreted later as white. I would suggest that if dye's were available for blue it might have been the opposite to the red.
I can only speculate that we see the common black-white as an interpretation of dark and light or the night sky vs. the sun's daylight. All of these to my mind work and have a sense of truth.
I have come to understand that if the red and blue has been used we could then use the forging of a Japanese sword, the Katana, as representative of the forging we as martial artist must endure to create a balance enlightened person.
The color red represents fire and heat. Fire and heat are used to heat the metals of the soon to be blade of the katana. If we were to allow that to occur and then stop with out consideration for the entire process the sword would actually be brittle. If we heat it then simply dip it once in the cool blue water then it will cool rapidly and once again if not considered as a whole process leave a brittle blade. It is a repetitive process of hot/red and cool/blue to work the metal until it reaches that stage where it adheres to a strength that allows it to endure battle yet flexibility that prevents it from breaking. It allows just enough of a combination in forging to create one of the finest blades known to man.
Red is also representative of anger. Anger if not cooled and tempered will create a brittle mind and body easily defeated in all crises. Using a cool mind represented by blue which is related to cool, peaceful and a comfort we can temper the minds anger from red to blue until we reach a mind and body that remain present and balanced.
Is this a viable hypothesis?
I can only speculate that we see the common black-white as an interpretation of dark and light or the night sky vs. the sun's daylight. All of these to my mind work and have a sense of truth.
I have come to understand that if the red and blue has been used we could then use the forging of a Japanese sword, the Katana, as representative of the forging we as martial artist must endure to create a balance enlightened person.
The color red represents fire and heat. Fire and heat are used to heat the metals of the soon to be blade of the katana. If we were to allow that to occur and then stop with out consideration for the entire process the sword would actually be brittle. If we heat it then simply dip it once in the cool blue water then it will cool rapidly and once again if not considered as a whole process leave a brittle blade. It is a repetitive process of hot/red and cool/blue to work the metal until it reaches that stage where it adheres to a strength that allows it to endure battle yet flexibility that prevents it from breaking. It allows just enough of a combination in forging to create one of the finest blades known to man.
Red is also representative of anger. Anger if not cooled and tempered will create a brittle mind and body easily defeated in all crises. Using a cool mind represented by blue which is related to cool, peaceful and a comfort we can temper the minds anger from red to blue until we reach a mind and body that remain present and balanced.
Is this a viable hypothesis?
Customs, Traditions, Cultures and Beliefs
Customs: accepted or habitual practice; a specific practice of long standing; Frequent repetition of the same act; way of acting common to many; ordinary manner; habitual practice; usage; method of doing or living; a specific practice of long standing, etc.
Traditions: A long-established custom or belief that has been passed on in this way; An artistic or literary method or style established by an artist, writer, or movement, and subsequently followed by others; an inherited pattern of thought or action; a specific practice of long standing, etc.
Culture: The arts and other manifestations of human intellectual achievement regarded collectively; The attitudes and behavior characteristic of a particular social group; The customs, arts, social institutions, and achievements of a particular nation, people, or other social group; the tastes in art and manners that are favored by a social group; acculturation: all the knowledge and values shared by a society, etc.
Beliefs: An acceptance that a statement is true or that something exists; Something one accepts as true or real; a firmly held opinion or conviction; Trust, faith, or confidence in someone or something; impression: a vague idea in which some confidence is placed; any cognitive content held as true, etc.
I have been informed that Shimabuku Tatsuo Sensei spoke to a few American's who seemed to have an interest in continuing his system of practice of the intent to learn more about the Okinawan customs, traditions and beliefs. We know that he spoke of these things as he presented those first few the silk certificates that included a rank/level pronouncement and the ken-po goku-i. Some attempted to get a greater explanation of his intentions - alas, none were forthcoming so reliance on second and third had testimonials are used.
I have no way to know for sure if this was intentional on Tatsuo Sensei's part of just a huge chasm between the cultures of Okinawa and America. It is known that humans create a world through the perceptive filters created by environment, culture, customs, traditions and beliefs of family and the society to which the family is a member. Experience as we travel through life adds, supplements, modifies our perceptive filters thus changing the world we create by our mind. Those filters provide us the knowledge and experience to either take the red pill or the blue pill.
Our own customs, traditions, culture and beliefs drive us and it can be difficult to observe and learn of other customs, traditions, cultures and beliefs if any of the data causes stress as it may or may not relate to our own - cognizant dissonance occurs and creates cause and affect to the perceptive filters of our mind.
The greatest challenge to the transmission of a system such as Okinawa Karate, i.e. Tatsuo's interpretation of karate in Isshinryu, is that our preceptive filters tend to cause changes thus changing the traditional beliefs of the original system into something unique to the individual, the individuals family and the individuals tribe/society where they reside. Classical training takes precedence when a practitioner works diligently to remain as true as humans can to the original intent, training, customs, traditions, culture and beliefs of the creator - such as Tatsuo Sensei and Okinawan Isshinryu.
This becomes a conundrum to the practitioner of the systems of karate or other martial systems. It is believed that once a human intervenes in an experiment that experiment is thus tainted unintentionally. That unintentional intrusion that causes a distinct effect to the experiment taints any chance of an unbiased result.
As today's practitioners take on the mantel of Isshinryu and martial arts generally they influence that practice intentionally and unintentionally. I believe that a true practitioner of a martial art cannot avoid this shift due to the personal perceptive filters created over our life time.
The most difficult aspect of my practice of a martial system is learning to see past some of my filters with a mind that this also is tainted by those same filters. This is a truth that colors our world where clarity over rose colored shadows can lead and mislead. This is my belief in the disparities encountered between various Isshinryu houses. They all have a distinct blueprint that manufactured that home or dojo. Changes are not impossible, merely difficult if approached from a path foreign to the belief system of that dojo.
It is my hope that I can inspire a very small view that transcends the view currently held in each dojo of Isshinryu. To inspire a change. A change that benefits the system and promotes the core belief of its founder to learn of his customs, traditions, culture and beliefs which will promote a better understanding of all customs, traditions, cultures, and beliefs - all of them.
Let me close this post by saying that I understand a bit more why Tatsuo Sensei asked his American practitioners to embrace this study. It does seem to enrich the practice and the system itself overall. It also promotes my personal belief that taking this intent places its importance within those fundamental principles of all martial systems. It fits to how we interact with other tribes, other societies, and other nations.
Traditions: A long-established custom or belief that has been passed on in this way; An artistic or literary method or style established by an artist, writer, or movement, and subsequently followed by others; an inherited pattern of thought or action; a specific practice of long standing, etc.
Culture: The arts and other manifestations of human intellectual achievement regarded collectively; The attitudes and behavior characteristic of a particular social group; The customs, arts, social institutions, and achievements of a particular nation, people, or other social group; the tastes in art and manners that are favored by a social group; acculturation: all the knowledge and values shared by a society, etc.
Beliefs: An acceptance that a statement is true or that something exists; Something one accepts as true or real; a firmly held opinion or conviction; Trust, faith, or confidence in someone or something; impression: a vague idea in which some confidence is placed; any cognitive content held as true, etc.
I have been informed that Shimabuku Tatsuo Sensei spoke to a few American's who seemed to have an interest in continuing his system of practice of the intent to learn more about the Okinawan customs, traditions and beliefs. We know that he spoke of these things as he presented those first few the silk certificates that included a rank/level pronouncement and the ken-po goku-i. Some attempted to get a greater explanation of his intentions - alas, none were forthcoming so reliance on second and third had testimonials are used.
I have no way to know for sure if this was intentional on Tatsuo Sensei's part of just a huge chasm between the cultures of Okinawa and America. It is known that humans create a world through the perceptive filters created by environment, culture, customs, traditions and beliefs of family and the society to which the family is a member. Experience as we travel through life adds, supplements, modifies our perceptive filters thus changing the world we create by our mind. Those filters provide us the knowledge and experience to either take the red pill or the blue pill.
Our own customs, traditions, culture and beliefs drive us and it can be difficult to observe and learn of other customs, traditions, cultures and beliefs if any of the data causes stress as it may or may not relate to our own - cognizant dissonance occurs and creates cause and affect to the perceptive filters of our mind.
The greatest challenge to the transmission of a system such as Okinawa Karate, i.e. Tatsuo's interpretation of karate in Isshinryu, is that our preceptive filters tend to cause changes thus changing the traditional beliefs of the original system into something unique to the individual, the individuals family and the individuals tribe/society where they reside. Classical training takes precedence when a practitioner works diligently to remain as true as humans can to the original intent, training, customs, traditions, culture and beliefs of the creator - such as Tatsuo Sensei and Okinawan Isshinryu.
This becomes a conundrum to the practitioner of the systems of karate or other martial systems. It is believed that once a human intervenes in an experiment that experiment is thus tainted unintentionally. That unintentional intrusion that causes a distinct effect to the experiment taints any chance of an unbiased result.
As today's practitioners take on the mantel of Isshinryu and martial arts generally they influence that practice intentionally and unintentionally. I believe that a true practitioner of a martial art cannot avoid this shift due to the personal perceptive filters created over our life time.
The most difficult aspect of my practice of a martial system is learning to see past some of my filters with a mind that this also is tainted by those same filters. This is a truth that colors our world where clarity over rose colored shadows can lead and mislead. This is my belief in the disparities encountered between various Isshinryu houses. They all have a distinct blueprint that manufactured that home or dojo. Changes are not impossible, merely difficult if approached from a path foreign to the belief system of that dojo.
It is my hope that I can inspire a very small view that transcends the view currently held in each dojo of Isshinryu. To inspire a change. A change that benefits the system and promotes the core belief of its founder to learn of his customs, traditions, culture and beliefs which will promote a better understanding of all customs, traditions, cultures, and beliefs - all of them.
Let me close this post by saying that I understand a bit more why Tatsuo Sensei asked his American practitioners to embrace this study. It does seem to enrich the practice and the system itself overall. It also promotes my personal belief that taking this intent places its importance within those fundamental principles of all martial systems. It fits to how we interact with other tribes, other societies, and other nations.
Buddhism and Martial Arts
Historically speaking and to give due regard to the practice of all martial arts one should study the history of the arts. In my case that means Okinawan origins with extensive influences by China and later Japan pre-1900's and early 1900's.
When a person speaks about Buddhism they tend to direct thoughts of Japanese origins. This is true to a small extent. The martial artists must realize that the Buddhist influences originate from China and China's Buddhism originates from India. It can be a bit daunting when you study the traditions of a system such as martial arts with specifics for me in karate of Okinawa.
To better understand what was in the minds of those who created the systems we practice today it is important to study their traditions, beliefs and customs. A huge custom and belief for all is Buddhism - in one form or another.
I wish to take a look at some fundamentals of Buddhism to see how they connect to my practice of Okinawan Karate-jutsu-do and to understand what Shimabuku Tatsuo Sensei meant by asking his American practitioners to study Okinawan's and their customs, courtesies and beliefs.
For me there is a bit of groundwork I want to express to set the stage for this post. I try to understand that humans fashion narratives/stories to express our self-understanding and to contribute to a structure of meaning for life. When we fashion/create these narratives/stories I understand them to be a form that provides me information of varying degrees as to the way I see the world and interpret my experience within the world.
I will often utilize various mythological symbols or narrative motifs from any surrounding data and then adjust-change-transform the meaning in some new and creative way - this is normal for any human mind to my current understanding.
I also make a note as to karma, karma being that "action" which is a moral belief of cause and effect which is then bases solely upon my actions.
Buddhism has what is referred to in some sects as the four noble truths. When you actually see the context of those truths they do relate to other beliefs and customs used in classical traditions of martial practice. They are:
1 - the truth of suffering.
2 - the truth of the arising of suffering.
3 - the truth of cessation of suffering.
4 - the truth of the path that leads to the cessation of suffering.
Taking the systems within the Ancient Chinese Classics, which are influential in both Okinawa and Japan systems, there is the great Tai Chi which fundamentally are the reference to Yang-Yin. Life is suffering. Take a moment to understand that our greatest lessons usually come from those things that cause suffering - look at it as stress from anger, fear, etc.
To begin to practice karate-jutsu-do you must know the "truth" of what is is and what it provides. To take just a small part of it results in incomplete knowledge, understanding and proficiency in use of its applicable principles and resulting techniques. In a nutshell to not understand the truth behind the practice will result in "suffering." Think personal damage, legal ramifications, and those medical resulting for use of karate-jutsu without the moral compass of such teachings.
Truth arises in karate practice if you fail to assimilate, study and apply the principles, etc. The goal is to stop the suffering by learning to apply karate-jutsu-do and avoid violent encounters, etc. that always result is suffering.
When we fully understand the truth of suffering and what causes it then we can truly take the path, or way, that results in our ability to stop that suffering. Take it to mean knowing the truth of fighting and violence whereby your practice achieves a level of proficiency where you can avoid it. On those rare occasions when confronted by crises you then apply the practices and principles that allow you to not use physical means to resolve the crises. Avoidance, deescalation, etc.
Lets say all the worst occurs then if you apply karate-jutsu properly you are able to keep the damage to the absolute minimum for you and your threat. Even now we can apply the third truth.
As spoken of in many martial arts narratives/stories the true master achieves enlightenment which is the truth of the path that leads to cessation of suffering. His or her mere presence defects threats and crises where they no longer need to apply the arts.
The four truths as to Buddhism provide a means for humans to become "Buddha Like" where there efforts within achieve ability to spread the truths and the learnings to others as society service. This sometimes referred to as a living "nirvana."
As we continue to view the fundamentals of Buddhism the four truths are expanded by the study and achievement of the eight-fold path. When you see how the break down of that path unfolds to Buddhist practices you will see a correlation to such things as Bushido.
The eight-fold path:
Right Understanding; Right Thought which equates to "Wisdom."
Right Speech, Right Action, Right Livelihood which equates to "Morality."
Right Effort, Right Mindfulness, Right Concentration which equates to "Mental Discipline."
Can you start to see how it connects and cause-effects the practices of both Okinawan and Japanese martial arts?
It is understood that study of each is necessary to learn. It is understood that they are all developed and applied simultaneously. This is similar to the study of the fundamental principles of marital systems, you do them separately and apply them simultaneously. These eight-fold dimensions of practice are broken down into the "threefold learning." Once again numerology appears with the number "3."
In Buddhist practice of the truths and paths one must also develop proper morality through regulation of your speech (verbal, written, etc. communications - gentle art of verbal self-defense), your behavior, and your work. This means controlling your words or actions that may cause suffering for others. It is believed you also avoid occupations that cause harm to others such as arms dealing, etc.
Buddhism, like martial arts, asserts that there is a mental challenge required to achieve the various levels. A mental discipline that transforms the mind and thus the body.
Buddhism uses "meditation" a a means to transform your mind so that when dealing with the world you are able to act, think, and respond wisely and compassionately. This is promoted in those practices of avoidance, deescalation and so forth.
Buddhism is a philosophy of the mind. It is a guide to the layperson to allow them to select a path for life. It provides us the ability to see and hear that the world is not just a battleground between good and evil. It is a means for a person to transform the consciousness and follow a way so you can truly possess reality of the world.
It provides guidance, as we find in martial systems, to understand and control - somewhat - our intent: both conscious and unconscious intent. This then controls the actions that result not allowing the actions to simply act. It promotes, like in marital training, a moral behavior, think etiquette, etc., that creates a dependence to both mind and action - a mind-body connection.
The world we live in is a product of our minds. Everything in our world is altered by our mind - our conscious perceptions. Everything we sense is filtered through our consciousness and that can either distort it or recognize the truth in it by the experience.
Buddhist meditation, the moving meditation of martial practice, techniques were created and developed to teach humans to "see" the world and to wake us up to the interdependent and non-dualistic nature of reality.
An important principle of Buddhist practices, martial practices that result in a dogmatic adherence to that practice, teaches us that this conditioned "attachment" is a delusional reality that prevents us from breaking away from it. Meditation, martial practice, must therefor promote breaking away from the attachment to allow true understanding and the ability to see and hear reality and truth.
Buddhism is practiced within the realm of discipline and practice. Karate-jutsu-do is practiced within the realm of discipline and practice, practice, practice. In marital arts a person learns discipline and control of the mind. It can result in removal of the filters that distort our perceptions and reprogram the mind so that perceptions of reality are real and reflect the way the world is and not necessarily those of our narrative/story.
Buddhism increases the power of perception and the mind. Martial arts increases the power of perception and the mind. Since our only access to reality is by way of our minds the martial practice trains the mind to see and hear and sense truth of reality. Buddhism and Martial Arts both achieve this.
To understand the classical traditions, beliefs and customs that made the martial arts what they are you would need to understand those traditions that influenced their creation. To understand such as Buddhism and its cousins Zen, etc. you would seek out the knowledge then understanding from their studies. This provides the balance needed to truly learn, practice and teach authentic classical traditions of the martial arts world.
When a person speaks about Buddhism they tend to direct thoughts of Japanese origins. This is true to a small extent. The martial artists must realize that the Buddhist influences originate from China and China's Buddhism originates from India. It can be a bit daunting when you study the traditions of a system such as martial arts with specifics for me in karate of Okinawa.
To better understand what was in the minds of those who created the systems we practice today it is important to study their traditions, beliefs and customs. A huge custom and belief for all is Buddhism - in one form or another.
I wish to take a look at some fundamentals of Buddhism to see how they connect to my practice of Okinawan Karate-jutsu-do and to understand what Shimabuku Tatsuo Sensei meant by asking his American practitioners to study Okinawan's and their customs, courtesies and beliefs.
For me there is a bit of groundwork I want to express to set the stage for this post. I try to understand that humans fashion narratives/stories to express our self-understanding and to contribute to a structure of meaning for life. When we fashion/create these narratives/stories I understand them to be a form that provides me information of varying degrees as to the way I see the world and interpret my experience within the world.
I will often utilize various mythological symbols or narrative motifs from any surrounding data and then adjust-change-transform the meaning in some new and creative way - this is normal for any human mind to my current understanding.
I also make a note as to karma, karma being that "action" which is a moral belief of cause and effect which is then bases solely upon my actions.
Buddhism has what is referred to in some sects as the four noble truths. When you actually see the context of those truths they do relate to other beliefs and customs used in classical traditions of martial practice. They are:
1 - the truth of suffering.
2 - the truth of the arising of suffering.
3 - the truth of cessation of suffering.
4 - the truth of the path that leads to the cessation of suffering.
Taking the systems within the Ancient Chinese Classics, which are influential in both Okinawa and Japan systems, there is the great Tai Chi which fundamentally are the reference to Yang-Yin. Life is suffering. Take a moment to understand that our greatest lessons usually come from those things that cause suffering - look at it as stress from anger, fear, etc.
To begin to practice karate-jutsu-do you must know the "truth" of what is is and what it provides. To take just a small part of it results in incomplete knowledge, understanding and proficiency in use of its applicable principles and resulting techniques. In a nutshell to not understand the truth behind the practice will result in "suffering." Think personal damage, legal ramifications, and those medical resulting for use of karate-jutsu without the moral compass of such teachings.
Truth arises in karate practice if you fail to assimilate, study and apply the principles, etc. The goal is to stop the suffering by learning to apply karate-jutsu-do and avoid violent encounters, etc. that always result is suffering.
When we fully understand the truth of suffering and what causes it then we can truly take the path, or way, that results in our ability to stop that suffering. Take it to mean knowing the truth of fighting and violence whereby your practice achieves a level of proficiency where you can avoid it. On those rare occasions when confronted by crises you then apply the practices and principles that allow you to not use physical means to resolve the crises. Avoidance, deescalation, etc.
Lets say all the worst occurs then if you apply karate-jutsu properly you are able to keep the damage to the absolute minimum for you and your threat. Even now we can apply the third truth.
As spoken of in many martial arts narratives/stories the true master achieves enlightenment which is the truth of the path that leads to cessation of suffering. His or her mere presence defects threats and crises where they no longer need to apply the arts.
The four truths as to Buddhism provide a means for humans to become "Buddha Like" where there efforts within achieve ability to spread the truths and the learnings to others as society service. This sometimes referred to as a living "nirvana."
As we continue to view the fundamentals of Buddhism the four truths are expanded by the study and achievement of the eight-fold path. When you see how the break down of that path unfolds to Buddhist practices you will see a correlation to such things as Bushido.
The eight-fold path:
Right Understanding; Right Thought which equates to "Wisdom."
Right Speech, Right Action, Right Livelihood which equates to "Morality."
Right Effort, Right Mindfulness, Right Concentration which equates to "Mental Discipline."
Can you start to see how it connects and cause-effects the practices of both Okinawan and Japanese martial arts?
It is understood that study of each is necessary to learn. It is understood that they are all developed and applied simultaneously. This is similar to the study of the fundamental principles of marital systems, you do them separately and apply them simultaneously. These eight-fold dimensions of practice are broken down into the "threefold learning." Once again numerology appears with the number "3."
In Buddhist practice of the truths and paths one must also develop proper morality through regulation of your speech (verbal, written, etc. communications - gentle art of verbal self-defense), your behavior, and your work. This means controlling your words or actions that may cause suffering for others. It is believed you also avoid occupations that cause harm to others such as arms dealing, etc.
Buddhism, like martial arts, asserts that there is a mental challenge required to achieve the various levels. A mental discipline that transforms the mind and thus the body.
Buddhism uses "meditation" a a means to transform your mind so that when dealing with the world you are able to act, think, and respond wisely and compassionately. This is promoted in those practices of avoidance, deescalation and so forth.
Buddhism is a philosophy of the mind. It is a guide to the layperson to allow them to select a path for life. It provides us the ability to see and hear that the world is not just a battleground between good and evil. It is a means for a person to transform the consciousness and follow a way so you can truly possess reality of the world.
It provides guidance, as we find in martial systems, to understand and control - somewhat - our intent: both conscious and unconscious intent. This then controls the actions that result not allowing the actions to simply act. It promotes, like in marital training, a moral behavior, think etiquette, etc., that creates a dependence to both mind and action - a mind-body connection.
The world we live in is a product of our minds. Everything in our world is altered by our mind - our conscious perceptions. Everything we sense is filtered through our consciousness and that can either distort it or recognize the truth in it by the experience.
Buddhist meditation, the moving meditation of martial practice, techniques were created and developed to teach humans to "see" the world and to wake us up to the interdependent and non-dualistic nature of reality.
An important principle of Buddhist practices, martial practices that result in a dogmatic adherence to that practice, teaches us that this conditioned "attachment" is a delusional reality that prevents us from breaking away from it. Meditation, martial practice, must therefor promote breaking away from the attachment to allow true understanding and the ability to see and hear reality and truth.
Buddhism is practiced within the realm of discipline and practice. Karate-jutsu-do is practiced within the realm of discipline and practice, practice, practice. In marital arts a person learns discipline and control of the mind. It can result in removal of the filters that distort our perceptions and reprogram the mind so that perceptions of reality are real and reflect the way the world is and not necessarily those of our narrative/story.
Buddhism increases the power of perception and the mind. Martial arts increases the power of perception and the mind. Since our only access to reality is by way of our minds the martial practice trains the mind to see and hear and sense truth of reality. Buddhism and Martial Arts both achieve this.
To understand the classical traditions, beliefs and customs that made the martial arts what they are you would need to understand those traditions that influenced their creation. To understand such as Buddhism and its cousins Zen, etc. you would seek out the knowledge then understanding from their studies. This provides the balance needed to truly learn, practice and teach authentic classical traditions of the martial arts world.
Falling Down the Rabbit Hole
If we as martial artist take that leap into the rabbit hole we are acknowledging failurs, loss of power and control or a failure toward casutiousness. As we fall we get a feeling of flying providing a real sense of independence. It denotes we are regaining real control by the process of falling into the rabbit hole. We also sense a feeling of freedome and release that relate to attaining a transcendant state.
The hole itself represents a start of a change or transformation. It also represents our deepest most transcendent wisdom or information about our unconscious. It is seeing into our depths, what does this reveal.
We could also accept the well to represent our deep seated unconscious information about our wisdom. It can mean our effort to look deep down into the depth of ourselves to see what we can reveal.
In the Matrix trilogy they used another symbol that is merely a vertical shaft vs. a horizontal one, i..e cave vs. well, where the cave is about our inner most or hidden issues. Those we covered up unconsciously to feel good about ourselves and to alleviate pain and suffering. We enter the rabbit hole or cave to see just what we can find, what we keep hidden and to find out where discovery leads.
Wells, rabbit holes, caves, etc. are all under ground. Underground symbolizes that hidden side of self. It is that shadow that lies in the depths of experience. It is that otherworld, that matrix, - the mystical world beyond the veil of reality. It is our soul where reside our spirits. It represents who we are and where that comes from as to our past.
The rabbit hole symbolizes a hallway as well. Another vertical well or tunnel. Entering into and following the path of a tunnel that our unconscious creates can open our innermost memories and feelings. This is especially important to those that we bury deep to hide away and from. It can also symbolize a re-birth or resurrection. It also shows you the doorways leading off the hallway that can be various apsects of you and inform you that they connect to one another. That connection is important so you realize that those connections that are hidden still affect those that are not dragging one or the other back into the depths of the unconscious reflecting stresses and their effects.
The corridor is no mans land, a place between conscious and unconscious where being stuck/trapped is unsatisfactory to life and health and well-being. It leads to some end and that ending is determinant on your awareness of this corridor, this well, the cave, the rabbit hole. Just how deep, long or wide remains within your control.
It is apparent that the opposite of this is the rabbit hole can also mean a regression, tuning inward, to escape from threats, problems, boredom and those stories that hurt, cause pain, and create effects that are not good for the mind and body.
The opposite also shows the symbols of the rabbit hole, etc. as a pit or void. It means a place of emptiness. A place where feelings are trapped. We face the void only to understand that means falling into it. We fall into the nothing, but with the potential to increase awareness with a effect of transformation beyond our imaginations. This is the power of change. The power of self-liberation.
Often in martial arts we refer to becoming a state of awareness like a mirror that reflects truth and understanding. It represents our looking inward to seek enlightenment. It can symbolize self-image. It can represent our identity - both good and bad. It means looking, seeing, into the unconscious to see exactly who we are and to reveal all that we hide from ourselves. The confusion can be informing. It can still provide information to show you you.
The opening to the well, corridor, cave, etc. can be an entrance, opening, or a door. It can be a symbol to new experiences as well as a passing from one state of self to another. The new self being a new realization of self. Doors are something you can or not open. It can open you to other people and ideas. This is an entrance to a new life. The walking through a door is a transit into another space - a transition. How we transit to another space is like walking, crawling, falling, riding, running, flying or jumping. Walking can symbolize/signify a confident entrance to the unconscious; falling can mean out-of-control or accidental or a chaotic quality to the transit. You need to ask yourself as this stage: where, how, or what are you transitioning toward?
This is what we do when we take on a martial practice. This is what must be accomplished to balance out the body and mind. This singular endeavor can insert the key into the door that lets you see just how far the corridor goes, how deep the well, the rabbit hole and just how deep and wide the cave.
The hole itself represents a start of a change or transformation. It also represents our deepest most transcendent wisdom or information about our unconscious. It is seeing into our depths, what does this reveal.
We could also accept the well to represent our deep seated unconscious information about our wisdom. It can mean our effort to look deep down into the depth of ourselves to see what we can reveal.
In the Matrix trilogy they used another symbol that is merely a vertical shaft vs. a horizontal one, i..e cave vs. well, where the cave is about our inner most or hidden issues. Those we covered up unconsciously to feel good about ourselves and to alleviate pain and suffering. We enter the rabbit hole or cave to see just what we can find, what we keep hidden and to find out where discovery leads.
Wells, rabbit holes, caves, etc. are all under ground. Underground symbolizes that hidden side of self. It is that shadow that lies in the depths of experience. It is that otherworld, that matrix, - the mystical world beyond the veil of reality. It is our soul where reside our spirits. It represents who we are and where that comes from as to our past.
The rabbit hole symbolizes a hallway as well. Another vertical well or tunnel. Entering into and following the path of a tunnel that our unconscious creates can open our innermost memories and feelings. This is especially important to those that we bury deep to hide away and from. It can also symbolize a re-birth or resurrection. It also shows you the doorways leading off the hallway that can be various apsects of you and inform you that they connect to one another. That connection is important so you realize that those connections that are hidden still affect those that are not dragging one or the other back into the depths of the unconscious reflecting stresses and their effects.
The corridor is no mans land, a place between conscious and unconscious where being stuck/trapped is unsatisfactory to life and health and well-being. It leads to some end and that ending is determinant on your awareness of this corridor, this well, the cave, the rabbit hole. Just how deep, long or wide remains within your control.
It is apparent that the opposite of this is the rabbit hole can also mean a regression, tuning inward, to escape from threats, problems, boredom and those stories that hurt, cause pain, and create effects that are not good for the mind and body.
The opposite also shows the symbols of the rabbit hole, etc. as a pit or void. It means a place of emptiness. A place where feelings are trapped. We face the void only to understand that means falling into it. We fall into the nothing, but with the potential to increase awareness with a effect of transformation beyond our imaginations. This is the power of change. The power of self-liberation.
Often in martial arts we refer to becoming a state of awareness like a mirror that reflects truth and understanding. It represents our looking inward to seek enlightenment. It can symbolize self-image. It can represent our identity - both good and bad. It means looking, seeing, into the unconscious to see exactly who we are and to reveal all that we hide from ourselves. The confusion can be informing. It can still provide information to show you you.
The opening to the well, corridor, cave, etc. can be an entrance, opening, or a door. It can be a symbol to new experiences as well as a passing from one state of self to another. The new self being a new realization of self. Doors are something you can or not open. It can open you to other people and ideas. This is an entrance to a new life. The walking through a door is a transit into another space - a transition. How we transit to another space is like walking, crawling, falling, riding, running, flying or jumping. Walking can symbolize/signify a confident entrance to the unconscious; falling can mean out-of-control or accidental or a chaotic quality to the transit. You need to ask yourself as this stage: where, how, or what are you transitioning toward?
This is what we do when we take on a martial practice. This is what must be accomplished to balance out the body and mind. This singular endeavor can insert the key into the door that lets you see just how far the corridor goes, how deep the well, the rabbit hole and just how deep and wide the cave.
Thank You
A few years ago I began seeking more. I felt a need to know about SD and fighting beyond my then current level. It provided me many discoveries. Discoveries about my training, practice and me. The me part has recently become more discovery than I intended. It is something I needed and did not know I needed.
I have discovered some not very nice traits. If not for the teachings of many I would not have discovered those things and that would be depressing and most unfortunate.
I want to say thank you to a few folks. I won't provide names. I don't wish to forget or overlook any one person - not nice of me. I want to say thank you to those folks for putting themselves out there. Those efforts provided me the awareness that will result in my growth as a person. I want to say thank you to the authors, web sites, blog posters, article authors, teachers/mentors/instructors and those references they provided that led to this recent epiphany. I would not and could not have discovered the needs and traits without that effort - thank you.
The road before me is going to be the most difficult road I have ever encountered in my life of fifty-seven years. The only regret, I was not aware or astute enough to see what was needed at a much younger age. It is truly never to late.
I have discovered some not very nice traits. If not for the teachings of many I would not have discovered those things and that would be depressing and most unfortunate.
I want to say thank you to a few folks. I won't provide names. I don't wish to forget or overlook any one person - not nice of me. I want to say thank you to those folks for putting themselves out there. Those efforts provided me the awareness that will result in my growth as a person. I want to say thank you to the authors, web sites, blog posters, article authors, teachers/mentors/instructors and those references they provided that led to this recent epiphany. I would not and could not have discovered the needs and traits without that effort - thank you.
The road before me is going to be the most difficult road I have ever encountered in my life of fifty-seven years. The only regret, I was not aware or astute enough to see what was needed at a much younger age. It is truly never to late.
So, with out more I say to all of you, "thank you."
GAVSD (Gentle Art of Verbal Self-Defence)
I have posted recently on this particular self-defense written by Dr. Elgin, PhD. and want to clarify something. It may seem as if I am promoting this a the ultimate art of self-defense. I am simply excited by the possibilities this type of knowledge can achieve in crises handling. It is relevant and a tool like any other tool that provides benefits when used properly. I just happen to feel it is a fundamental tool in avoiding conflicts.
I have all the GAVSD books. I have read almost all of them first time around. I know I will read them again and again. I also will actively follow her recommendations to improve my communications. That improvement will also provide me more knowledge to improve my self-protection method of avoidance. It has already in my personal and professional life.
My enthusiastic postings are my efforts to inspire readers to read her books. To decide on the value for themselves. If you enjoy my posts that is frosting on the cake for me.
I have all the GAVSD books. I have read almost all of them first time around. I know I will read them again and again. I also will actively follow her recommendations to improve my communications. That improvement will also provide me more knowledge to improve my self-protection method of avoidance. It has already in my personal and professional life.
My enthusiastic postings are my efforts to inspire readers to read her books. To decide on the value for themselves. If you enjoy my posts that is frosting on the cake for me.
Ego Driven Blog?
Sometimes when I write and post I consider the reasons. I ask myself if I am doing this to feed my ego. It is difficult to really tell. I tell myself it is a good model to learn and pass along thoughts and idea's on my practice and training. I tell myself that I write in a manner that leaves ego and pride out of it - I ask, "Am I successful?"
My efforts to see what is down the rabbit hole sometimes seems truthful. Sometimes it seems not. I discovered using the word seem can be deceptive. Can this mean I am just discovering its true meaning therefore provides the opportunity to reflect once again and discover the truth vs. a self-deception?
Can I be honest with myself now and say, "My efforts to see what is down the rabbit hole is truthful. Sometimes it is not."? At this particular moment I can say, yes. I can also say that this requires self-honest evaluation on a consistent basis. It is easy to fall back into those habits that developed digging the rabbit hole deeper.
Something to consider ... what we say and do and write ... is it filled with presuppositions that provide hidden self-talk that the unconscious mind recognizes with out more conscious awareness resulting in a deeper and darker rabbit hole?
In an honest effort I will say I believe that my blog(s) are a teaching tool for me and a means to express to others my ideas and thoughts for comment and feedback of a beneficial way - to learn and create light in my rabbit hole. Is there a presupposition that is within this statement nullifying it?
My wife uses a Sufism, "Is it kind, is it true, is it necessary?" Can this be used for posting as well? All three or two or one of them? How would you accomplish this?
My efforts to see what is down the rabbit hole sometimes seems truthful. Sometimes it seems not. I discovered using the word seem can be deceptive. Can this mean I am just discovering its true meaning therefore provides the opportunity to reflect once again and discover the truth vs. a self-deception?
Can I be honest with myself now and say, "My efforts to see what is down the rabbit hole is truthful. Sometimes it is not."? At this particular moment I can say, yes. I can also say that this requires self-honest evaluation on a consistent basis. It is easy to fall back into those habits that developed digging the rabbit hole deeper.
Something to consider ... what we say and do and write ... is it filled with presuppositions that provide hidden self-talk that the unconscious mind recognizes with out more conscious awareness resulting in a deeper and darker rabbit hole?
In an honest effort I will say I believe that my blog(s) are a teaching tool for me and a means to express to others my ideas and thoughts for comment and feedback of a beneficial way - to learn and create light in my rabbit hole. Is there a presupposition that is within this statement nullifying it?
My wife uses a Sufism, "Is it kind, is it true, is it necessary?" Can this be used for posting as well? All three or two or one of them? How would you accomplish this?
The Rabbit Hole
To know just how deep the rabbit hole goes you must get some light to see past the darkness. This is an internal event. It is a self-crises that must be overcome to light the rabbit hole.
To send light down the rabbit hole to see just how far it goes is to become aware of those things within us that are not allowing the truth to be present and in our consciousness. To see just how far the rabbit hole goes you must choose to take the red pill or the blue pill. As always, your choice.
To become aware, take the red pill to open the mind and become aware of the rabbit hole. Many tend to take the blue pill. It is a painful process to light up the rabbit hole, look into it - like looking into your soul - and then taking that first step into the rabbit hole.
I have taken the red pill. It is a hard path and I still am not sure where the rabbit hole will take me. I have discovered that the hole although dark and deep still provides growth and serenity to my life as I encounter each thing and change it to a more positive thing - a most difficult task.
The practice of karate-jutsu-do in tandem with the ken-po goku-i was my red pill. During my journey down the rabbit hole each level in my training, practice and studies has created a greater light intensity showing me the way. The rabbit hole is deep. The light removes doubt and fear and frustrations so I can truly see beyond the many stories covering my self.
I don't say this to express that this is the way. It is just my way and my philosophy. I have taken the red pill, I remain in wonderland and I am finding out just how deep the rabbit hole is. If I had taken the blue pill I would still be blissfully living in the matrix believing everything the matrix wanted me to believe regardless and in direct opposition to truth.
Unlike Cypher, I would not desire to return to the matrix and be plugged back in for the benefits I have experienced next the pain of discovery and change is far greater.
Jutsu-Do
Recently I read the article, "Jutsu vs. Do," by Iain Abernethy Sensei. Outstanding article read here first if you so wish.
Abernethy Sensei does an excellent job explaining his perceptions and understanding of the two terms as applied to the practice of martial systems. I agree with his assessments. I also believe it explains an aspect taught in Chinese Classics that all life deals with a duality of Yang-Yin.
To me, karate is both jutsu and do, much like Sensei articulates in his post. To me, it is the duality of karate training and practice. To practice and maintain the traditions of Okinawan karate both sides of that coin must balance to achieve a level of proficiency leading to enlightenment - both physical and psychological.
The ken-po goku-i, the bubishi, the I Ching, and the Tao Te Ching bring many lessons with a theme of duality in balance. To meld jutsu and do, dojo and society, internal self and external person, etc. Everything connects and this is one lesson of many in karate-jutsu-do.
The naming of a system should exemplify the systems principles. To provide a limiting title creates confusion and misunderstandings. Take the title/name "karate." Depending on who is hearing the term, title, name you get many differing explanations/interpretations of just what that means. Until you clear that air you cannot truly understand its true meaning in practice and training.
So much in training is missing due to misunderstandings through ambiguities such as this. It may seem frivolous yet it does have an affect. You may ask, "Why bother?" Use verbal self-defense skills as the example. If you cannot determine meaning and then articulate a response how can you deescalate and/or avoid the common crisis/conflict that results when things go bad. Verbal communications are known to be the impetus of most conflicts.
Read his article. Consider what it means to you and then decide. It is your practice and training. It is your goals and accomplishments in this that matter. If it provides balance then it is good.
Abernethy Sensei does an excellent job explaining his perceptions and understanding of the two terms as applied to the practice of martial systems. I agree with his assessments. I also believe it explains an aspect taught in Chinese Classics that all life deals with a duality of Yang-Yin.
To me, karate is both jutsu and do, much like Sensei articulates in his post. To me, it is the duality of karate training and practice. To practice and maintain the traditions of Okinawan karate both sides of that coin must balance to achieve a level of proficiency leading to enlightenment - both physical and psychological.
The ken-po goku-i, the bubishi, the I Ching, and the Tao Te Ching bring many lessons with a theme of duality in balance. To meld jutsu and do, dojo and society, internal self and external person, etc. Everything connects and this is one lesson of many in karate-jutsu-do.
The naming of a system should exemplify the systems principles. To provide a limiting title creates confusion and misunderstandings. Take the title/name "karate." Depending on who is hearing the term, title, name you get many differing explanations/interpretations of just what that means. Until you clear that air you cannot truly understand its true meaning in practice and training.
So much in training is missing due to misunderstandings through ambiguities such as this. It may seem frivolous yet it does have an affect. You may ask, "Why bother?" Use verbal self-defense skills as the example. If you cannot determine meaning and then articulate a response how can you deescalate and/or avoid the common crisis/conflict that results when things go bad. Verbal communications are known to be the impetus of most conflicts.
Read his article. Consider what it means to you and then decide. It is your practice and training. It is your goals and accomplishments in this that matter. If it provides balance then it is good.
One
The great Tai Chi. The one that became Yang-Yin. Then became the trigrams then hexagrams. The one. The one of karate. The one in life, that one thing that brings meaning to all things. Isshinryu or "one" heart method/way/technique, etc.
Neo, the one, the one who will free the mind. Through our practice of the one heart we can learn to free our mind. Neo is an anagram for one, just look for it.
To grow in spirit practice with one in mind, the one being you, yourself, you within your mind and body. Learn to break the one into the two and find them in balance through your practice and training.
Use the full and complete training of kata. Not many but just one kata.
One kata, not many. Many is fine once you learn the one. Learning one kata has come to mean learning the movement. The movement must be clean, crisp, and most of all pretty. I mean pretty like the performance in floor exercises in gymnastics or up on the rings or even the horse or beam. This takes great skill. In kata it means something is missing.
Learn one kata means to truly learn it to its fullest depth and breadth. Often I have posted that to learn one kata means you learn all kata. To spend time and effort on one will teach you what you need to then learn other kata in a shorter time period. Why? Because you know the depth and breadth of one kata. That one kata encompasses those principles that transcend kata versions as well as systems and styles be they hard, soft or a combination thereof.
Often the idea of many kata as many black belts for many systems or styles has become the goal, the marker of a master. Too bad, so much is missed because of this misconception of proficiency and ability. To score 9.8's and 9.7's for kata performance has taken precedence over kata to self protection, combat, fighting, or what ever is required for the moments scenario. Too bad ...
Spending all your time on many kata leaves no time to learn karate. Yes, you can do the form in its most rudimentary level - can you apply it randomly yet with direct application to the appropriate threat? Too bad ...
To learn one kata with all the fundamental principals of martial systems then learning what violence is and achieving the ability to recognize it and act accordingly overcoming all its adversities is a real challenge, does your kata do that? Too bad ...
If I had to lay claim to just one thing in all my years of practice it would be with pride I would say I learned one kata completely, thoroughly, deeply and to its greatest breadth much like gazing at the heavens and seeing no end or limitations. I would say I learned one kata this way and made it work.
When you have learned your first kata moves and your Sensei says your ready to begin the next, STOP, respectfully ask to learn all there is to learn on that one kata first - you have all the time in the world to add to your kata with meaning and purpose toward karate's meaning and purpose. Wouldn't that be great?
If your the offspring of the traditional, post 1900's implementation to schools on Okinawa and Japan, form of learning it is not too late. Stop, choose the one kata that speaks to you as the unique individual you are and then seek the knowledge to learn and practice "just one kata" to completion. You will enrich your training and practice and thus achieve greater understanding of all those other rudimentary kata. Sounds good to me ...
Neo, the one, the one who will free the mind. Through our practice of the one heart we can learn to free our mind. Neo is an anagram for one, just look for it.
To grow in spirit practice with one in mind, the one being you, yourself, you within your mind and body. Learn to break the one into the two and find them in balance through your practice and training.
Use the full and complete training of kata. Not many but just one kata.
One kata, not many. Many is fine once you learn the one. Learning one kata has come to mean learning the movement. The movement must be clean, crisp, and most of all pretty. I mean pretty like the performance in floor exercises in gymnastics or up on the rings or even the horse or beam. This takes great skill. In kata it means something is missing.
Learn one kata means to truly learn it to its fullest depth and breadth. Often I have posted that to learn one kata means you learn all kata. To spend time and effort on one will teach you what you need to then learn other kata in a shorter time period. Why? Because you know the depth and breadth of one kata. That one kata encompasses those principles that transcend kata versions as well as systems and styles be they hard, soft or a combination thereof.
Often the idea of many kata as many black belts for many systems or styles has become the goal, the marker of a master. Too bad, so much is missed because of this misconception of proficiency and ability. To score 9.8's and 9.7's for kata performance has taken precedence over kata to self protection, combat, fighting, or what ever is required for the moments scenario. Too bad ...
Spending all your time on many kata leaves no time to learn karate. Yes, you can do the form in its most rudimentary level - can you apply it randomly yet with direct application to the appropriate threat? Too bad ...
To learn one kata with all the fundamental principals of martial systems then learning what violence is and achieving the ability to recognize it and act accordingly overcoming all its adversities is a real challenge, does your kata do that? Too bad ...
If I had to lay claim to just one thing in all my years of practice it would be with pride I would say I learned one kata completely, thoroughly, deeply and to its greatest breadth much like gazing at the heavens and seeing no end or limitations. I would say I learned one kata this way and made it work.
When you have learned your first kata moves and your Sensei says your ready to begin the next, STOP, respectfully ask to learn all there is to learn on that one kata first - you have all the time in the world to add to your kata with meaning and purpose toward karate's meaning and purpose. Wouldn't that be great?
If your the offspring of the traditional, post 1900's implementation to schools on Okinawa and Japan, form of learning it is not too late. Stop, choose the one kata that speaks to you as the unique individual you are and then seek the knowledge to learn and practice "just one kata" to completion. You will enrich your training and practice and thus achieve greater understanding of all those other rudimentary kata. Sounds good to me ...
Seeing, Hearing, and Feeling
The ken-po goku-i speaks directly to the two terse references to seeing and hearing. We can go on-n-on on those two. It appears another very important sense to use and understand for karate-do through this reference is "feeling."
Iain Abernethy Sensei speaks about the use of two hands in kata bunkai. The use of the hands where while one strikes the other is feeling the body movement as well as deflecting, etc. to supplement the striking hand. Note: there is more to this. Recommend viewing his video's for more.
The ability to feel the movement of the threat gives you additional sensing information to properly act. It tells you they are moving, in what direction, and then by its message provides you the actions necessary to exploit that movement.
In addition a karate-ka must not rely only on seeing or hearing or feeling. It should be a combination of all of them. Sometimes hearing a noise, looking to identify and classify may not be enough. A lot of times when attacked from the rear or blind side all you get is the ability to feel an aggressive touch. Once you feel it you have to act, to move, and to apply actions that will keep you from damage.
Feeling may be implied in the ken-po goku-i. It is not directly referenced, obvious to the reader. You can get an inference to feeling if you know to recognize the ken-po goku-i though symbolism and the Isshinryu-no-Megami. The time to strike is symbolized by the open and closed hands of the goddess so you can kind of extrapolate that this includes feeling with the hands. Going outside the box would add that feeling the others hands, i.e. open being representative of non-aggressive touch vs. closed hand representative of an aggressive touch or strike or joint manipulation and so on.
You can also use symbolism of the darkness represented in the goddess to mean one must use touch and thus how that touch feels something with interpretation as to that objects intent be it aggressive or not. We must use our hands and touch and feeling through the touch sense to determine obstacles and threats in darkness of all kinds.
Symbolism and its teachings, something to consider.
Thanks to Iain Sensei for this lesson on two hands and feel/touch, etc. Sometimes the obvious remains hidden until someone turns on a light. Light on! I also must mention that Rory Miller expresses the importance of touch or feeling to fighting, etc. in his book Facing Violence. Mr. Miller also speaks of smell as well which is unusual - how many teaching SD speak of touch and smell?
Iain Abernethy Sensei speaks about the use of two hands in kata bunkai. The use of the hands where while one strikes the other is feeling the body movement as well as deflecting, etc. to supplement the striking hand. Note: there is more to this. Recommend viewing his video's for more.
The ability to feel the movement of the threat gives you additional sensing information to properly act. It tells you they are moving, in what direction, and then by its message provides you the actions necessary to exploit that movement.
In addition a karate-ka must not rely only on seeing or hearing or feeling. It should be a combination of all of them. Sometimes hearing a noise, looking to identify and classify may not be enough. A lot of times when attacked from the rear or blind side all you get is the ability to feel an aggressive touch. Once you feel it you have to act, to move, and to apply actions that will keep you from damage.
Feeling may be implied in the ken-po goku-i. It is not directly referenced, obvious to the reader. You can get an inference to feeling if you know to recognize the ken-po goku-i though symbolism and the Isshinryu-no-Megami. The time to strike is symbolized by the open and closed hands of the goddess so you can kind of extrapolate that this includes feeling with the hands. Going outside the box would add that feeling the others hands, i.e. open being representative of non-aggressive touch vs. closed hand representative of an aggressive touch or strike or joint manipulation and so on.
You can also use symbolism of the darkness represented in the goddess to mean one must use touch and thus how that touch feels something with interpretation as to that objects intent be it aggressive or not. We must use our hands and touch and feeling through the touch sense to determine obstacles and threats in darkness of all kinds.
Symbolism and its teachings, something to consider.
Thanks to Iain Sensei for this lesson on two hands and feel/touch, etc. Sometimes the obvious remains hidden until someone turns on a light. Light on! I also must mention that Rory Miller expresses the importance of touch or feeling to fighting, etc. in his book Facing Violence. Mr. Miller also speaks of smell as well which is unusual - how many teaching SD speak of touch and smell?
The Matrix is Real
We each experience life. Each of us will interpret those particular experiences and assume it represents reality. This is true to each individual due to their particular believe system which when compared to other systems becomes a divergent belief system that each of us possesses - The Matrix. Our belief system can be wrong and therefore our reality is not what we think it is - our matrix, the matrix.
If true then our reality is to be questioned in order to discover what exists behind our self induced illusions - our stories of comfort.
To be free from the matrix of our own design we shall have to accept the truth of the world which is the only path to true enlightenment. We have to achieve an ability to get past the matrix or the true nature of the human mind and karate-do is a means to develop a mind-body ability to reach enlightenment - unplugging from our matrix.
No where else can I determine such direct confrontation of the matrix than by the mind-body practice of karate-do. No where else can I determine such rapid emphasis on the reality than when a technique or mind fails to perceive the reality of such endeavors, i.e. protection in fighting and/or combat, speaks by way of pain. Pain is a good teacher.
To achieve the "way" one must come to some state where the uneasy peace karate-do presents achieves a balance of both Yin-n-Yang, i.e. the rational and irrational of the matrix. Understanding first and foremost that our minds are a matrix - of a sort - that produces both reality and stories is paramount to escaping the matrix. Accepting that we can control our mind thus the matrix is to build and strengthen our will and creativity. It is our natural ability of free will utilization and our innate creativity that allows is to unplug. Sometimes the comfort of the matrix keeps us chained to such things as rigidity and dogmatic doctrine that limits our enlightenment.
Don't' allow the matrix to dictate to you what enlightenment is ... allow your mind to be free, freeing the mind from the matrix of our own making. After all, the matrix we deal with although influenced externally is still ours and we can change it - free will, creativity, due diligence, and believing in oneself are the key to following any path where the way of the empty hand is the first gate to open allowing access to the second and third gates.
Free your mind; free your body; achieve free will; build on creativity and all through the singular, the one, practice of karate-do [any do will do the same].
Bibliography:
Young, Mark. An Interpretation of the Philosophy of the Matrix Trilogy. 2003 - 2011. The Matrix 101. Date of Access: 2 Aug 2011 http://www.thematrix101.com/contrib/myoung_aitptm.php
Hearing
The Ears must listen in all directions. Directions for this post are not just north, south, east, and west. Directions are multi-dimensional for both the physical world and the esoteric one.
There are so many benefits when you study something with a mind aware of the possibilities. In the last terse tome of the ken-po goku-i it states, "The ears must listen in all directions."
When you connect this with the system's symbol, i.e. the Isshinryu no megami, you find that the Goddess represents being alert and listens attentively. There are no restrictions or set definitions as to what this means yet if you really do the research you find that listening attentively has many benefits.
Research has proven that talking, emotionally or innocuously, results in unhealthy effects while "actively listening" provides many healthy ones. One causes increases in blood pressure while the other lowers it.
To actively listen provides healthful benefits that extend into martial arts where such active listening keeps you calm and breathing properly for a stable and alert mind allowing you to perceive what is needed to avoid-deescalate confrontations.
Seems like a win-win situation ... make it your effort to actively listen and leave the talking to the bare minimum.
There are so many benefits when you study something with a mind aware of the possibilities. In the last terse tome of the ken-po goku-i it states, "The ears must listen in all directions."
When you connect this with the system's symbol, i.e. the Isshinryu no megami, you find that the Goddess represents being alert and listens attentively. There are no restrictions or set definitions as to what this means yet if you really do the research you find that listening attentively has many benefits.
Research has proven that talking, emotionally or innocuously, results in unhealthy effects while "actively listening" provides many healthy ones. One causes increases in blood pressure while the other lowers it.
To actively listen provides healthful benefits that extend into martial arts where such active listening keeps you calm and breathing properly for a stable and alert mind allowing you to perceive what is needed to avoid-deescalate confrontations.
Seems like a win-win situation ... make it your effort to actively listen and leave the talking to the bare minimum.
Why so many posts on "seeing and hearing?"
We process information of the world by our senses. The majority fall under either sight or hearing - primary. The others, i.e. touch, taste, smell, are important and most of us in martial arts must, should, will train to use those as well yet the eyes/ears are also a primary.
The others are more necessary when the two persons start to physically interact. Smell of a person tells you something; feel of a technique as applied tells you something; taste can also tell you stuff be it a taste in your mouth or something tasted, etc. yet what you see or hear are a primary tool in awareness.
In deescalation you eyes and hearing are critical to the communications you use but that is also tempered with knowing what to see and hear as well as what to say in response to the many stimuli you encounter in a self defense/protection scenario.
This is why you will see far more posts on seeing and/or hearing than other senses for SD, etc. or just for training/practice of martial systems.
Yes? No? Maybe? Comments?
The others are more necessary when the two persons start to physically interact. Smell of a person tells you something; feel of a technique as applied tells you something; taste can also tell you stuff be it a taste in your mouth or something tasted, etc. yet what you see or hear are a primary tool in awareness.
In deescalation you eyes and hearing are critical to the communications you use but that is also tempered with knowing what to see and hear as well as what to say in response to the many stimuli you encounter in a self defense/protection scenario.
This is why you will see far more posts on seeing and/or hearing than other senses for SD, etc. or just for training/practice of martial systems.
Yes? No? Maybe? Comments?
The Eyes Have It
There are two terms in Japanese that help explain this precept or tome or terse tome of the ken-po goku-i, i.e. kan (顔 - observing) and ken (見 - seeing).
It begins by telling us that the eye, generally for martial systems, is both strong and weak. Kan is a strong eye while ken is a weak eye. We see far and close where the focus may change what is seen from either strong or weak. We must achieve seeing as a sweeping broad fashion of seeing things.
Then we take into consideration strong and weak where directly seeing a thing is weak while seeing the peripheral as strong. This is what the gorin-no-sho states in, "you observe what is happening on both sides (peripheral) of yourself without rolling your eyes." This is that principle that uses such vision to see everything allowing the mind/brain to achieve superior action selection and implementation.
The art of seeing all things in martial systems is special to the art of fighting. To know a threats fighting system and yet not seeing its importance is not the arto of fighting and leads to getting hit.
We make many things important yet should understand that all the principles must be cohesive in application and practice/training to achieve a whole complete and useful system. Any imbalance to one or more leaves the art less than optimal. Seek the optimal, perfection as a path, at all times in training/practice.
This can be applied to "hearing," "striking," "moving," "balance," "hard-n-soft," and other aspects of the ken-po goku-i as it connects to the fundamental principles of martial systems.
It begins by telling us that the eye, generally for martial systems, is both strong and weak. Kan is a strong eye while ken is a weak eye. We see far and close where the focus may change what is seen from either strong or weak. We must achieve seeing as a sweeping broad fashion of seeing things.
Then we take into consideration strong and weak where directly seeing a thing is weak while seeing the peripheral as strong. This is what the gorin-no-sho states in, "you observe what is happening on both sides (peripheral) of yourself without rolling your eyes." This is that principle that uses such vision to see everything allowing the mind/brain to achieve superior action selection and implementation.
The art of seeing all things in martial systems is special to the art of fighting. To know a threats fighting system and yet not seeing its importance is not the arto of fighting and leads to getting hit.
We make many things important yet should understand that all the principles must be cohesive in application and practice/training to achieve a whole complete and useful system. Any imbalance to one or more leaves the art less than optimal. Seek the optimal, perfection as a path, at all times in training/practice.
This can be applied to "hearing," "striking," "moving," "balance," "hard-n-soft," and other aspects of the ken-po goku-i as it connects to the fundamental principles of martial systems.
COMPARISON: “karate ni sente nashi.” and "The time to strike is when the opportunity presents itself."
First, there are many differing opinions on when a strike meets either of these principles requirements or meaning to a karate-ka. The first tends to speak of not "attacking" first regardless of it being a strike, punch, or kick, etc. The second in its present English inference speaks of a particular, i.e. strike, but may actually mean any physical means of attack. Here is where the rub lies, the differing opinions that come from no one accepted expert source/validation.
Second, we cannot forget that this first principle is open to many interpretations due to the original presentation in Japanese characters which seem to rely on where, who, when, and what kind of preconceived/perceived experiences drive their particular explanations.
Third, and the majority of the remaining comments for this post, is how do we resolve and differentiate between these two principles or beliefs. Do we have to deal with cognitive dissonance and other such questions to come to a consensus between like minds.
I feel that in a real sense that keeping to the morals, beliefs, and meaning of both the individual and the mentor that all of us are correct when it results in a positive and beneficial result. Positive and beneficial as to the individual's needs and goals yet also meets those of the tribe/dojo and society as a whole - how society accepts or rejects such things.
Some of the justifications for this mode of belief are:
1 - Religious in nature, i.e. the commandments.
2 - The kata meaning, i.e. every kata starts with a block ...
3 - The meaning actually does not preclude striking first. The first attack consists of other than physical blows, etc.
4 - The belief once a threat is attacking karate-ka are free to "defend" regardless.
5 - The belief that you wait until the threat becomes physical is foolhardy, etc.
6 - The belief that our understanding of a threats intent governs how we implement the principles here.
7 - The belief that the two are more of a mid/late 1900's move toward cultivation of the mind by living to these precepts.
8 - The belief that these were created when the move to implementation into school systems to govern the watered down mostly physical versions governed.
9 - The belief that instruction of the mostly combative percepts in the dojo needed to be tempered by a moral code thus along with school implementation the more commercialization needed to add in for balance.
10 - The belief that it must be interpreted literally while its intent may have been more personally esoteric in nature.
11 - The belief that it actually means to do no harm to others, i.e "one must not harm others for no good reason."
12 - The belief, "a mental attitude of not being eager or inclined to fight."
On twelve I would quote, "Kobo Kenpo Karate-do Nyumon" chapter 10, "There is a precept “karate ni sente nashi.” Properly understood, this indicates a mental attitude of not being eager or inclined to fight. It is the teaching that just because one has trained in karate does not mean that one can rashly strike or kick others. ... the expression karate ni sente nashi should be properly understood to mean that a person who practices karate must never take a bellicose attitude, looking to cause an incident; he or she should always have the virtues of calmness, prudence and humility in dealing with others. (Mabuni and Nakasone 82-83)"
I personally believe that these two closely allude to this last belief and the quote below it. I have studied the ken-po goku-i as best as I possibly can and have come to the conclusion that it is never a good idea to get physical and that one must temper karate with humility and a belief system that promotes a calm and prudent attitude in all you do - not just regarding karate or any martial system.
To me the ken-po goku-i or law of the fist means that one only strikes, punches, or any other physical act when its need is presented to the victim in a manner leaving no other recourse - you fail to avoid, you let your awareness drop, or you allowed ego/pride to release your monkey brain precluding avoidance, etc. I also feel like the attempts to define the Tao-te-ching that it is something that exists when developed and nurtured by the person and is also not easily communicated but must be something felt at our core.
In conclusion from Okinawan Masters: "1930's era: ... Choki Motobu and Kenwa Mabuni – ... they strongly believed that striking first does not necessarily violate the sente nashi principle. Indeed, both men seem to have felt that a first strike is, under certain conditions, the only reasonable course of action for a karate- ka to take."
"Mabuni was “a staunch advocate of the moral values established to govern the behavior of karate-do practitioners” (McCarthy, “Standing” 34)."
p.s. Tao-te-ching, wonder if the te part can be connected to the hand in some philosophical inference/reference?
Bibliography:
Tankosich, Mark J. "Karate Ni Sente Nashi: What the Masters had to Say. [revised version of a paper that originally appeared in Vol. 27, No. 1 of the Hiroshima University of Economics Journal of Humanities, Social and Natural Sciences.] 2004 pdf format article from Charles Goodin Library Web Site.
Second, we cannot forget that this first principle is open to many interpretations due to the original presentation in Japanese characters which seem to rely on where, who, when, and what kind of preconceived/perceived experiences drive their particular explanations.
Third, and the majority of the remaining comments for this post, is how do we resolve and differentiate between these two principles or beliefs. Do we have to deal with cognitive dissonance and other such questions to come to a consensus between like minds.
I feel that in a real sense that keeping to the morals, beliefs, and meaning of both the individual and the mentor that all of us are correct when it results in a positive and beneficial result. Positive and beneficial as to the individual's needs and goals yet also meets those of the tribe/dojo and society as a whole - how society accepts or rejects such things.
Some of the justifications for this mode of belief are:
1 - Religious in nature, i.e. the commandments.
2 - The kata meaning, i.e. every kata starts with a block ...
3 - The meaning actually does not preclude striking first. The first attack consists of other than physical blows, etc.
4 - The belief once a threat is attacking karate-ka are free to "defend" regardless.
5 - The belief that you wait until the threat becomes physical is foolhardy, etc.
6 - The belief that our understanding of a threats intent governs how we implement the principles here.
7 - The belief that the two are more of a mid/late 1900's move toward cultivation of the mind by living to these precepts.
8 - The belief that these were created when the move to implementation into school systems to govern the watered down mostly physical versions governed.
9 - The belief that instruction of the mostly combative percepts in the dojo needed to be tempered by a moral code thus along with school implementation the more commercialization needed to add in for balance.
10 - The belief that it must be interpreted literally while its intent may have been more personally esoteric in nature.
11 - The belief that it actually means to do no harm to others, i.e "one must not harm others for no good reason."
12 - The belief, "a mental attitude of not being eager or inclined to fight."
On twelve I would quote, "Kobo Kenpo Karate-do Nyumon" chapter 10, "There is a precept “karate ni sente nashi.” Properly understood, this indicates a mental attitude of not being eager or inclined to fight. It is the teaching that just because one has trained in karate does not mean that one can rashly strike or kick others. ... the expression karate ni sente nashi should be properly understood to mean that a person who practices karate must never take a bellicose attitude, looking to cause an incident; he or she should always have the virtues of calmness, prudence and humility in dealing with others. (Mabuni and Nakasone 82-83)"
I personally believe that these two closely allude to this last belief and the quote below it. I have studied the ken-po goku-i as best as I possibly can and have come to the conclusion that it is never a good idea to get physical and that one must temper karate with humility and a belief system that promotes a calm and prudent attitude in all you do - not just regarding karate or any martial system.
To me the ken-po goku-i or law of the fist means that one only strikes, punches, or any other physical act when its need is presented to the victim in a manner leaving no other recourse - you fail to avoid, you let your awareness drop, or you allowed ego/pride to release your monkey brain precluding avoidance, etc. I also feel like the attempts to define the Tao-te-ching that it is something that exists when developed and nurtured by the person and is also not easily communicated but must be something felt at our core.
In conclusion from Okinawan Masters: "1930's era: ... Choki Motobu and Kenwa Mabuni – ... they strongly believed that striking first does not necessarily violate the sente nashi principle. Indeed, both men seem to have felt that a first strike is, under certain conditions, the only reasonable course of action for a karate- ka to take."
"Mabuni was “a staunch advocate of the moral values established to govern the behavior of karate-do practitioners” (McCarthy, “Standing” 34)."
p.s. Tao-te-ching, wonder if the te part can be connected to the hand in some philosophical inference/reference?
Bibliography:
Tankosich, Mark J. "Karate Ni Sente Nashi: What the Masters had to Say. [revised version of a paper that originally appeared in Vol. 27, No. 1 of the Hiroshima University of Economics Journal of Humanities, Social and Natural Sciences.] 2004 pdf format article from Charles Goodin Library Web Site.
Kenpo Gokui: What is gokui?
I finally found a valid definition of the word, "gokui," where its meaning is, "The Ultimate Wisdom [or State]." Coupled with the meaning behind Ken-po, i.e. law of the fist, we find that this is "Ultimate wisdom for the law of the fist."
Gokui by itself came about through the writings of the Japanese Sword Saint, Miyamoto Musashi, in his book, "The Book of Five Elements." Yes, you read that right. Apparently it is not actually a Book of Five "Rings" but rather a loose inference to the Chinese five elements which are very apparent when reading the five chapter titles, i.e. Earth, Water, Air, etc.
I recently came across a book on Samurai that seemed to focus on various folk tales to express the customs, traits, etc of what Samurai and thus the Japanese Warriors of ancient times to help us relate to today's characterizations as to martial systems. In that version/translation of the Gorin-no-sho the author uses Gokui to refer to the ultimate understanding of the art, martial art.
This seems to follow with the implied meaning Tatsuo Sensei meant us as practitioners to seek out such an ultimate wisdom of the laws of the fist, karate. In this particular case the system of Isshinryu.
I was unable to find a solid reference to what gokui meant until I ran across the meaning provided for the Gorin-no-sho translation. When I read it, the light came on and it felt right for the totality of meaning toward the study of the terse key called the "ken-po goku-i."
In addition, research also provides the following:
法 - Law, method, code of laws, law, rules, regulation.
Gokui: 奥 : 奥義 the secrets, esoterica, the mysteries
憲 - Kenpo: a rule, a regulation; 憲 - Kenpo: constitution, constitutional law
獄衣 - Goku-i: prison uniform/jail: Gokui: The Ultimate State or The Ultimate Wisdom
憲奥義 = Kenpo Gokui?
Bibilography:
Sato, Hiroaki. "Legends of the Samurai." Overlook Press. New York. 1995.
Gokui by itself came about through the writings of the Japanese Sword Saint, Miyamoto Musashi, in his book, "The Book of Five Elements." Yes, you read that right. Apparently it is not actually a Book of Five "Rings" but rather a loose inference to the Chinese five elements which are very apparent when reading the five chapter titles, i.e. Earth, Water, Air, etc.
I recently came across a book on Samurai that seemed to focus on various folk tales to express the customs, traits, etc of what Samurai and thus the Japanese Warriors of ancient times to help us relate to today's characterizations as to martial systems. In that version/translation of the Gorin-no-sho the author uses Gokui to refer to the ultimate understanding of the art, martial art.
This seems to follow with the implied meaning Tatsuo Sensei meant us as practitioners to seek out such an ultimate wisdom of the laws of the fist, karate. In this particular case the system of Isshinryu.
I was unable to find a solid reference to what gokui meant until I ran across the meaning provided for the Gorin-no-sho translation. When I read it, the light came on and it felt right for the totality of meaning toward the study of the terse key called the "ken-po goku-i."
In addition, research also provides the following:
法 - Law, method, code of laws, law, rules, regulation.
Gokui: 奥 : 奥義 the secrets, esoterica, the mysteries
憲 - Kenpo: a rule, a regulation; 憲 - Kenpo: constitution, constitutional law
獄衣 - Goku-i: prison uniform/jail: Gokui: The Ultimate State or The Ultimate Wisdom
憲奥義 = Kenpo Gokui?
Bibilography:
Sato, Hiroaki. "Legends of the Samurai." Overlook Press. New York. 1995.
E-Language Processes to Follow:
Look at this as E-Language Tactics so you don't find yourself in a e-language self defense mode or attack:
Rule 1: Force yourself to "think" before we speak or write.
Rule 2: Write down you message and read them carefully before you actually write them.
Rule 3: Print out your Internet messages and read them before you send them or save them.
Rule 4: Do something else for a few minutes and then go back and read them before sending.
Rule 5: When you feel like you have been attacked, hold the message for twenty-four hours before responding.
Rule 6: When you fired the opening shot, intended or unintended, hold it for twenty-four hours before responding.
Rule 7: When you send an unfortunate electronic message, do make all efforts to repair matters. Call or send an apology and/or explanation. Do what you can to set matters right.
Rule 8: DO NOT share intimate personal information by voice mail, e-mail, or on the Internet.
Bibliography:
Elgin, Suzette. "The Gentle Art of Self-Defense at Work." New York. Prentice Hall Press. 2000.
Rule 1: Force yourself to "think" before we speak or write.
Rule 2: Write down you message and read them carefully before you actually write them.
Rule 3: Print out your Internet messages and read them before you send them or save them.
Rule 4: Do something else for a few minutes and then go back and read them before sending.
Rule 5: When you feel like you have been attacked, hold the message for twenty-four hours before responding.
Rule 6: When you fired the opening shot, intended or unintended, hold it for twenty-four hours before responding.
Rule 7: When you send an unfortunate electronic message, do make all efforts to repair matters. Call or send an apology and/or explanation. Do what you can to set matters right.
Rule 8: DO NOT share intimate personal information by voice mail, e-mail, or on the Internet.
Bibliography:
Elgin, Suzette. "The Gentle Art of Self-Defense at Work." New York. Prentice Hall Press. 2000.
Written Language and E-Language
Remember, the written word does not convey the all important intonation or melodic pattern of the spoken word. It does not have any body language either. There is no way in hell you can possibly fully understand what is the meaning behind the written language of a post, etc.
I quote, "It is never sage to assume that you have been verbally attacked on the basis of written language alone!" - The Gentle Art of Verbal Self-Defense at Work, chapter 6 "Malpractice of the Mouth," by Suzette Haden Elgin, Ph.D.
If you find that some written language/word/statement you receive in an email, letter or post either on a blog or social system has caused you to become angry then "stop it" and remove the "personalization" of it. It is you and not the composer. If you do get one then ask questions if you are unable to "hear the sequence from the speakers (author of original post/writing) own lips. Sometimes a back-n-forth of generic non-aggressive questions will get the author thinking and maybe the true meaning will arise in the thread. Note: If after two or three threads it does not clear up then drop it, remove any personalizations, and assume that until you can "see and hear" the person's intent and context that you just agree to disagree.
Sometimes you can get more by a phone call but that is lacking as well. It is so darn complex.
Final quote, "Unless you can find a way to hear the sequence from the alleged attacker's lips, or find additional evidence that the language was an attack, assume that it was a neutral utterance.? - The Gentle Art of Verbal Self-Defense at Work, chapter 6 "Malpractice of the Mouth," by Suzette Haden Elgin, Ph.D.
"Language used on the Internet in e-mail, chat rooms, listserve messages, blogs, social networks, and the like. The same cautions hold for electronic language as for both spoken and written language, but they hold more strongly. This one applies to training yourself to "stay away from the send button" until you have written, reviewed, analyzed, re-written, and then with a count to ten and many deep rythmic breathes then and only then "send." When you write a message on the Internet, regardless of its neutrality or inappropriateness or plain abusive nature, it is gone - instantly and irrevocably. You can not get it back or revise it.
p.s. Now I am finally beginning to understand why Rory Miller gave this particular book/author such mention in his bibliography - it is an important key to SD, etc.
Get Your Own Philosophy ...
Get your own philosophy! I don't mean you ignore the philosophies of others especially those within the ancient classics of Asia. It would be important to take in philosophy from other sources for within those you may find tidbits that can make your personal philosophy more than you would have known existed.
When I post I am expressing many things from my viewpoint that rise up from within "me" and are a part of or a new addition to my philosophy of both life and karate-do-jutsu. Like the symbol of the great tai-chi, my philosophy is a never ending cycle between yin-yang to yang-yin influenced by my practice and studies of the martial-way-technique. It influences my life and my life influences it. This is good.
Don't assume an others philosophy. It may be cool but it is NOT your philosophy, it is thiers. Get your own philosophy. You can mix, match, add, subtract, divide, morph, meld - whatever but let all philosophies you study influence how you personally "choose" your philosophy.
We spend way to much time and energy trying to get others to buy into our philosophy when in reality it should be "we present ours so you can find your own" and that works. No one is in a vacuum, an island if you remember the quote. We are the center of the circle and we are the space outside of the circle. We are the circle and we must allow both inner and outer influences mix and form our personal philosophies.
We must assume the fundamental principles, the basic waza, the kata, the other various practices of the masters but we must NOT remain stagnant by dogmatically maintaining that practice but rather allow it to form a new and unique form by our philosophy and its influences on practice. It is necessary to remain faithful to the fundamentals of a system. It must be taught, initially, as it was meant to be taught traditionally yet it must rise up, grow, and blossom into a unique practice/philosophy of karate-do-jutsu.
The Ken-po Goku-i remains the same as we pass it down to our students. Yet, its meaning and teachings are open to the individual. Although it remains steadfast in its original form it has the ability to take the practitioner on a path that deviates from any other persons path. Why it is not defined adequately by Tatsuo Sensei or any other Isshinryu practitioner is because it was not meant to be rigid and inflexible. It was meant to present a key to open the doors to each unique person so they can "get their own philosophy."
My philosophy is mine. I hope it is and has provided thought provocation. Let it be a step toward your own philosophy.
Heart
The Japanese believe that "truth" lies "only" in the inner realm as symbolically located in the "Heart" or belly (Hara). The Japanese believe that what is important and what is true toward human interactions lies in silence which is a kind of virtue similar to "truthfulness."
The words, "haragei and Ishin Denshin" symbolize Japanese attitudes toward human interactions in this regard. To understand the "Do" of a martial system as it relates to the Japanese view you should look to the Zen practice associated with traditional arts and the spirit of do (the way or path) which is characterized in the silence of meditation or mokuso. Zen is understood only at a deep and intuitive level. It can't be understood by words but through the constant practice we hear taught in the dojo and this is the actual explanation of the "why." Constant practice is focused toward meditation, quietude, and the emptying of our minds. It is a teaching of truth through a Zen connection which helps explain "Chinmoku" or silence in Japanese communications.
As you may be able to determine by this post the importance of learning the customs, courtesies and beliefs of a system both historical, especially as to traditional martial practice, and current are necessary to fully and completely understand the "what and why" of Asian martial systems and practice. It becomes critical if one actually goes to a traditional and Koryu based Dojo where the Sensei may still practice diligently these traits of the Japanese so one will understand and comprehend.
It is interesting that the Japanese look between the lines, into the void or spaces, for determining communications while we Americans tend to look directly at the lines seeking there what is actually in the white spaces between the lines and words, etc. It is like the great symbol of the Tai Chi, duality as in one side of the Earth the Japanese do it one way while at the opposite side of the Earth we do exactly the opposite.
The "do" practices also emphasize quietude and a grave atmosphere in which a controlled attitude contained within silence leads practitioners to the development of skill and success. Could this be because the silence or space between promotes present moment awareness where one looks toward the inner self to find and improve while the practice of the physical with a silence allows present moment awareness to perceive and feel the variances of the body so it may find balance and connect to the mind and thus the spirit of the person?
Silence in the dojo may also come from the Japanese identification with groups where the role of silence is creation of harmony and the avoidance of conflict. I can see this because most of the conflict I have witnessed usually rises to the inadequate communication, words, that folks exchange in a heated fashion.
Bibliography:
Davies, Roger J. and Ikeno, Osamu. "The Japanese Mind: Understanding Contemporary Japanese Culture." Tuttle Publishing. Tokyo, Japan. 2002.
The words, "haragei and Ishin Denshin" symbolize Japanese attitudes toward human interactions in this regard. To understand the "Do" of a martial system as it relates to the Japanese view you should look to the Zen practice associated with traditional arts and the spirit of do (the way or path) which is characterized in the silence of meditation or mokuso. Zen is understood only at a deep and intuitive level. It can't be understood by words but through the constant practice we hear taught in the dojo and this is the actual explanation of the "why." Constant practice is focused toward meditation, quietude, and the emptying of our minds. It is a teaching of truth through a Zen connection which helps explain "Chinmoku" or silence in Japanese communications.
As you may be able to determine by this post the importance of learning the customs, courtesies and beliefs of a system both historical, especially as to traditional martial practice, and current are necessary to fully and completely understand the "what and why" of Asian martial systems and practice. It becomes critical if one actually goes to a traditional and Koryu based Dojo where the Sensei may still practice diligently these traits of the Japanese so one will understand and comprehend.
It is interesting that the Japanese look between the lines, into the void or spaces, for determining communications while we Americans tend to look directly at the lines seeking there what is actually in the white spaces between the lines and words, etc. It is like the great symbol of the Tai Chi, duality as in one side of the Earth the Japanese do it one way while at the opposite side of the Earth we do exactly the opposite.
The "do" practices also emphasize quietude and a grave atmosphere in which a controlled attitude contained within silence leads practitioners to the development of skill and success. Could this be because the silence or space between promotes present moment awareness where one looks toward the inner self to find and improve while the practice of the physical with a silence allows present moment awareness to perceive and feel the variances of the body so it may find balance and connect to the mind and thus the spirit of the person?
Silence in the dojo may also come from the Japanese identification with groups where the role of silence is creation of harmony and the avoidance of conflict. I can see this because most of the conflict I have witnessed usually rises to the inadequate communication, words, that folks exchange in a heated fashion.
Bibliography:
Davies, Roger J. and Ikeno, Osamu. "The Japanese Mind: Understanding Contemporary Japanese Culture." Tuttle Publishing. Tokyo, Japan. 2002.
Do-kyo: Taoism (Tao = "The Way")
道 Do-kyo, do-jo, do-toku, bushi-do, etc."The Do Spirit of Japan"
To explain how Aimai works take "The Way" as characterized by the kanji above. Depending on its usage and the persons intent as to voice inflections and body language not to forget locale, beliefs, and other traits you will get many expressions such as the one in the title as well as practice room, street or road, morals, entertainment, tea ceremony, and of course the way of the warrior.
I remember its use in a movie long ago. It was used to set the stage as to how a Japanese Oyabun understood that an American actually had an understanding of Japanese ways with emphasis on "giri." The above character was set in stone among other smaller stones, i.e. a stone garden with water and other plantings, etc. that were esthetically perfect. It was the first time I understood the ambiguity of their language.
To explain how Aimai works take "The Way" as characterized by the kanji above. Depending on its usage and the persons intent as to voice inflections and body language not to forget locale, beliefs, and other traits you will get many expressions such as the one in the title as well as practice room, street or road, morals, entertainment, tea ceremony, and of course the way of the warrior.
I remember its use in a movie long ago. It was used to set the stage as to how a Japanese Oyabun understood that an American actually had an understanding of Japanese ways with emphasis on "giri." The above character was set in stone among other smaller stones, i.e. a stone garden with water and other plantings, etc. that were esthetically perfect. It was the first time I understood the ambiguity of their language.
Shu Ha Ri -n- Di Ren Tian
I am going to assume that all the readers of this post already know and understand the concept of Shu Ha Ri or is it shu-ha-ri or shuhari, whatever. Anyway, on he wiki I found a page that provides some information on Shu-ha-ri and at the very bottom it provided the Chinese equivalent. When I read the explanation of the Chinese version the bell started to ring as to the ken-po goku-i.
Di, the Chinese character represents "Earth" basics or fundamental principles if you will. This level is to experience movement at a fundamental level. A bit less of an explanation yet if you view the fundamental principles of the martial systems it will ring a bit better.
Ren, the Chinese character represents "Human" ready to learn. This might even equate to Sho-dan. It too is a middle area where some go and remain in this Country (my opinion here).
Tian, the Chinese character represents "Sky/Heaven" no conscious thought resulting in moving/flowing like the elements. A stage or higher level from many, many years of practice/training.
Where this connects for those who are familiar with the Isshinryu version of the ken-po goku-i are references to Earth, Human, and Heaven. You will also notice if familiar with I Ching that these are the three components of the Hexagrams. They also name representations of trigrams and even the lines.
Those who have read the history of Okinawa will see that this comes about from the huge influences of the Chinese over their entire history. Karate may be Okinawan but it was born from the Chinese martial influences. Look at it this way, Kenpo/boxing is the father and the I Ching is the mother and the child is Okinawan Karate. Once China-hand to now Empty-hand. Evolution, something fierce and unstoppable, nature and its nature.
Another view, humans learn from those teachings of nature which is a marriage of the Heavens and the Earth. The Sun, the moon, the other planets and the entire universe exert some influence against one another providing the balance that makes life possible, human beings or all living things of the Earth.
Di, the Chinese character represents "Earth" basics or fundamental principles if you will. This level is to experience movement at a fundamental level. A bit less of an explanation yet if you view the fundamental principles of the martial systems it will ring a bit better.
Ren, the Chinese character represents "Human" ready to learn. This might even equate to Sho-dan. It too is a middle area where some go and remain in this Country (my opinion here).
Tian, the Chinese character represents "Sky/Heaven" no conscious thought resulting in moving/flowing like the elements. A stage or higher level from many, many years of practice/training.
Where this connects for those who are familiar with the Isshinryu version of the ken-po goku-i are references to Earth, Human, and Heaven. You will also notice if familiar with I Ching that these are the three components of the Hexagrams. They also name representations of trigrams and even the lines.
Those who have read the history of Okinawa will see that this comes about from the huge influences of the Chinese over their entire history. Karate may be Okinawan but it was born from the Chinese martial influences. Look at it this way, Kenpo/boxing is the father and the I Ching is the mother and the child is Okinawan Karate. Once China-hand to now Empty-hand. Evolution, something fierce and unstoppable, nature and its nature.
Another view, humans learn from those teachings of nature which is a marriage of the Heavens and the Earth. The Sun, the moon, the other planets and the entire universe exert some influence against one another providing the balance that makes life possible, human beings or all living things of the Earth.
Wholehearted Person
In Isshinryu systems, all the various tribes or factions regardless of the obvious differences, tend to believe and promote the idea of "wholehearted practice of Isshinryu, the wholehearted system of Okinawan Karate-do." When it comes to where the "rubber meets the road" do any one of us actually understand what that means?
I firmly believe Isshinryu coupled with the ken-po goku-i provide keys to achieving wholehearted practice of Isshinryu - this applies to any martial system be in karate, kung-fu, Aikido, etc.
In the training facility, the Dojo, I speak of "Reishiki" which to me means something like "courtesy, consideration, respect, etc." It is an action that reflects what is in my heart. This can be faked by performing flawlessly those outward actions that promote the idea of reishiki but how do we "know" if one is actually a wholehearted person?
Time! No one can keep up that type of face all the time and for long periods of time. We are humans and a human will always drop back down into that true space of what is in their heart - good or bad as the case may be. Bad folks can display charismatic personalities yet sooner or later the true heart of a person comes up like bubbling water from a natural spring.
One reason we might say, it matters not what you say but what you do, so show me on the dojo floor. Even this brings out the truth in "time." Time reveals actions as wholehearted or simply a false front that is "fool-hearted."
I train and practice and study to achieve a the way of the "wholehearted person." It requires many things but a chief one is balance in all things - seeing, hearing, feeling, sensing both sides of the coin of life.
I firmly believe Isshinryu coupled with the ken-po goku-i provide keys to achieving wholehearted practice of Isshinryu - this applies to any martial system be in karate, kung-fu, Aikido, etc.
In the training facility, the Dojo, I speak of "Reishiki" which to me means something like "courtesy, consideration, respect, etc." It is an action that reflects what is in my heart. This can be faked by performing flawlessly those outward actions that promote the idea of reishiki but how do we "know" if one is actually a wholehearted person?
Time! No one can keep up that type of face all the time and for long periods of time. We are humans and a human will always drop back down into that true space of what is in their heart - good or bad as the case may be. Bad folks can display charismatic personalities yet sooner or later the true heart of a person comes up like bubbling water from a natural spring.
One reason we might say, it matters not what you say but what you do, so show me on the dojo floor. Even this brings out the truth in "time." Time reveals actions as wholehearted or simply a false front that is "fool-hearted."
I train and practice and study to achieve a the way of the "wholehearted person." It requires many things but a chief one is balance in all things - seeing, hearing, feeling, sensing both sides of the coin of life.
Seeing and Hearing - Vision and Auditory
Research has shown that people seen to have a preference as to what kind of sensory information they will prefer over any other. This research then focused pretty much on human vision and hearing. It is nice to also hear that today they are now adding in touch, taste, and smell. Apparently you can detect which is the preferred sensory input by their language.
If someone uses such words as "see or hear" then that might indicate what they see along with what they hear will have the greatest influences. Sometimes other words point to either see or hear.
Sight: see what you mean; see your point; looks good to me, etc.
Hearing: I hear you; I know exactly what your saying; sounds reasonable, etc.
Touch: It does not feel right; I can not put my finger on it; If feels okay, etc.
Smell: That is kind of fishy; the whole affair stinks; I will sniff around and fine out, etc.
Taste: I have a bad taste about it; I can taste what is rotten here; It sickens me, etc.
I have read from one professional that one determinant between a specific kind of attacker is what you smell. It was said that this type usually does not maintain their bodies so you will smell then when in a fight, etc. Another expert then explains that when it does get up close and personal your ability to feel the attacker will be superior to what you see, hear, etc.
Now as to avoidance-deescalation if your hearing someone using the stage of verbal attacking in the monkey dance or your encountering a charm predator then listen to the words, know what to look for in the verbal content then attach what they are using for their sensory input. This may affect what you do and say to avoid/deescalate the situation. Simplistic but should provide impetus to gain more knowledge and understanding in a complex field.ß
Match the sensory mode to the person. Just one more technique to achieve the SD of avoidance-deescalation. Yes? No? Maybe? Comments ...
If someone uses such words as "see or hear" then that might indicate what they see along with what they hear will have the greatest influences. Sometimes other words point to either see or hear.
Sight: see what you mean; see your point; looks good to me, etc.
Hearing: I hear you; I know exactly what your saying; sounds reasonable, etc.
Touch: It does not feel right; I can not put my finger on it; If feels okay, etc.
Smell: That is kind of fishy; the whole affair stinks; I will sniff around and fine out, etc.
Taste: I have a bad taste about it; I can taste what is rotten here; It sickens me, etc.
I have read from one professional that one determinant between a specific kind of attacker is what you smell. It was said that this type usually does not maintain their bodies so you will smell then when in a fight, etc. Another expert then explains that when it does get up close and personal your ability to feel the attacker will be superior to what you see, hear, etc.
Now as to avoidance-deescalation if your hearing someone using the stage of verbal attacking in the monkey dance or your encountering a charm predator then listen to the words, know what to look for in the verbal content then attach what they are using for their sensory input. This may affect what you do and say to avoid/deescalate the situation. Simplistic but should provide impetus to gain more knowledge and understanding in a complex field.ß
Match the sensory mode to the person. Just one more technique to achieve the SD of avoidance-deescalation. Yes? No? Maybe? Comments ...
Grateful-Appreciated
I just wanted to recognize the following blogs and say simply, "Thank you for all your efforts, your blogs are an inspiration and an education. - Thanks!"
Martial View by John Vesia, Kowakan by Mario McKenna, Mokuren Dojo by Patrick Parker, Chiron by Rory Miller, Karate Thoughts by Charles C. Goodin, Dojo Rat by Dojo Rat ;-), 24 FightingChickens by Rob Redmond, My Journey to Black Belt and Countdown to Shodan by Sue C, Martial Secrets podcasts and blog by Lawrence Kane and Kris Wilder, Tai Chi With Melissa by Melissa, Bushido Road by Felicia, and of course the many folks who take the time to read my stuff and especially those who provide feedback and comments.
While I am at it I want to say thank you to those many authors who provided me more knowledge than was available when I began. Old dogs do learn new tricks.
Thanks,
Charles
Martial View by John Vesia, Kowakan by Mario McKenna, Mokuren Dojo by Patrick Parker, Chiron by Rory Miller, Karate Thoughts by Charles C. Goodin, Dojo Rat by Dojo Rat ;-), 24 FightingChickens by Rob Redmond, My Journey to Black Belt and Countdown to Shodan by Sue C, Martial Secrets podcasts and blog by Lawrence Kane and Kris Wilder, Tai Chi With Melissa by Melissa, Bushido Road by Felicia, and of course the many folks who take the time to read my stuff and especially those who provide feedback and comments.
While I am at it I want to say thank you to those many authors who provided me more knowledge than was available when I began. Old dogs do learn new tricks.
Thanks,
Charles
Yin-Yang | Good-Bad
The ken-po goku-i, by its nature and composition, teaches us that everything from MA to life itself is comprised of two sides of a singular life force/form. In my post on the Okinawan Karate blog site I talk of the dual coin of humans, i.e. humans or people are good; humans or people are bad. The goku-i, for brevity, also teaches us karate-ka that all things are one yet are made up of two sides which tend to one degree or another are also the opposite of the other.
We speak of practicing wholeheartedly yet we tend to side with either a yin or a yang practice. Some practice as if it were a complete hard system while others a soft. In Isshinryu, my belief, it was meant to balance out both hard and soft.
If you notice it was created out of Goju, which tends to be practiced hard, and Shorin, which tends to be practiced soft. Isshinryu was meant to balance out the hard and the soft living up the the goku-i's maxim of balance of the two sides of yin-yang. It seems to be a core understanding that there are meant to be two sides and they are to be balanced.
Don't misunderstand, this does not mean when your hard your hard and when soft your soft but rather a blending of both to one degree or another. We can apply strictly hard but mostly a blending of both while some are more hard or more soft or some degree between. In some cases it is hard/soft equally.
Even the principles of martial power which in reality are actually "principles of martial practice" teach you this as well. Take the application of impact techniques where your with out tension then suddenly full of tension at point of impact into the target, etc.
The core of the goku-i is balance, being one by managing the two opposites of human nature, and achieving that in our martial practice. Using this as a basis then can be achieved in all aspects of life.
We speak of practicing wholeheartedly yet we tend to side with either a yin or a yang practice. Some practice as if it were a complete hard system while others a soft. In Isshinryu, my belief, it was meant to balance out both hard and soft.
If you notice it was created out of Goju, which tends to be practiced hard, and Shorin, which tends to be practiced soft. Isshinryu was meant to balance out the hard and the soft living up the the goku-i's maxim of balance of the two sides of yin-yang. It seems to be a core understanding that there are meant to be two sides and they are to be balanced.
Don't misunderstand, this does not mean when your hard your hard and when soft your soft but rather a blending of both to one degree or another. We can apply strictly hard but mostly a blending of both while some are more hard or more soft or some degree between. In some cases it is hard/soft equally.
Even the principles of martial power which in reality are actually "principles of martial practice" teach you this as well. Take the application of impact techniques where your with out tension then suddenly full of tension at point of impact into the target, etc.
The core of the goku-i is balance, being one by managing the two opposites of human nature, and achieving that in our martial practice. Using this as a basis then can be achieved in all aspects of life.
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