Changes are governed by the theory and context taught as yin-yang. This means that change occurs by degrees. The ken-po goku-i teaches us that one must remain true to the universe or nature's laws. When the goku-i expresses how human hearts and human blood circulation are similar to the Heaven and Earth; Sun and Moon this is one of its lessons.
The circulation of the Earth around the sun as well as the moon around the Earth this is always done by degrees. The sun rises, reaches it apex over the Earth, and finally sets at the rhythm and pattern that never truly changes except in minute ways. Night changes to day changes to night as the blood takes nutrients of the color red to the body and takes back waste in the color of blue to rid the body of contaminants, etc. This is the natural way, nature's way and the way of the universe.
In humans we have anger-joy, fear-fortitude, frustration-serenity, etc. The process of change that cannot be forced nor should it be. Yet, we continue to push the envelope by pushing the natural order of things to get somewhere fast, to do things quickly and to get more time. The results are self-evident and the only true path is to follow the natural way of things, the yin-yang of things and the way of the universe/nature.
All Bottles are Truly Good
How does yin and yang work?
A complex question I go into with trepidation. I will try to explain it as simplistically as I can with the limited knowledge I have at this moment. Yin-yang is dualistic monism or a theory of dynamic relativity. When we judge something as either yin or yang we are not saying it is pure yin or pure yang but rather one or the other relative to the other.
The theory of nature is that it exists in a constant state of flux or change. It changes constantly in quality, quantity, and/or structure as to its yin-yang elements. It is an endless ebb and flow of movement of nature's processes.
Whether you are breaking something down into its atomistic parts, its particulars or whether you are considering the "whole" of something or its holistic nature you find no neutrality. Think of breathing in and out where one is either yin or yang with aspects of lesser intensity or context being yin with a bit of yang then yang with a bit of yin. When judging an entity as either yin or yang, you never do so "absolutely."
We can observe and detect a dominate yin or yang tendency, i.e. one is yin or yang relative to the other. The yin-yang symbol is an excellent representation of this yin-yang process.
Read the ken-po goku-i kaon of karate and see, hear, and feel the presence of yin-yang within heaven, earth, sun and moon and man or humans.
To gain more insight to the true meaning of how yin-yang fit into our view of nature or the universe read the bibliography.
Bibliography:
Stiskin, Nahum. "The Looking Glass God: Shinto, Yin Yang, and a Cosmology for Today." Weatherhill. New York. 1972.
The theory of nature is that it exists in a constant state of flux or change. It changes constantly in quality, quantity, and/or structure as to its yin-yang elements. It is an endless ebb and flow of movement of nature's processes.
Whether you are breaking something down into its atomistic parts, its particulars or whether you are considering the "whole" of something or its holistic nature you find no neutrality. Think of breathing in and out where one is either yin or yang with aspects of lesser intensity or context being yin with a bit of yang then yang with a bit of yin. When judging an entity as either yin or yang, you never do so "absolutely."
We can observe and detect a dominate yin or yang tendency, i.e. one is yin or yang relative to the other. The yin-yang symbol is an excellent representation of this yin-yang process.
Read the ken-po goku-i kaon of karate and see, hear, and feel the presence of yin-yang within heaven, earth, sun and moon and man or humans.
To gain more insight to the true meaning of how yin-yang fit into our view of nature or the universe read the bibliography.
Bibliography:
Stiskin, Nahum. "The Looking Glass God: Shinto, Yin Yang, and a Cosmology for Today." Weatherhill. New York. 1972.
Four Virtues of a Martial Artist
The four virtues of Confucius are benevolence [仁], righteousness [正義], propriety [妥当性] or etiquette [礼儀], and wisdom [知恵]. Invariably and unrealistically living these four virtues for all humanity is just impossible but to achieve high levels with family and the group/tribe/clan is possible and most desirable.
This is also a matter of "survival" where the hierarchy ends with the clan/tribe/group. As far as an entire society it takes a group oriented set of virtues that allows for harmonious cohesion which is a more difficult endeavor often leading to "war." Again, survival is imperative for the group/clan/tribe therefor the importance of the four virtues is critical.
In today's wold we have gravitated toward a more singular, me, model where the need to adhere to the four virtues is perceived as unnecessary and that in my opinion is a mistake leading to the downfall of a society, clan, tribe or group.
These four virtues are familiar with martial artists, at least those who look at MA as a traditional/classical form of Asian practice, as part of the virtues of the samurai. Where the rubber meets the road is the ability to practice them vs. just knowing of them.
It is a characteristic of all martial systems yet often overlooked for the often self-gratifying aspects especially regarding the more sportive aspects of today's practices. It is the more esoteric aspects glossed over for the more easily practiced physical. I believe this to be the reasoning behind awarding students the ken-po goku-i silk certificates in those early years of western involvement, i.e around the 1950's and 60's. The koan of the martial arts is how I describe the goku-i.
Benevolence [仁]: the characters/ideograms mean "benevolence (esp. as a virtue of Confucianism); consideration; compassion; humanity; charity. It is in the dojo clan that through proper guidance and mentoring one can foster an atmosphere of compassion and consideration for one another, i.e. the Sensei-deshi, Senpai-kohai models. Humanity and charity are the products that foster a camaraderie between practitioners that complete this circle.
Righteousness [正義]: the characters/ideograms mean "justice; right; righteousness; correct meaning along with the first character meaning, "correct; justice; righteous," and the second character meaning, "righteousness; justice; morality; honor; loyalty; meaning."
With out honor you have brutality. With out meaning you have an empty shell. With out loyalty you have chaos. With out morality you have cruelty. With out justice you have criminality. The true dojo, the true classical form of training and practice, and the true traditional meaning of the way cannot reach its greatest heights or enlightenment with out this virtue.
Propriety [妥当性]: the characters/ideograms mean "propriety; verification; validity with the first character meaning, "gentle; peace; depravity," the second character meaning, "hit; right; appropriate; himself," and the third character meaning, "sex; gender; nature," or étiquette [礼儀]: the characters/ideograms mean "manners; courtesy; etiquette," and the first character meaning, "salute; bow; ceremony; thanks; remuneration," and the second character meaning, "ceremony; rule; affair; case; a matter."
It is through courtesy, the manners we extol to others of the clan that foster the virtues. The rhythm and customs of ritual are the means of creating a connection that fosters the virtues of martial arts. The symbolism brings about understanding and teaching of intuitions that transcend the spoken word and fosters a non-verbal communication of respect and honor toward others.
Wisdom [知恵]: the characters/ideograms mean "wisdom; wit; sagacity; sense; intelligence," the first character meaning, "know; wisdom," and the second character meaning, "favor; blessing; grace; kindness."
The dojo leads to the understanding and discriminations between relations. Relations of man or humans is the most volatile and chaotic one often leading to conflicts. The education and understanding from the learning reaches beyond any relational reality gap bridging a path to one another. It is the ability to create a attitude and belief that is founded on showing keen discernment, sound judgement and farsightedness that allows is to reach out to one another and build the group/clan/tribe in to "one wholehearted" cohesive holistic "one."
This is also a matter of "survival" where the hierarchy ends with the clan/tribe/group. As far as an entire society it takes a group oriented set of virtues that allows for harmonious cohesion which is a more difficult endeavor often leading to "war." Again, survival is imperative for the group/clan/tribe therefor the importance of the four virtues is critical.
In today's wold we have gravitated toward a more singular, me, model where the need to adhere to the four virtues is perceived as unnecessary and that in my opinion is a mistake leading to the downfall of a society, clan, tribe or group.
These four virtues are familiar with martial artists, at least those who look at MA as a traditional/classical form of Asian practice, as part of the virtues of the samurai. Where the rubber meets the road is the ability to practice them vs. just knowing of them.
It is a characteristic of all martial systems yet often overlooked for the often self-gratifying aspects especially regarding the more sportive aspects of today's practices. It is the more esoteric aspects glossed over for the more easily practiced physical. I believe this to be the reasoning behind awarding students the ken-po goku-i silk certificates in those early years of western involvement, i.e around the 1950's and 60's. The koan of the martial arts is how I describe the goku-i.
Benevolence [仁]: the characters/ideograms mean "benevolence (esp. as a virtue of Confucianism); consideration; compassion; humanity; charity. It is in the dojo clan that through proper guidance and mentoring one can foster an atmosphere of compassion and consideration for one another, i.e. the Sensei-deshi, Senpai-kohai models. Humanity and charity are the products that foster a camaraderie between practitioners that complete this circle.
Righteousness [正義]: the characters/ideograms mean "justice; right; righteousness; correct meaning along with the first character meaning, "correct; justice; righteous," and the second character meaning, "righteousness; justice; morality; honor; loyalty; meaning."
With out honor you have brutality. With out meaning you have an empty shell. With out loyalty you have chaos. With out morality you have cruelty. With out justice you have criminality. The true dojo, the true classical form of training and practice, and the true traditional meaning of the way cannot reach its greatest heights or enlightenment with out this virtue.
Propriety [妥当性]: the characters/ideograms mean "propriety; verification; validity with the first character meaning, "gentle; peace; depravity," the second character meaning, "hit; right; appropriate; himself," and the third character meaning, "sex; gender; nature," or étiquette [礼儀]: the characters/ideograms mean "manners; courtesy; etiquette," and the first character meaning, "salute; bow; ceremony; thanks; remuneration," and the second character meaning, "ceremony; rule; affair; case; a matter."
It is through courtesy, the manners we extol to others of the clan that foster the virtues. The rhythm and customs of ritual are the means of creating a connection that fosters the virtues of martial arts. The symbolism brings about understanding and teaching of intuitions that transcend the spoken word and fosters a non-verbal communication of respect and honor toward others.
Wisdom [知恵]: the characters/ideograms mean "wisdom; wit; sagacity; sense; intelligence," the first character meaning, "know; wisdom," and the second character meaning, "favor; blessing; grace; kindness."
The dojo leads to the understanding and discriminations between relations. Relations of man or humans is the most volatile and chaotic one often leading to conflicts. The education and understanding from the learning reaches beyond any relational reality gap bridging a path to one another. It is the ability to create a attitude and belief that is founded on showing keen discernment, sound judgement and farsightedness that allows is to reach out to one another and build the group/clan/tribe in to "one wholehearted" cohesive holistic "one."
Spit/Drink:Hard/Soft:Yin/Yang:In/Yo
Shintoism gives us the yin-n-yang or in-n-yo and that is often symbolized by both an open mouth and a closed mouth on the Korean Lion-dogs on each side of the gate, Torii gate, upon entering a Shinto shrine. The mouth is in a closed position when spitting but in an open position when drinking. Spitting is a hard technique, yang, and the act of drinking is a soft technique, yin.
When you connect the significance of In-Yo to karate then to the driving culture of Shintoism it helps understand and explain the natural order of things being body-mind, heart-spirit, etc. that is referenced in the goku-i koan or terse tome of karate-jutsu-do.
It is said by Shintoism concepts that infinity, which, after splitting into yin and yang, give rise to the spiral of materialization. The spiral helix is everywhere in nature and the cosmos. The circulation of the Sun, moon, and Earth in the heavens is a path, a way, that is spiral in nature forming a spiral helix path through the heavens, space. Space, of course, is the void, the Tao as it infers by wu-wei.
The spiral motion forming a helix can be seen in practicing martial systems that utilize the centripetal and centrifugal fundamental principle of marital systems. As a demonstration displays it appears the participants are following a spiral path that is both centripetal and centrifugal or yin-and-yang in nature or natural flow producing and using energy through body-mind participation.
When you connect the significance of In-Yo to karate then to the driving culture of Shintoism it helps understand and explain the natural order of things being body-mind, heart-spirit, etc. that is referenced in the goku-i koan or terse tome of karate-jutsu-do.
It is said by Shintoism concepts that infinity, which, after splitting into yin and yang, give rise to the spiral of materialization. The spiral helix is everywhere in nature and the cosmos. The circulation of the Sun, moon, and Earth in the heavens is a path, a way, that is spiral in nature forming a spiral helix path through the heavens, space. Space, of course, is the void, the Tao as it infers by wu-wei.
The spiral motion forming a helix can be seen in practicing martial systems that utilize the centripetal and centrifugal fundamental principle of marital systems. As a demonstration displays it appears the participants are following a spiral path that is both centripetal and centrifugal or yin-and-yang in nature or natural flow producing and using energy through body-mind participation.
eBook: Ken-po Goku-i Progressing Nicely
Ahhh, the first edit of the book is done. Now it is time for the second run through with additions such as table of contents and bibliography. Then links in the book from the contents table to the actual heading for the chapters and sub-chapters. The second read through is to try and catch grammar, spelling and run on sentences and the like along with making sure what I write/wrote actually makes sense and flows, etc.
I hope to be done in another month or so and then comes my asking for external editorial assistance to see how it comes across to others. Cool process but time-consuming - as it should be.
I hope to be done in another month or so and then comes my asking for external editorial assistance to see how it comes across to others. Cool process but time-consuming - as it should be.
Man -n- Cosmos
I have discovered more information that may shed light on the meaning of the terse Koan called the ken-po goku-i, i.e. the parts that reference human's or "person" references. It seems to me important we discover those meanings as they may stand toward the author's as to culture, perceptions of the time, environment of the times and beliefs of the person.
In human's the "cranium" is considered the equivalent when referring to the "great tortoise shell," which was used for the divination's of the I Ching.
The ears are seen as symbolic to the "chambered nautiluses," which in turn are spiral helix oriented further making connections to the great Tai Chi, i.e. yin-yang, etc.
Finally, the digestive tract of humans is considered the equivalent when referring to the "great serpent," which is used in astrological inferences connected to the I Ching, etc.
Interesting, don't you think?
In human's the "cranium" is considered the equivalent when referring to the "great tortoise shell," which was used for the divination's of the I Ching.
The ears are seen as symbolic to the "chambered nautiluses," which in turn are spiral helix oriented further making connections to the great Tai Chi, i.e. yin-yang, etc.
Finally, the digestive tract of humans is considered the equivalent when referring to the "great serpent," which is used in astrological inferences connected to the I Ching, etc.
Interesting, don't you think?
The Third Jewel: The Mirror
Symbolic of calmness, serenity, and the essence of receptivity. It symbolizes: silence and claims no credit for the image it produces; formless, yet with out it no form would exist; a tool for creation; the universe is a mirror reflection of infinity (universe=finite; infinity=infinite); in Asian cultures man and cosmos are considered reflections of each other.
It should be contemplated and considered as reflective to martial attitude. It is another view into the koan of the ken-po goku-i. The goku-i explains the connectivity of man to the cosmos, i.e. heaven and earth; sun and moon; blood (energy:ki) and circulation (Ki flow). All that governs is here and the rest is the mind-body connectivity.
Self-reflection, Sense(i), and a holistically wholehearted way of living life and practicing. Mirror mirror on the wall, who is master of his own destiny after all? Mirror tells us that the master of the universe is man, self, the individual.
It should be contemplated and considered as reflective to martial attitude. It is another view into the koan of the ken-po goku-i. The goku-i explains the connectivity of man to the cosmos, i.e. heaven and earth; sun and moon; blood (energy:ki) and circulation (Ki flow). All that governs is here and the rest is the mind-body connectivity.
Self-reflection, Sense(i), and a holistically wholehearted way of living life and practicing. Mirror mirror on the wall, who is master of his own destiny after all? Mirror tells us that the master of the universe is man, self, the individual.
Tao Symbolism
The Tao symbol symbolizes nature's law and the structure of the universe: two spirals or two magatama make up the symbol, the universe represented by either side may exist, uniform cosmic asymmetry withing space-time itself, and asymmetric polarity exists.
This thought brings about a belief that the west and east, who are finally after thousands of years, are realizing the benefits to both becoming a more cohesive whole, i.e. the West with its analytical prowess and the East with its intuitive heritage.
Both East and West can achieve greater humanity by allowing for both the analytical and the intuitive. A kind of blending of both the left and right brain hemispheres balancing things out from neither too much analytical or too much intuitive.
Yin is considered in dualistic monism as the mirror image of yang; yang is considered in dualistic monism as the mirror image of yin.
Yin-yang (analytical-intuitive), makes sense to me.
This thought brings about a belief that the west and east, who are finally after thousands of years, are realizing the benefits to both becoming a more cohesive whole, i.e. the West with its analytical prowess and the East with its intuitive heritage.
Both East and West can achieve greater humanity by allowing for both the analytical and the intuitive. A kind of blending of both the left and right brain hemispheres balancing things out from neither too much analytical or too much intuitive.
Yin is considered in dualistic monism as the mirror image of yang; yang is considered in dualistic monism as the mirror image of yin.
Yin-yang (analytical-intuitive), makes sense to me.
Earth: Kun (I Ching)
"Reading the Chinese Classics leaves one with the powerful thought that China's sages recognized practically all if not all of the conditions of mankind - negative, neutral and positive - and said about all that could be said about them. In fact, in the accumulated wisdom of China there seems to be an answer to every question, and precise guidelines for overcoming every problem." - Boye LaFayette DeMente
"Kun [因]: teaches that natural phenomenon should be looked upon not as good or bad luck (adversity) but as nature's way of tempering itself and all things in it, and to take advantage of it to develop man's character and spur themselves onward to greater efforts." - Boye LaFayette DeMente
In the I Ching "Kun" is symbolized by a hexagram for Earth. All six lines are open. The image of the two trigrams are also representative of Earth. Earth is one of the five elements. It is the second entry or symbol in the I Ching: "It is of pure femininity, which is opposite but symbiotic to masculinity. Earth submits to heaven and accommodates the world as Qian (perseverance, heaven) originates the world and Kun nourishes the world. Kun follows Qian in sequence, which symbolizes the inferiority of Kun and the superiority of Qian."
"Kun [因]: teaches that natural phenomenon should be looked upon not as good or bad luck (adversity) but as nature's way of tempering itself and all things in it, and to take advantage of it to develop man's character and spur themselves onward to greater efforts." - Boye LaFayette DeMente
In the I Ching "Kun" is symbolized by a hexagram for Earth. All six lines are open. The image of the two trigrams are also representative of Earth. Earth is one of the five elements. It is the second entry or symbol in the I Ching: "It is of pure femininity, which is opposite but symbiotic to masculinity. Earth submits to heaven and accommodates the world as Qian (perseverance, heaven) originates the world and Kun nourishes the world. Kun follows Qian in sequence, which symbolizes the inferiority of Kun and the superiority of Qian."
The Great Tai Chi - "One" Theory
In my pursuit toward knowledge and understanding I have come to a conclusion, for the time being, that the great tai chi that is the singular, the one unitary energy of all things can be explained as splitting into the yin-yang as follows:
The point of the splitting of the unitary energy (great tai chi) of life (into yin-yang) is as follows: first, they remain continuous and intertwined, the two energies (yin-yang) preserver their endless harmony and are always one in their dialectical interaction, yet distinctly two.
Judgement is the structure of movement. Judgement comes from knowledge and understanding to the dialectic nature of the universe. Understand that the physical/mechanical/inanimate is yang while instinctive/mental-spiritual/animate instincts are yin. To know this and to understand is to achieve the ability to provide judgement in the nature of the universe.
All things began as one and became two while the effort to reach enlightenment of humans is to achieve the ability to bring the two back to the one, a holistic meaning of life for the yin is the yang is the yin is the yang in a separate yet unitary movement which is judgement and creates the structure of life, the universe, man, and heaven and earth.
Why is man's blood red then blue then red again, the unitary function of a dualistic monism action called life. Blood circulates like the heaves of both Sun and Moon. Where the sun is blood red and the moon is a cool blue the blood with it life giving oxygen travels like the sun and moon giving life to the person and then in the extreme changes to yang or blue with the bodies poisonous wastes returns to the heart to exchange the waste into oxygen, the extreme that is yin.
The lungs through our inhalation/exhalation exchanges poisons into life feeding oxygen to the blood that circulates like the sun and moon. The inhalation is like drinking while the exhalation is similar to spitting so it is also hard or soft with changes that reflect the way of the universe.
To understand the complexities of the ken-po goku-i is to understand the universe, the great tai chi and the yin-yang so that life and all its things can be balanced with equilibrium so as to not disrupt the cycle like a heave weight to one side or the other to fall heavily.
For the eyes and ears to differentiate between good and bad to the exclusivity of one or the other is to unbalance the mind causing it to fall is if pulled down to earth by a great weight. To feel the heat or cold to the exclusivity of one or the other is to also cause an unbalancing of those things that require the dualistic relations of yin-yang.
The point of the splitting of the unitary energy (great tai chi) of life (into yin-yang) is as follows: first, they remain continuous and intertwined, the two energies (yin-yang) preserver their endless harmony and are always one in their dialectical interaction, yet distinctly two.
Judgement is the structure of movement. Judgement comes from knowledge and understanding to the dialectic nature of the universe. Understand that the physical/mechanical/inanimate is yang while instinctive/mental-spiritual/animate instincts are yin. To know this and to understand is to achieve the ability to provide judgement in the nature of the universe.
All things began as one and became two while the effort to reach enlightenment of humans is to achieve the ability to bring the two back to the one, a holistic meaning of life for the yin is the yang is the yin is the yang in a separate yet unitary movement which is judgement and creates the structure of life, the universe, man, and heaven and earth.
Why is man's blood red then blue then red again, the unitary function of a dualistic monism action called life. Blood circulates like the heaves of both Sun and Moon. Where the sun is blood red and the moon is a cool blue the blood with it life giving oxygen travels like the sun and moon giving life to the person and then in the extreme changes to yang or blue with the bodies poisonous wastes returns to the heart to exchange the waste into oxygen, the extreme that is yin.
The lungs through our inhalation/exhalation exchanges poisons into life feeding oxygen to the blood that circulates like the sun and moon. The inhalation is like drinking while the exhalation is similar to spitting so it is also hard or soft with changes that reflect the way of the universe.
To understand the complexities of the ken-po goku-i is to understand the universe, the great tai chi and the yin-yang so that life and all its things can be balanced with equilibrium so as to not disrupt the cycle like a heave weight to one side or the other to fall heavily.
For the eyes and ears to differentiate between good and bad to the exclusivity of one or the other is to unbalance the mind causing it to fall is if pulled down to earth by a great weight. To feel the heat or cold to the exclusivity of one or the other is to also cause an unbalancing of those things that require the dualistic relations of yin-yang.
Satori [大悟]
The two characters mean, "enlightenment; great wisdom," while the first character means, "large; big," and the second character means, "enlightenment; perceive; discern; realize; understand." The word and character are used to explain a concept that we seek in our practice of the way of the empty hand, i.e. the way of martial arts. It is the yin aspect that goes hand-in-hand with the mental/mind training and practice where the ken-po goku-i is that koan used to enlighten the individual while they practice the physical aspects of martial systems.
Enlightenment is not just one thing but many where the study of the koan of the goku-i (short for ken-po goku-i) which in of itself is directed toward the law of the fist so that it may set a foundation for the extended study of the mind-body that is indicative of all martial systems of Asian cultures.
This aspect of the Buddhist doctrine along side its companions, i.e. Zenism and Shintoism, creates a whole person or wholehearted person with a heart and soul the promotes a moral ground on which to practice the art of martial systems.
It is a discovery one must make as a person of heart that the body is not a lone machine but a partner with the spiritual or mind of the whole person. It is the effort of the physical-mental that brings a holistic aspect to the system.
Enlightenment is not just one thing but many where the study of the koan of the goku-i (short for ken-po goku-i) which in of itself is directed toward the law of the fist so that it may set a foundation for the extended study of the mind-body that is indicative of all martial systems of Asian cultures.
This aspect of the Buddhist doctrine along side its companions, i.e. Zenism and Shintoism, creates a whole person or wholehearted person with a heart and soul the promotes a moral ground on which to practice the art of martial systems.
It is a discovery one must make as a person of heart that the body is not a lone machine but a partner with the spiritual or mind of the whole person. It is the effort of the physical-mental that brings a holistic aspect to the system.
Haragei (The Art of Hara)
There is a special yin-yang relationship between the lungs and the hara. It is why haragei masters learn to read and act on another's breathing. The breathe contributes and controls the hara. It is important for the haragei practitioner to harmonize their own breathe to the hara. The hara is considered the origins of the blood while the lungs are the oxygenator of the blood.
Hara and Breathe provide life giving oxygen that sets the blood on fire which is very yang. The combination of hara and lungs/breathe are just one of the mutual antagonistic complementary pairs of the body per Chinese medicine, i.e. heart-small intestine; liver-gall bladder; spleen-n-pancreas-to-stomach; kidneys-bladder; lungs-large intestines.
Hara and Breathe provide life giving oxygen that sets the blood on fire which is very yang. The combination of hara and lungs/breathe are just one of the mutual antagonistic complementary pairs of the body per Chinese medicine, i.e. heart-small intestine; liver-gall bladder; spleen-n-pancreas-to-stomach; kidneys-bladder; lungs-large intestines.
Matter-Energy [物-勢]
The two realms of nature according to Shinto belief systems which in turn had great influence on Japanese culture and beliefs which we find in all martial systems of Japan, Okinawa and China.
I look to "matter" as "yang" and the physical training we endeavor to master while "energy" is "yin" and the metaphysical training of the mind, heart and spirit through the study and applying of understanding of the ken-po goku-i.
It is said as to Shinto belief, "Nature is divided into two realms, matter and energy. All things are in reality nothing but movement in its various states. Sensations enter the body-mind, i.e. body as matter on Earth and mind as energy or vibrations and frequencies, etc., through the appropriate organs, i.e. the eyes, ears and skin (tactile) and the third eye of the spirit, and are digested and organized in the brain.
The body is what contains energy and energy is what fuels the body. This energy comes in various forms. A form that is generated from the Earth, i.e. the food and vegetable world, and the energy that comes from the vibrations or frequencies as driven by the state of mind of each individual and as to what that mind is fed as nourishment, i.e. beliefs, cultures, morals, etc.
The nourishment of Earths matter and the nourishment of the ken-po goku-i's energies, vibrations and frequencies all feed the whole of man to connect the mind, heart and hara. It is this unison and cohesion that brings about mastery and enlightenment where one cannot truly exist without the other, i.e. mastery is the matter while enlightenment is the energy driving and supporting the mastery while mastery in and of itself nourishes the enlightened state of the mind.
These are some of the things that should remain foremost in the minds of martial system practitioners where the application of technique is the matter or yang while the application of force is he energy generated by adherence to the fundamental principle of martial systems.
And the story goes on .....
I look to "matter" as "yang" and the physical training we endeavor to master while "energy" is "yin" and the metaphysical training of the mind, heart and spirit through the study and applying of understanding of the ken-po goku-i.
It is said as to Shinto belief, "Nature is divided into two realms, matter and energy. All things are in reality nothing but movement in its various states. Sensations enter the body-mind, i.e. body as matter on Earth and mind as energy or vibrations and frequencies, etc., through the appropriate organs, i.e. the eyes, ears and skin (tactile) and the third eye of the spirit, and are digested and organized in the brain.
The body is what contains energy and energy is what fuels the body. This energy comes in various forms. A form that is generated from the Earth, i.e. the food and vegetable world, and the energy that comes from the vibrations or frequencies as driven by the state of mind of each individual and as to what that mind is fed as nourishment, i.e. beliefs, cultures, morals, etc.
The nourishment of Earths matter and the nourishment of the ken-po goku-i's energies, vibrations and frequencies all feed the whole of man to connect the mind, heart and hara. It is this unison and cohesion that brings about mastery and enlightenment where one cannot truly exist without the other, i.e. mastery is the matter while enlightenment is the energy driving and supporting the mastery while mastery in and of itself nourishes the enlightened state of the mind.
These are some of the things that should remain foremost in the minds of martial system practitioners where the application of technique is the matter or yang while the application of force is he energy generated by adherence to the fundamental principle of martial systems.
And the story goes on .....
New Blog
I tend to spend time posting on terminology as it relates to the kanji/kana so thought it might best serve the martial community to create a blog devoted to defining the terms with an association to the kanji/kana or "ideograms," used from a traditional point of view. At least as close as I can come from my understanding and perception.
I ask for patience and indulgence with a caveat that all comments complementing, correcting or refuting my views are "Welcome." If you do refute or correct my posting please provide a source for the correction.
I have five web sites I use in my research along with several books on the cultural words of the country involved, i.e. Japan and China, not to forget two outstanding dictionaries in book form.
Welcome or "Mensori," to the martial art terminology blog, I look forward to an continuous exchange of information to take us closer to the culture and belief systems that brought us the arts such as Okinawan Karate/Kobudo, Japanese Aikido and the many other systems in practice today.
I ask for patience and indulgence with a caveat that all comments complementing, correcting or refuting my views are "Welcome." If you do refute or correct my posting please provide a source for the correction.
I have five web sites I use in my research along with several books on the cultural words of the country involved, i.e. Japan and China, not to forget two outstanding dictionaries in book form.
Welcome or "Mensori," to the martial art terminology blog, I look forward to an continuous exchange of information to take us closer to the culture and belief systems that brought us the arts such as Okinawan Karate/Kobudo, Japanese Aikido and the many other systems in practice today.
The link is : Martial Art Terminology
The Spiral/Helix Theory of Martial Systems
The spiral is a two-dimensional structure; the helix is its three-dimensional extension into space: the periphery near to and the center far from the eye, center is dense, movement is from periphery to the center, all things begin at the periphery and move toward the center, and it consists of six or seven coils; ea coil = a stage in life.
To explain would take a book, i.e. ergo the "Looking-Glass God" by Nahum Stiskin. In a nutshell the dualistic monism of reality being represented as yin and yang can be symbolized by both a spiral and the helix as denoted in the first paragraph. Apparently this spiral/helix representation is in every phenomena, thing and being so it would go that looking at our martial systems there should be some form of the spiral/helix present if things are as they should be.
I believe that in all martial systems we have duality in a yin and yang form. Fundamentally martial systems are both "hard and soft" which is duality in a monistic fashion, i.e. a system of both hard and soft is "one" system and as an example the Okinawan system of "Goju" demonstrates that at least in its name.
The spiral in this case, martial systems symbolism, would be practice of both the physical and the spiritual where the physical is yang and the spiritual is yin and the goal is to find both extremes and join them holistically into one so the fluctuation remains closer to the center realizing that neutrality is impossible but the ebb and flow from that neutral point is of importance.
The helical aspects comes from the symbolization of the practice of martial systems toward progress. We travel a path toward proficiency and enlightenment which puts us in a forward motion while the practice of the physical and spiritual ebb and flow across the center causes us to spiral around the path creating a spiral and helical effect.
I am reading this book, The Looking-Glass God," for the fourth time and find new facts and such at every read. It is well worth the effort to find a copy to read and study.
To explain would take a book, i.e. ergo the "Looking-Glass God" by Nahum Stiskin. In a nutshell the dualistic monism of reality being represented as yin and yang can be symbolized by both a spiral and the helix as denoted in the first paragraph. Apparently this spiral/helix representation is in every phenomena, thing and being so it would go that looking at our martial systems there should be some form of the spiral/helix present if things are as they should be.
I believe that in all martial systems we have duality in a yin and yang form. Fundamentally martial systems are both "hard and soft" which is duality in a monistic fashion, i.e. a system of both hard and soft is "one" system and as an example the Okinawan system of "Goju" demonstrates that at least in its name.
The spiral in this case, martial systems symbolism, would be practice of both the physical and the spiritual where the physical is yang and the spiritual is yin and the goal is to find both extremes and join them holistically into one so the fluctuation remains closer to the center realizing that neutrality is impossible but the ebb and flow from that neutral point is of importance.
The helical aspects comes from the symbolization of the practice of martial systems toward progress. We travel a path toward proficiency and enlightenment which puts us in a forward motion while the practice of the physical and spiritual ebb and flow across the center causes us to spiral around the path creating a spiral and helical effect.
I am reading this book, The Looking-Glass God," for the fourth time and find new facts and such at every read. It is well worth the effort to find a copy to read and study.
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Dualistic Monism
The principle is a means by which all phenomena, things, and beings within the universe are classified into the two polar categories we call yin and yang. These two simple categories of such complexities remain profound and mysterious and they include within themselves all the individual complementary antagonisms of the polar universe. All things, beings and phenomena are aggregates of the two tendencies - the yin and the yang - combined in various proportions.
In order to train the mind properly one must comprehend the "intertwining relationships" as demonstrated in the philosophy of the yin-n-yang - dualistic monism.
If this is a truism then how can one achieve mastery in any endeavor unless the dualistic monism of the art is not embraced, understood and practiced as a whole in a wholehearted manner? To achieve the physical one must achieve the spiritual and vice-versa. Like the mind leading the body the one cannot exist without the other, dualistic monism. A singularity of the dualistic.
To comprehend the intertwining relationship one must acknowledge the governance of the universe being the two polar tendencies that permeates all - the yin and yang.
Man's imbalance is often the result of some imbalance in the two governing concepts of weight but not just the weight but rather the weight and its relationship to the pull of the Earth, gravity. For the weight to remain in balance there must be a counter weight otherwise the weight overcomes the balance at the fulcrum and topples the thing, phenomena or being. If a person's unbalance is due to a lack of spiritual in direct proportions to the physical then it is the same as a huge weight and topples the practitioner from following the rule of the universe, dualistic monism.
In order to train the mind properly one must comprehend the "intertwining relationships" as demonstrated in the philosophy of the yin-n-yang - dualistic monism.
If this is a truism then how can one achieve mastery in any endeavor unless the dualistic monism of the art is not embraced, understood and practiced as a whole in a wholehearted manner? To achieve the physical one must achieve the spiritual and vice-versa. Like the mind leading the body the one cannot exist without the other, dualistic monism. A singularity of the dualistic.
To comprehend the intertwining relationship one must acknowledge the governance of the universe being the two polar tendencies that permeates all - the yin and yang.
Man's imbalance is often the result of some imbalance in the two governing concepts of weight but not just the weight but rather the weight and its relationship to the pull of the Earth, gravity. For the weight to remain in balance there must be a counter weight otherwise the weight overcomes the balance at the fulcrum and topples the thing, phenomena or being. If a person's unbalance is due to a lack of spiritual in direct proportions to the physical then it is the same as a huge weight and topples the practitioner from following the rule of the universe, dualistic monism.
The Looking-Glass God: Shinto, Yin-Yang, and a Cosmology for Today
Chapter One:
"Beings are in a dynamic state of change and life is process. In daily life we find no constant. Movement is a continuum from one extreme (pole) to its opposite. Process occurs as movement between these poles of the universe. The poles are complementary; one can't live without the other. The universe is constituted of an endless to-and-fro movement of life from any pole to its complementary opposite." Nahum Stiskin
Bibliography:
Stiskin, Nahum. "The Looking Glass God: Shinto, Yin Yang, and a Cosmology for Today." Weatherhill. New York. 1972.
Martial Essence
First one must understand that the essence of martial systems is a physio-psychological sensitivity to the structure and direction of movement within nature, i.e. constituting nature. If we fail to recognize this true essence then it will become a physical means of dominance toward man. This is in direct contradiction to the true meaning of the way.
One must strengthen and refine the physical center (hara: haragei) of the individual. Only when the self is balance and in harmony can it achieve the same in society. Once the self is fully centered and the centering is centered in the physical body, the hara, only then can one achieve a harmonious unification, i.e. create a holistic whole, wholeheartedly, of the entire self.
This is accomplished through diet, physical activity (karate-jutsu-do to name one means), mental activity, establishment of order (in its most basic state achieved through kata or shikata of life), by serving others (the senpai/kohai and dojo community achieves this so the individual can express and achieve this in the greater society), and self-reflection (to look into the mirror of self and truly see both sides of self).
When we add the yin, i.e. mental activities, etc., to the yang, i.e. kihon, kata and kumite of karate-do, we achieve a whole that begins to train the intuitive aspects of the mind so that it may lead the body toward a holistic practice in both physical and spiritual domains.
One must strengthen and refine the physical center (hara: haragei) of the individual. Only when the self is balance and in harmony can it achieve the same in society. Once the self is fully centered and the centering is centered in the physical body, the hara, only then can one achieve a harmonious unification, i.e. create a holistic whole, wholeheartedly, of the entire self.
This is accomplished through diet, physical activity (karate-jutsu-do to name one means), mental activity, establishment of order (in its most basic state achieved through kata or shikata of life), by serving others (the senpai/kohai and dojo community achieves this so the individual can express and achieve this in the greater society), and self-reflection (to look into the mirror of self and truly see both sides of self).
When we add the yin, i.e. mental activities, etc., to the yang, i.e. kihon, kata and kumite of karate-do, we achieve a whole that begins to train the intuitive aspects of the mind so that it may lead the body toward a holistic practice in both physical and spiritual domains.
Literalism vs. Symbolism
It seems to be our nature in the West, to see things in a literal sense. In the East and many other cultures symbolism is that which denotes a good deal of things in one snapshot.
When we see things or read things or experience things we tend to see that which is the surface, that which is without metaphor or allegory and usually without any symbolic meaning - it is literally raining outside. It is that which is absolute, the exact words of the original, copied exactly, etc. It expresses the essential or genuine character of something.
Symbolism is that which represents something else, an idea or a quality. It has something intrinsic to some natural object, fact or event. It is poetic in nature in providing an image that directly or in most cases, indirectly, provides an indirect suggestion to express some idea, emotion or state of mind. It is that system which presents symbols or symbolic representations. It opens the mind to more that merely the literalism of some exact idea, quality or event, etc.
In what I see from my recent studies of the Asian cultures that provided us the practice and study of the art of the empty hand or any martial system was its conveying of said studies through symbolism, i.e. both images and characters which are in and of themselves symbolic in expressing and communicating.
This type of communications has more depth and results in a person achieving a fluid mind whereby all things are not set in stone but rather a fluid nature changing at every moment. Literalism is a rigid unforgiving method often used in initial training and teachings. It is not understood that it is meant to achieve a more holistic approach to the whole that is the way or Tao.
Literalism is that which opens the gate to symbolic communications required for a more holistic way vs. the dogmatic adherence to a literal way of life. Another lesson to the symbolic meaning in Yin-Yang. It is not just a black and white design but holds a hidden meaning far and beyond the literal view taking us to the other side of that mirror showing us the dualistic monism of life.
Ain't life grand?
As it remains to be seen by many practitioners of martial systems the ken-po goku-i is not a literal way of understanding things but rather a symbolic way of teachings us the flip side of the physical aspects to martial systems thus making the system truly "whole" or "holistic" in its more progressive practices.
If we take this to be true then what we define as to balance and unbalance must be more than the literal toward the bodies balance or unbalance, the eyes seeing vs. seeing from the mind's eye and other such things.
Take the literal out of your study toward enlightenment through the goku-i and reach a more holistic or wholehearted understanding by putting the symbolic back into the study of a full and completer martial system.
When we see things or read things or experience things we tend to see that which is the surface, that which is without metaphor or allegory and usually without any symbolic meaning - it is literally raining outside. It is that which is absolute, the exact words of the original, copied exactly, etc. It expresses the essential or genuine character of something.
Symbolism is that which represents something else, an idea or a quality. It has something intrinsic to some natural object, fact or event. It is poetic in nature in providing an image that directly or in most cases, indirectly, provides an indirect suggestion to express some idea, emotion or state of mind. It is that system which presents symbols or symbolic representations. It opens the mind to more that merely the literalism of some exact idea, quality or event, etc.
In what I see from my recent studies of the Asian cultures that provided us the practice and study of the art of the empty hand or any martial system was its conveying of said studies through symbolism, i.e. both images and characters which are in and of themselves symbolic in expressing and communicating.
This type of communications has more depth and results in a person achieving a fluid mind whereby all things are not set in stone but rather a fluid nature changing at every moment. Literalism is a rigid unforgiving method often used in initial training and teachings. It is not understood that it is meant to achieve a more holistic approach to the whole that is the way or Tao.
Literalism is that which opens the gate to symbolic communications required for a more holistic way vs. the dogmatic adherence to a literal way of life. Another lesson to the symbolic meaning in Yin-Yang. It is not just a black and white design but holds a hidden meaning far and beyond the literal view taking us to the other side of that mirror showing us the dualistic monism of life.
Ain't life grand?
As it remains to be seen by many practitioners of martial systems the ken-po goku-i is not a literal way of understanding things but rather a symbolic way of teachings us the flip side of the physical aspects to martial systems thus making the system truly "whole" or "holistic" in its more progressive practices.
If we take this to be true then what we define as to balance and unbalance must be more than the literal toward the bodies balance or unbalance, the eyes seeing vs. seeing from the mind's eye and other such things.
Take the literal out of your study toward enlightenment through the goku-i and reach a more holistic or wholehearted understanding by putting the symbolic back into the study of a full and completer martial system.
Something to Ponder
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The symbol of the great tai chi represents a universally uniform cosmic asymmetry within space-time itself. It consists of two opposing magatama (jewel of japan, three treasures). It symbolizes a conical helical form that in both sides is clockwise in direction and implies the inability of the two opposite-hands structure to exist simultaneously. It is a symmetric symbol with asymmetric properties in the symbolism.
The Last Lesson
I would have to question the title for I have come to the conclusion that the goku-i (will use this terse reference to mean "ken-po goku-i.") is NOT the last lesson but rather a lesson we should embrace from the very beginning of the practice of ANY martial system. It has come to my belief that to not balance out the physical with the spiritual (not a religious reference here) whereby the spiritual encompasses a deeper understanding of the Okinawan people with their customs, beliefs and history. Not the surface stuff you hear about all the time but a deeper level that reaches back in its history to the influences before Okinawan Ti become Toudi and then Naha-Tomari-Shuri Ti and finally today's Karate.
In general I found the content more an expression of the author rather than the goku-i. This is fine in general but I felt it did not actually speak toward the goku-i at the level's Tatsuo-san meant for us to reach. I say this as my personal belief and findings after my thirty plus years in practice and my ten plus years researching and delving as deep as I can into the full spectrum of the goku-i which does speak to many connections between Okinawa, China, Japan and other Asian nations such as Korea, etc. Many commonalities but also many unique perspectives of the same customs, beliefs and history.
If you are a student of the author I would encourage you to purchase the book if for no other reason then to see an inside view of the author, teacher and practitioner of Isshinryu but understand that the reference to the goku-i seems flawed, off-set and not quite the meaning meant by Tatsuo-san - again, my personal opinion and perspective only.
When I read that this was promoted as the "first book of its kind on Isshinryu" I had to disagree. Once you read the content and remove the title of the book as for the goku-i it is actually another rendition of may other books not only on Isshinryu but on other systems/styles, etc. of karate. In that it is not from my view indicative of goku-i and the underlying meaning it can contain.
Then again at the level of which I perceive the efforts that may have gone into or not gone into researching the true meaning of the goku-i this book for this author may truly be his/her views on their perspective and belief as to the goku-i therefore I would applaud that effort for it as an effort to understand this often difficult koan called the goku-i at least on a rudimentary and beginner level. I would say it might be a start and remaining open to the possibilities that it is not the end of the story is crucial to all new readers to this and to the goku-i.
In this light if this book provides all the readers inspiration to seek out more as to the goku-i then it does meet that which Tatsuo-san wanted most from us, the desire to seek out the knowledge that encompasses that of the customs, beliefs and history of the Okinawan people and those Okinawan masters such as Tatsuo Shimabuku Sensei, creator of Isshinryu Karate-jutsu-do.
In general I do not recommend this book for anything other than a small part of your effort to find out the wholehearted truth that is Tatsuo-san's desire to seek out more than the mere physical and reach for the stars. Add it if you will to your library but don't assume it is more than what it is - a good start "toward" the true lessons of Tatsuo-san.
p.s. note closely the "Isshinryu-no-Megami" symbol on the cover. I suspect either the author or the publisher reversed the plate as it is backward. Normally the dragon and stars are on the right and the open hand is up on the left side as you look at the picture. :-)
Body-Mind Holistic Approach
"Structure of mental movement should be one with the structure of physical movement to develop the body's instinctive understanding of life." - Nahum Stiskin.
The body follows the mind and the mind leads the body whereby the body trains the mind to see, hear and feel the body creating a unified mind-body for a wholehearted understanding of all things.
The quote came from the writings of Nahum Stiskin in the book "The Looking-Glass God: Shinto, Yin-Yang, and a Cosmology for Today." It provided me the idea that reinforces my belief that our body-mind training holds a high place in the practice of martial survival systems like karate-jutsu-do. It also alludes to the connection the practice of mind-body training includes the more philosophical side as presented with the "ken-po goku-i." This along with other findings in my research tend to bear this out as true and the only solid way to move through life.
We tend to take to many shortcuts because we seem to have this overwhelming urge, an obsession really, to get to the end and the heck with all those requirements in the middle. The most direct route is not always the best. A direct route might involve obstacles along it that would disrupt and damage the journey delaying the true goal at the end while taking another more fluid route might take a bit longer but the end result is reaching a true, solid and long-lasting goal with more benefits to you, your life, your practice, your family and your friends and associates in your group, tribe or society.
This is something to think about, yes?
The body follows the mind and the mind leads the body whereby the body trains the mind to see, hear and feel the body creating a unified mind-body for a wholehearted understanding of all things.
The quote came from the writings of Nahum Stiskin in the book "The Looking-Glass God: Shinto, Yin-Yang, and a Cosmology for Today." It provided me the idea that reinforces my belief that our body-mind training holds a high place in the practice of martial survival systems like karate-jutsu-do. It also alludes to the connection the practice of mind-body training includes the more philosophical side as presented with the "ken-po goku-i." This along with other findings in my research tend to bear this out as true and the only solid way to move through life.
We tend to take to many shortcuts because we seem to have this overwhelming urge, an obsession really, to get to the end and the heck with all those requirements in the middle. The most direct route is not always the best. A direct route might involve obstacles along it that would disrupt and damage the journey delaying the true goal at the end while taking another more fluid route might take a bit longer but the end result is reaching a true, solid and long-lasting goal with more benefits to you, your life, your practice, your family and your friends and associates in your group, tribe or society.
This is something to think about, yes?
Heaven and Earth, Person's Heart
Reference to the person's heart is to connect the physical and spiritual as symbolized by Earth and Heaven. Heaven being more esoteric in nature does symbolize the spiritual which is that something that is not physical, not seen and not touched. Earth represents all those things and are solid, touchable and seen by man.
The person's heart is that something symbolized as the center of the human therefore is a good representation of man or human kind so to be the same as Heaven and Earth may mean that man must make the attempts to achieve a harmonious blending of both mind, spiritually speaking, and body, physically speaking.
The person's heart is that something symbolized as the center of the human therefore is a good representation of man or human kind so to be the same as Heaven and Earth may mean that man must make the attempts to achieve a harmonious blending of both mind, spiritually speaking, and body, physically speaking.
The Winter Years (Autumn and Winter Ages)
I am going to provide what I hope and perceive that forth season of live consists of from my more narrow perceptions.
Winter: 60 years and more: I say "more" because this is the stage of life where one should experience more in their lives. They have lived and if lucky lived well so this is that time where one should enjoy and most importantly "provide to others" from their experience and proficiency in living said life. This is the stage where hara is developed and thus through this stage achieves a tempering that may result in mastering hara or haragei. We still hold ourselves accountable for self and others but it is more a influential stage whereby those in the Autumn years receive from those in the Winter years that which will allow them to develop their hara.
This stage not only says we stood tall on our principles but that we are able to achieve more present moment presence and that we can communicate the words and actions that inspire in others a desire to follow the way. We have shown by deed, actions and word our goal of taking full and complete responsibility for what we have accomplished to reach this stage or season of life.
This stage stands alone and above the three stages of the development of meta-physical hara. We comprehend the significance of hara and have and do demonstrate it through haragei. Our endeavors to blend our body and soul is self-evident and we now understand what it means to achieve spiritual and physical oneness. One in his or her Winter Years has the self-satisfaction knowing they have achieved a level of proficiency in hara/haragei. We now know that mastery is nothing more than oneness where neither positive or negative is required for practice of developed hara.
The winter person breathes naturally and normally as if it were intrinsically a DNA offspring. We don't just know but now feel the wholehearted truth of breathing which is haragei and that meditative breathing leads to greater haragei and haragei leads to enlightenment in life.
We winter folks who have faithfully followed the path realize intuitively and instinctively that there is no atomistic but only holistic life and feel it deeper and healthier in our very core. We have combined our physical and spiritual nutritional intake as if it were once again "the one, the tao or the great tai chi."
We winter aged individuals have achieved harmony in the gradual practice of life without deviation and no expectation. This stage is that level in nature that is what the Universe intended as to the way, path or "michi." Our discovery of the only way to mastery is demonstrated in our activity within the stage of nature called Winter Years.
Bibliography (Earth):
Stiskin, Nahum. "The Looking Glass God: Shinto, Yin Yang, and a Cosmology for Today." Weatherhill. New York. 1972.
Person's Heart -n- Heaven and Earth
Heaven and Earth are symbolic of the ultimate polarity of the created world. "A person's heart is the same as heaven and earth. whereby one might derive a meaning that man or all humankind must achieve balance within that mirrors that of the balance indicated by the symbolism of heaven and earth as Yang-Yin of the Universe or at least our universe which could mean the yang-yin of our own internal universe."
This then questions the how one does this and we can extrapolate that through the physical one achieves a blending of both body and mind, i.e. earth for the body and heaven for the mind (the mind is often also perceived through the heart as well).
This in the goku-i might mean that only through a strong balance practice of a martial way such as Isshinryu can one achieve a balance that best exemplifies what it means to me a martial artists over a bute using waza to dominate. The practitioner of balance uses his expertise to benefit and not dominate his fellow human beings.
This then questions the how one does this and we can extrapolate that through the physical one achieves a blending of both body and mind, i.e. earth for the body and heaven for the mind (the mind is often also perceived through the heart as well).
This in the goku-i might mean that only through a strong balance practice of a martial way such as Isshinryu can one achieve a balance that best exemplifies what it means to me a martial artists over a bute using waza to dominate. The practitioner of balance uses his expertise to benefit and not dominate his fellow human beings.
Balance is Not Achievable
Often I posted that the true ultimate meaning of it all is to find "balance." I have since come to the conclusion that balance is not ultimately possible but one can achieve a level of balance within a certain spectrum of the yin-yang that promotes peace, tranquility and ultimately enlightenment with all that comes with that level of achievement in life.
An entity is always dominated by an either yin or a yang phenomena, being or thing. It is a matter of nature, the universe, the rules of the way. That tendency is what makes things go round so to speak. This speaks of continuous change, changes within are changes in the quality, quantity, or structure of its constituent yin and yang elements. Thus it is virtually impossible to be both yin and yang at the same time ergo the constant tendency to fluctuate from one end of that spectrum and the other with a seed of the other remaining within.
So it comes to my mind that what we should seek is a balance of the fluctuating of our yin and yang to a zone that allows natural and nature to continue its tendency to oscillate between being yin and being yang. To achieve minimal movement from one to the other seems the ultimate meaning of all it is to follow the path. Let my graphic demonstrate that zone.
If we can truly remain in this zone, area, then we can achieve better health and well being. We create a way to achieve many things, this is our goal, the way, our ultimate meaning of life.
An entity is always dominated by an either yin or a yang phenomena, being or thing. It is a matter of nature, the universe, the rules of the way. That tendency is what makes things go round so to speak. This speaks of continuous change, changes within are changes in the quality, quantity, or structure of its constituent yin and yang elements. Thus it is virtually impossible to be both yin and yang at the same time ergo the constant tendency to fluctuate from one end of that spectrum and the other with a seed of the other remaining within.
So it comes to my mind that what we should seek is a balance of the fluctuating of our yin and yang to a zone that allows natural and nature to continue its tendency to oscillate between being yin and being yang. To achieve minimal movement from one to the other seems the ultimate meaning of all it is to follow the path. Let my graphic demonstrate that zone.
The Looking Glass God - Shinto, Yin-Yang, Cosmology
Bibliography (Heaven):
Stiskin, Nahum. "The Looking Glass God: Shinto, Yin Yang, and a Cosmology for Today." Weatherhill. New York. 1972.
Normally a bibliography is presented to the reader at the end of the publication but today I place it front and foremost to achieve a place of importance for this posting. If the question, "Why?," is then presented one can achieve the level of the answer as paramount toward "action" whereby action is "to purchase a copy of this book."
When I read what I perceive as an important publication I have both highlighter and pen in hand. I mark and hilite words, sentences and those parts that tend to speak to my cultural beliefs with specificity toward particular subjects, i.e. martial arts, etc. I did not do so in the case of this particular publication, book. I sensed in the first couple of pages a "need" to read it frequently therefore to hilite or mark the pages would distract my repeated readings and therefore my repeated attempts at full understanding of the depth and breadth of this terse tome on the aspects of Shinto.
Bibliography (Humans):
Stiskin, Nahum. "The Looking Glass God: Shinto, Yin Yang, and a Cosmology for Today." Weatherhill. New York. 1972.
Since I began with an idea I would expand my understanding of the concepts for yin-yang and Shinto I soon realized that it is much more. I find it applies to life first and all others as secondary or with a connectedness to "life." I believe the reader with an open-mind and proper attitude will gain a plathora of knowledge and understanding whereby they will become aware of the mirrors that encompass the way we live life, the way we practice and the way we train - and all that encompasses, includes and blends.
Therefore, after only "one reading" I can truly say that this publication has far exceeded my needs, desires and thirst for more in my way of living, way of learning and way of teaching. I look forward to returning to the very first page, after this post, and beginning once again. I see the need to come full circle many times, like the many lives of humans, to gain more momentum toward enlightenment.
Bibliography (Earth):
Stiskin, Nahum. "The Looking Glass God: Shinto, Yin Yang, and a Cosmology for Today." Weatherhill. New York. 1972.
Stiskin, Nahum. "The Looking Glass God: Shinto, Yin Yang, and a Cosmology for Today." Weatherhill. New York. 1972.
Normally a bibliography is presented to the reader at the end of the publication but today I place it front and foremost to achieve a place of importance for this posting. If the question, "Why?," is then presented one can achieve the level of the answer as paramount toward "action" whereby action is "to purchase a copy of this book."
When I read what I perceive as an important publication I have both highlighter and pen in hand. I mark and hilite words, sentences and those parts that tend to speak to my cultural beliefs with specificity toward particular subjects, i.e. martial arts, etc. I did not do so in the case of this particular publication, book. I sensed in the first couple of pages a "need" to read it frequently therefore to hilite or mark the pages would distract my repeated readings and therefore my repeated attempts at full understanding of the depth and breadth of this terse tome on the aspects of Shinto.
Bibliography (Humans):
Stiskin, Nahum. "The Looking Glass God: Shinto, Yin Yang, and a Cosmology for Today." Weatherhill. New York. 1972.
Since I began with an idea I would expand my understanding of the concepts for yin-yang and Shinto I soon realized that it is much more. I find it applies to life first and all others as secondary or with a connectedness to "life." I believe the reader with an open-mind and proper attitude will gain a plathora of knowledge and understanding whereby they will become aware of the mirrors that encompass the way we live life, the way we practice and the way we train - and all that encompasses, includes and blends.
Therefore, after only "one reading" I can truly say that this publication has far exceeded my needs, desires and thirst for more in my way of living, way of learning and way of teaching. I look forward to returning to the very first page, after this post, and beginning once again. I see the need to come full circle many times, like the many lives of humans, to gain more momentum toward enlightenment.
Bibliography (Earth):
Stiskin, Nahum. "The Looking Glass God: Shinto, Yin Yang, and a Cosmology for Today." Weatherhill. New York. 1972.
The Human Soul - Mitsu Tomoe
In my continuing search for understanding to apply it toward correct attitude in my practice and teaching I have discovered that the "tomoe" you see here has additional symbolism as to the three "tadpole" like shapes that make up the center section.
In Japan their shintoist beliefs promote the concept and symbols of the "Three Jewels" being the "sword," the "jewel," and the "mirror." The sword can be symbolic of human's as to the bodies sword represented by the spinal column with the hilt at the base of the skull and the point at the opposite end.
As to the tomoe we are to understand that the jewel is shaped in the same form, a spiralic structure. It is the fundamental structure of creation and a representation of it in humans is a picture of the human fetus at its earliest stage of human being. This particular graphic in Japanese culture is representative intertwined magatama or is better explained and known to represent/symbolize "three-soul" also referred to as the "mitsu-domoe." In the book below it goes into details as to this symbolization of the tomoe and three-soul concept (or the human-soul).
The last is the "mirror" which is the most sacred and referred to as the "looking-glass God." The qualities and properties of the mirror both actual and metaphysical are to great to get into for this post but I would say it to be most enlightening and well worth the effort to get and read this fine book.
Why? Because the more I dig the more I find our martial arts are touched by the "shintoistic" influences the permeate the Japanese culture which would also touch Okinawa and are all derived from the touch of the Chinese culture, beliefs and experiences.
In Japan their shintoist beliefs promote the concept and symbols of the "Three Jewels" being the "sword," the "jewel," and the "mirror." The sword can be symbolic of human's as to the bodies sword represented by the spinal column with the hilt at the base of the skull and the point at the opposite end.
As to the tomoe we are to understand that the jewel is shaped in the same form, a spiralic structure. It is the fundamental structure of creation and a representation of it in humans is a picture of the human fetus at its earliest stage of human being. This particular graphic in Japanese culture is representative intertwined magatama or is better explained and known to represent/symbolize "three-soul" also referred to as the "mitsu-domoe." In the book below it goes into details as to this symbolization of the tomoe and three-soul concept (or the human-soul).
The last is the "mirror" which is the most sacred and referred to as the "looking-glass God." The qualities and properties of the mirror both actual and metaphysical are to great to get into for this post but I would say it to be most enlightening and well worth the effort to get and read this fine book.
Why? Because the more I dig the more I find our martial arts are touched by the "shintoistic" influences the permeate the Japanese culture which would also touch Okinawa and are all derived from the touch of the Chinese culture, beliefs and experiences.
Jin: Social Relationships of Man
仁 = kernel, benevolence, virtue, MAN, humanity and charity [also by another source: perfect virtue, affection, charity, charity and love]
This character signifies a dynamic, intuitive implementation of a law of nature for the purpose of creating and maintaining "wa: social peace and harmony."
Bibliography:
Stiskin, Nahum. "The Looking Glass God: Shinto, Yin Yang, and a Cosmology for Today." Weatherhill. New York. 1972.
This character signifies a dynamic, intuitive implementation of a law of nature for the purpose of creating and maintaining "wa: social peace and harmony."
Bibliography:
Stiskin, Nahum. "The Looking Glass God: Shinto, Yin Yang, and a Cosmology for Today." Weatherhill. New York. 1972.
Autumn and Winter Ages
A human life consists of four seasons, spring, summer, autumn, and winter. Each has its own characteristic features that are neither positive or negative. The stages of human development. Spring: Birth - 20; Summer: 20 - 40 years; Autumn: 40 - 60 years; Winter: 60 and over.
Spring: Birth - 20: This is the most emotional stage of life for it is most difficult for children to achieve any control over the emotions encountered as they age. They fall prey to compulsive responses due to feelings and emotions all triggering a variety of chemical and psychological responses that they must either learn from or suffer from as they experience each. At this stage they lack "hara."
Summer: 20 - 40 years: When we reach the summer of life we start to put all the experiences of the spring stage together into a more cohesive situation and our overall "ethics, morals, culture and beliefs" gain momentum. We learn more emotional control which is our first step into a master of haragei. We begin to learn about patience and discipline, our self-discipline.
Autumn: 40 - 60 years: Our adult life. Parenthood and hara developed stage. This is the stage where we hold ourselves accountable for self and offspring. We must be accountable for what our "hara" leads us toward. We finally understand that changing the mind is possible; but hara must be preserved, private and firm. For humans, males in particular, hara is his bond. This stage requires us to stand on our principles whereby we must remain more present, allow interval/space to communicate with words and most importantly actions and we take more responsibility for our actions, deeds, words and haragei.
The meta-physical hara develops during these three stages. We don't fully comprehend the significance of hara and haragei until this stage of life. We learn that the spiritual and physical are not separate but rather a closely linked singular form of haragei within the realm of hara. Hare being the seat of body and soul.
Physical development of hara support and promotes greater development of the spiritual aspect of hara and vice-versa. At this third stage, autumn season of human life, is where one either achieves a level of proficiency in hara/haragei leading to a Winter stage of human life that can achieve "mastery" or not, neither positive or negative is the trait of this development.
It is or should be known by this time that breathing is haragei and Zazen meditative practice is breathing leading to greater haragei. Correct breathing leads to correct mindfulness, i.e. right thinking, and that leads the body, hara, to lead the metaphysical of hara and that promotes mastery of haragei.
This is rudimentary thinking to atomistically achieve an understanding of hara and haragei that is human life as explained by the metaphor of the four seasons. To achieve understanding of haragei one must take the atomistic and develop a holistic through this understanding that one is the other, the physical and spiritual, and that with out balance in both the one is not attainable.
The importance of allowing the gradual practice of life to achieve the levels or stages in nature's intended way, path or "michi," is the only way to achieve mastery of haragei. This lesson teaches the practitioner of karate-jutsu-do that circumventing the natural way of practice and training may achieve temporary satisfaction but to achieve satori, enlightenment, and proper learning, understanding and proficiency it takes time - and practice - not skipping the critical necessities to reach a Winter stage of life with peace, tranquility and enlightenment.
p.s. following this cultural belief I am in my late "autumn" of life :-) and I am on the cusp of entering "winter."
Spring: Birth - 20: This is the most emotional stage of life for it is most difficult for children to achieve any control over the emotions encountered as they age. They fall prey to compulsive responses due to feelings and emotions all triggering a variety of chemical and psychological responses that they must either learn from or suffer from as they experience each. At this stage they lack "hara."
Summer: 20 - 40 years: When we reach the summer of life we start to put all the experiences of the spring stage together into a more cohesive situation and our overall "ethics, morals, culture and beliefs" gain momentum. We learn more emotional control which is our first step into a master of haragei. We begin to learn about patience and discipline, our self-discipline.
Autumn: 40 - 60 years: Our adult life. Parenthood and hara developed stage. This is the stage where we hold ourselves accountable for self and offspring. We must be accountable for what our "hara" leads us toward. We finally understand that changing the mind is possible; but hara must be preserved, private and firm. For humans, males in particular, hara is his bond. This stage requires us to stand on our principles whereby we must remain more present, allow interval/space to communicate with words and most importantly actions and we take more responsibility for our actions, deeds, words and haragei.
The meta-physical hara develops during these three stages. We don't fully comprehend the significance of hara and haragei until this stage of life. We learn that the spiritual and physical are not separate but rather a closely linked singular form of haragei within the realm of hara. Hare being the seat of body and soul.
Physical development of hara support and promotes greater development of the spiritual aspect of hara and vice-versa. At this third stage, autumn season of human life, is where one either achieves a level of proficiency in hara/haragei leading to a Winter stage of human life that can achieve "mastery" or not, neither positive or negative is the trait of this development.
It is or should be known by this time that breathing is haragei and Zazen meditative practice is breathing leading to greater haragei. Correct breathing leads to correct mindfulness, i.e. right thinking, and that leads the body, hara, to lead the metaphysical of hara and that promotes mastery of haragei.
This is rudimentary thinking to atomistically achieve an understanding of hara and haragei that is human life as explained by the metaphor of the four seasons. To achieve understanding of haragei one must take the atomistic and develop a holistic through this understanding that one is the other, the physical and spiritual, and that with out balance in both the one is not attainable.
The importance of allowing the gradual practice of life to achieve the levels or stages in nature's intended way, path or "michi," is the only way to achieve mastery of haragei. This lesson teaches the practitioner of karate-jutsu-do that circumventing the natural way of practice and training may achieve temporary satisfaction but to achieve satori, enlightenment, and proper learning, understanding and proficiency it takes time - and practice - not skipping the critical necessities to reach a Winter stage of life with peace, tranquility and enlightenment.
p.s. following this cultural belief I am in my late "autumn" of life :-) and I am on the cusp of entering "winter."
Chinese Superstitions
I found these in the book by Mr. DeMente and thought it very interesting:
Most even numbers are looked upon as lucky. The number "8" and any combination of "8's" is the most lucky as the word in Chinese for eight means "fortune." The number "4" is not lucky at all because the word used for that number means "death."
The two odd numbers, "5" and "9" are also favored numbers to the Chinese. Five represents:
Five elements, i.e. metal, wood, water, fire, and earth.
Five tastes, i.e. sweet, salty, bitter, sour, and pungent.
Five basic colors, i.e. red, green, yellow, black, and white.
The ideal family, i.e. three boys and two girls.
You see "9" in the magic square that most of us will recognize in the game "Sudoku."
Bibliography:
DeMente, Boye LaFayette. "The Chinese Mind: Understanding Traditional Chinese Beliefs and Their Influence on Contemporary Culture." Tuttle Publishing. Rutland, Vermont. 2009.
p.s. also the five groups of basic techniques of kung fu based on the movements of: cranes, dragons, leaopards, snakes, and tigers.
Most even numbers are looked upon as lucky. The number "8" and any combination of "8's" is the most lucky as the word in Chinese for eight means "fortune." The number "4" is not lucky at all because the word used for that number means "death."
The two odd numbers, "5" and "9" are also favored numbers to the Chinese. Five represents:
Five elements, i.e. metal, wood, water, fire, and earth.
Five tastes, i.e. sweet, salty, bitter, sour, and pungent.
Five basic colors, i.e. red, green, yellow, black, and white.
The ideal family, i.e. three boys and two girls.
You see "9" in the magic square that most of us will recognize in the game "Sudoku."
Bibliography:
DeMente, Boye LaFayette. "The Chinese Mind: Understanding Traditional Chinese Beliefs and Their Influence on Contemporary Culture." Tuttle Publishing. Rutland, Vermont. 2009.
p.s. also the five groups of basic techniques of kung fu based on the movements of: cranes, dragons, leaopards, snakes, and tigers.
Learn the Culture
Often spoken when Isshinryu practitioners refer to some of the thoughts and quotes attributed to Shimabuku Tatsuo-san. Shimabuku Sensei, Senior and not his son, often mentioned the importance in learning the culture and beliefs of Okinawa. In that light Westerners immediately and mistakenly thought that the arts and crafts along with holiday celebrations, etc. were and are learning the culture of Okinawa and Okinawans.
In reality the arts and crafts "reflect" culture but do not create it and do not transmit it. It is said that you can view, collect and study the arts and crafts, etc. of a culture, i.e. similar to participating in those celebrations as well as practice the art of karate, etc., all your life and you will NOT become FULLY conversant with the cultures that crated them. It just ain't possible.
You can get a fundamental understanding of said culture but in order to actually know the culture you have to have been born to it and lived it as a part of your life. Even then, depending on the peoples whose culture you seek, it may only get you part way there for to be a part of that culture you must be that people, not just a visitor or guest.
It is still a good idea to try and learn as much as you can to be able to at least fundamentally understand a culture if you practice one of that culture's arts, i.e. karate-jutsu-do. It does mean you have to go beyond simply observing and even participating in the arts and crafts of that culture, the celebrations of that culture and the systems of belief for that culture. In my limited and fundamental understandings of the cultures that drive my practice and training I would say that not taking the effort to at least gain a fundamental state of understanding is like trying to create fire by clapping your hands and stomping your feet, it ain't going to create the fire - period.
My efforts at the Autumn stage of life is to gain an understanding by the study of the cultures that led to karate-jutsu-do which is Okinawa, Japan and then China. They are all interconnected and influential to that end. In addition when the time comes I would also add in the culture of India.
What could be a greater path toward understanding a culture is one posed by the author Mr. Boye Lafayette DeMente through the cultural code word approach. I can say that his books on both Japanese and Chinese cultural code words I have discovered a greater understanding of the many aspects underlying the art of karate-jutsu-do, which includes all Asian Martial Arts as well, and that of the cultures that drive the arts and crafts of Okinawa, Japan and China.
DeMente Sensei states in his book, "Language are, in fact, the repository as well as the transmitter of cultures. Languages contain the essence, the tone, the flavor, and the spirit of cultures, and serve as doorways to understanding them." Part I, page 23 of "The Chinese Mind." by Boye Lafayette DeMente.
As I study this and his cultural code word writings I also find that the characters of the language, i.e. kanji/kana of Japan as derived from the Chinese writing characters is a support or foundation of this same thought. In China there are many dialects and the one binding force that allows all of them to communicate effectively is the Chinese characters which transcend those dialects that are translated in spoken word by varying tones, etc. This is a common dominator in the Japanese language tone and quality whereby clarity is achieved by the kanji/kana.
In closing, I am absolutely amazed at the similarities between Japan and China as to language and the ideographs used in writing. As I read the cultural code words, etc. of both I was struck repeatedly with the similarities of the two cultures. Shimabuku Tatsuo-san's treatise to learn about the culture and beliefs takes new meaning for me as I continue to study.
Bibliography:
DeMente, Boye LaFayette. "The Chinese Mind: Understanding Traditional Chinese Beliefs and Their Influence on Contemporary Culture." Tuttle Publishing. Rutland, Vermont. 2009.
DeMente, Boye LaFayette. "The Chinese Have a Word for It: The Complete Guide to Chinese Thought and Culture." McGraw Hill Publishing. New York. 1996.
In reality the arts and crafts "reflect" culture but do not create it and do not transmit it. It is said that you can view, collect and study the arts and crafts, etc. of a culture, i.e. similar to participating in those celebrations as well as practice the art of karate, etc., all your life and you will NOT become FULLY conversant with the cultures that crated them. It just ain't possible.
You can get a fundamental understanding of said culture but in order to actually know the culture you have to have been born to it and lived it as a part of your life. Even then, depending on the peoples whose culture you seek, it may only get you part way there for to be a part of that culture you must be that people, not just a visitor or guest.
It is still a good idea to try and learn as much as you can to be able to at least fundamentally understand a culture if you practice one of that culture's arts, i.e. karate-jutsu-do. It does mean you have to go beyond simply observing and even participating in the arts and crafts of that culture, the celebrations of that culture and the systems of belief for that culture. In my limited and fundamental understandings of the cultures that drive my practice and training I would say that not taking the effort to at least gain a fundamental state of understanding is like trying to create fire by clapping your hands and stomping your feet, it ain't going to create the fire - period.
My efforts at the Autumn stage of life is to gain an understanding by the study of the cultures that led to karate-jutsu-do which is Okinawa, Japan and then China. They are all interconnected and influential to that end. In addition when the time comes I would also add in the culture of India.
What could be a greater path toward understanding a culture is one posed by the author Mr. Boye Lafayette DeMente through the cultural code word approach. I can say that his books on both Japanese and Chinese cultural code words I have discovered a greater understanding of the many aspects underlying the art of karate-jutsu-do, which includes all Asian Martial Arts as well, and that of the cultures that drive the arts and crafts of Okinawa, Japan and China.
DeMente Sensei states in his book, "Language are, in fact, the repository as well as the transmitter of cultures. Languages contain the essence, the tone, the flavor, and the spirit of cultures, and serve as doorways to understanding them." Part I, page 23 of "The Chinese Mind." by Boye Lafayette DeMente.
As I study this and his cultural code word writings I also find that the characters of the language, i.e. kanji/kana of Japan as derived from the Chinese writing characters is a support or foundation of this same thought. In China there are many dialects and the one binding force that allows all of them to communicate effectively is the Chinese characters which transcend those dialects that are translated in spoken word by varying tones, etc. This is a common dominator in the Japanese language tone and quality whereby clarity is achieved by the kanji/kana.
In closing, I am absolutely amazed at the similarities between Japan and China as to language and the ideographs used in writing. As I read the cultural code words, etc. of both I was struck repeatedly with the similarities of the two cultures. Shimabuku Tatsuo-san's treatise to learn about the culture and beliefs takes new meaning for me as I continue to study.
Bibliography:
DeMente, Boye LaFayette. "The Chinese Mind: Understanding Traditional Chinese Beliefs and Their Influence on Contemporary Culture." Tuttle Publishing. Rutland, Vermont. 2009.
DeMente, Boye LaFayette. "The Chinese Have a Word for It: The Complete Guide to Chinese Thought and Culture." McGraw Hill Publishing. New York. 1996.
Yin-n-Yang : More ...
It is more than merely opposites such as hot-n-cold or hard-n-soft. It is a principle explained as the behavior of all organic and inorganic things that make up and are the "universe." It includes the "invisible energy" that is a part and parcel of everything in said universe down to what is discussed as a new science today, quantum physics. It incorporates creation, interaction and death of all things in an unending cycle or circular principle of all that is said to be "tao."
The basic elements of the cultures for Japan, China and Korea are very precise manifestations of the yin-n-yang principle. To see those cultures we see the principle as applied to male and females, seniors and juniors, and to all relationships and activities to include the food they eat and the actual order in which it is consumed.
This relationship is not "fixed." It remains active, it waxes and wanes much like the moon waxes and wanes as it circles the Earth as both circle the Sun. All cultures, with emphasis on Asian cultures here, where the culture tries to keep all yin-n-yang relationships in balance or harmony.
That balance is not what most think. It is not an equality in a relations where one might say it is the middle between and extreme hardness and an extreme softness but rather a balance that is acceptable to the parties involved - whether they are a balance liked or disliked by either and whether they are balanced do advantages or disadvantages by either - merely an acceptable state for both involved.
The human equation to yin-n-yang as to Chinese thought is human relations are situational. Absolute equality exists only in relative terms and only for the present moment - short period of time.
Bibliography:
DeMente, Boye LaFayette. "The Chinese Mind: Understanding Traditional Chinese Beliefs and Their Influence on Contemporary Culture." Tuttle Publishing. Rutland, Vermont. 2009.
DeMente, Boye LaFayette. "The Chinese Have a Word for It: The Complete Guide to Chinese Thought and Culture." McGraw Hill Publishing. New York. 1996.
The basic elements of the cultures for Japan, China and Korea are very precise manifestations of the yin-n-yang principle. To see those cultures we see the principle as applied to male and females, seniors and juniors, and to all relationships and activities to include the food they eat and the actual order in which it is consumed.
This relationship is not "fixed." It remains active, it waxes and wanes much like the moon waxes and wanes as it circles the Earth as both circle the Sun. All cultures, with emphasis on Asian cultures here, where the culture tries to keep all yin-n-yang relationships in balance or harmony.
That balance is not what most think. It is not an equality in a relations where one might say it is the middle between and extreme hardness and an extreme softness but rather a balance that is acceptable to the parties involved - whether they are a balance liked or disliked by either and whether they are balanced do advantages or disadvantages by either - merely an acceptable state for both involved.
The human equation to yin-n-yang as to Chinese thought is human relations are situational. Absolute equality exists only in relative terms and only for the present moment - short period of time.
Bibliography:
DeMente, Boye LaFayette. "The Chinese Mind: Understanding Traditional Chinese Beliefs and Their Influence on Contemporary Culture." Tuttle Publishing. Rutland, Vermont. 2009.
DeMente, Boye LaFayette. "The Chinese Have a Word for It: The Complete Guide to Chinese Thought and Culture." McGraw Hill Publishing. New York. 1996.
Learn the Culture
Often spoken when Isshinryu practitioners refer to some of the thoughts and quotes attributed to Shimabuku Tatsuo-san. Shimabuku Sensei, Senior and not his son, often mentioned the importance in learning the culture and beliefs of Okinawa. In that light Westerners immediately and mistakenly thought that the arts and crafts along with holiday celebrations, etc. were and are learning the culture of Okinawa and Okinawans.
In reality the arts and crafts "reflect" culture but do not create it and do not transmit it. It is said that you can view, collect and study the arts and crafts, etc. of a culture, i.e. similar to participating in those celebrations as well as practice the art of karate, etc., all your life and you will NOT become FULLY conversant with the cultures that crated them. It just ain't possible.
You can get a fundamental understanding of said culture but in order to actually know the culture you have to have been born to it and lived it as a part of your life. Even then, depending on the peoples whose culture you seek, it may only get you part way there for to be a part of that culture you must be that people, not just a visitor or guest.
It is still a good idea to try and learn as much as you can to be able to at least fundamentally understand a culture if you practice one of that culture's arts, i.e. karate-jutsu-do. It does mean you have to go beyond simply observing and even participating in the arts and crafts of that culture, the celebrations of that culture and the systems of belief for that culture. In my limited and fundamental understandings of the cultures that drive my practice and training I would say that not taking the effort to at least gain a fundamental state of understanding is like trying to create fire by clapping your hands and stomping your feet, it ain't going to create the fire - period.
My efforts at the Autumn stage of life is to gain an understanding by the study of the cultures that led to karate-jutsu-do which is Okinawa, Japan and then China. They are all interconnected and influential to that end. In addition when the time comes I would also add in the culture of India.
What could be a greater path toward understanding a culture is one posed by the author Mr. Boye Lafayette DeMente through the cultural code word approach. I can say that his books on both Japanese and Chinese cultural code words I have discovered a greater understanding of the many aspects underlying the art of karate-jutsu-do, which includes all Asian Martial Arts as well, and that of the cultures that drive the arts and crafts of Okinawa, Japan and China.
DeMente Sensei states in his book, "Language are, in fact, the repository as well as the transmitter of cultures. Languages contain the essence, the tone, the flavor, and the spirit of cultures, and serve as doorways to understanding them." Part I, page 23 of "The Chinese Mind." by Boye Lafayette DeMente.
As I study this and his cultural code word writings I also find that the characters of the language, i.e. kanji/kana of Japan as derived from the Chinese writing characters is a support or foundation of this same thought. In China there are many dialects and the one binding force that allows all of them to communicate effectively is the Chinese characters which transcend those dialects that are translated in spoken word by varying tones, etc. This is a common dominator in the Japanese language tone and quality whereby clarity is achieved by the kanji/kana.
In closing, I am absolutely amazed at the similarities between Japan and China as to language and the ideographs used in writing. As I read the cultural code words, etc. of both I was struck repeatedly with the similarities of the two cultures. Shimabuku Tatsuo-san's treatise to learn about the culture and beliefs takes new meaning for me as I continue to study.
In reality the arts and crafts "reflect" culture but do not create it and do not transmit it. It is said that you can view, collect and study the arts and crafts, etc. of a culture, i.e. similar to participating in those celebrations as well as practice the art of karate, etc., all your life and you will NOT become FULLY conversant with the cultures that crated them. It just ain't possible.
You can get a fundamental understanding of said culture but in order to actually know the culture you have to have been born to it and lived it as a part of your life. Even then, depending on the peoples whose culture you seek, it may only get you part way there for to be a part of that culture you must be that people, not just a visitor or guest.
It is still a good idea to try and learn as much as you can to be able to at least fundamentally understand a culture if you practice one of that culture's arts, i.e. karate-jutsu-do. It does mean you have to go beyond simply observing and even participating in the arts and crafts of that culture, the celebrations of that culture and the systems of belief for that culture. In my limited and fundamental understandings of the cultures that drive my practice and training I would say that not taking the effort to at least gain a fundamental state of understanding is like trying to create fire by clapping your hands and stomping your feet, it ain't going to create the fire - period.
My efforts at the Autumn stage of life is to gain an understanding by the study of the cultures that led to karate-jutsu-do which is Okinawa, Japan and then China. They are all interconnected and influential to that end. In addition when the time comes I would also add in the culture of India.
What could be a greater path toward understanding a culture is one posed by the author Mr. Boye Lafayette DeMente through the cultural code word approach. I can say that his books on both Japanese and Chinese cultural code words I have discovered a greater understanding of the many aspects underlying the art of karate-jutsu-do, which includes all Asian Martial Arts as well, and that of the cultures that drive the arts and crafts of Okinawa, Japan and China.
DeMente Sensei states in his book, "Language are, in fact, the repository as well as the transmitter of cultures. Languages contain the essence, the tone, the flavor, and the spirit of cultures, and serve as doorways to understanding them." Part I, page 23 of "The Chinese Mind." by Boye Lafayette DeMente.
As I study this and his cultural code word writings I also find that the characters of the language, i.e. kanji/kana of Japan as derived from the Chinese writing characters is a support or foundation of this same thought. In China there are many dialects and the one binding force that allows all of them to communicate effectively is the Chinese characters which transcend those dialects that are translated in spoken word by varying tones, etc. This is a common dominator in the Japanese language tone and quality whereby clarity is achieved by the kanji/kana.
In closing, I am absolutely amazed at the similarities between Japan and China as to language and the ideographs used in writing. As I read the cultural code words, etc. of both I was struck repeatedly with the similarities of the two cultures. Shimabuku Tatsuo-san's treatise to learn about the culture and beliefs takes new meaning for me as I continue to study.
Circular Reasoning
In the Japanese culture there is the front and the rear. They are not one or the other but complementing one another in a circular fashion. They rotate in and out so they tend to be understood as supporting to one another. The front is something like the "face" you see while the other is that which resides behind that public face.
When Westerners hear a statement that begins like, "Yes, but ...... ," the immediate cultural sense is everything the precedes the word "but" is to be discarded for the truth and meaning are about to be forthcoming after the word, "but."
In circular meaning, sense, the word but is kind of saying that the word yes is significant "and" the rest that follows the "but" is also significant thereby complementing the "yes" word with more meaning which is either stated outright or in most cases "assumed" to be perceived through a more metaphysical manner, i.e. body language, etc. that is culturally insinuated. This is how we might start to understand "haragei." This is what it takes to perform haragei, the rear of the rear should be the front as it comes full circle, circular thinking, feeling and understanding - fundamentally speaking.
Blood circulating (circular) is similar to the sun and moon. Did you consider the circular nature of the sun and moon. The sun is the center, much like Sensei is the center of the dojo while the moon circles the Earth where humans live while the Earth circles the sun but the moon is also "playing the sun." This is evident simply as the sun's light, like the light of knowledge within the Sensei, shines on the surface of the moon reflecting knowledge on all on earth, the dojo. Circular, supporting one another and not working against one another.
The dojo, Earth, holds the light of the Sun, the Sensei, and reflects the knowledge of the system back unto the karate-ka, the moon. Simplistic but enough to convey the idea of circular logic, reasoning and thought.
The moon takes on other significance in Japanese culture as another aspect to nature. The Japanese have a predilection for softness and suggestiveness as symbolized by the moon, the moon partially obscured by clouds is most appealing as the light is gentle and subtle, leaving objects in a dim obscured appearance, i.e. seen through a dim obscurity.
The sun being the source of light leaves nothing to obscurity, all is clarity but the moon leaves a gentle and subtle appearance that is more aesthetically pleasing and fits nicely into the culture that is also "haragei." The Japanese are not obvious as are Westerners but rather somewhat obscure in their lives thus giving the impression to Westerners that of Inscrutability.
You could say that the moon symbolizes the obscurity of life situations. There is never a right or wrong, good or bad or a yes or no but simply "differences" that expose the obscurity of life itself which is of a human condition. As the moment changes so does the situation which is tantamount to the earth partially obscuring the light of the sun creating changes as each continues on its circular path. The moon exposes the possible space or interval that resides between the Sun and Earth as it travels the same path as the heart and the blood, that which is the energy we call "ki."
Bibliography:
Matsumoto, Michihiro. "The Unspoken Way, Haragei: Silence in Japanese Business and Society." Kodansha. New York. 1988.
When Westerners hear a statement that begins like, "Yes, but ...... ," the immediate cultural sense is everything the precedes the word "but" is to be discarded for the truth and meaning are about to be forthcoming after the word, "but."
In circular meaning, sense, the word but is kind of saying that the word yes is significant "and" the rest that follows the "but" is also significant thereby complementing the "yes" word with more meaning which is either stated outright or in most cases "assumed" to be perceived through a more metaphysical manner, i.e. body language, etc. that is culturally insinuated. This is how we might start to understand "haragei." This is what it takes to perform haragei, the rear of the rear should be the front as it comes full circle, circular thinking, feeling and understanding - fundamentally speaking.
Blood circulating (circular) is similar to the sun and moon. Did you consider the circular nature of the sun and moon. The sun is the center, much like Sensei is the center of the dojo while the moon circles the Earth where humans live while the Earth circles the sun but the moon is also "playing the sun." This is evident simply as the sun's light, like the light of knowledge within the Sensei, shines on the surface of the moon reflecting knowledge on all on earth, the dojo. Circular, supporting one another and not working against one another.
The dojo, Earth, holds the light of the Sun, the Sensei, and reflects the knowledge of the system back unto the karate-ka, the moon. Simplistic but enough to convey the idea of circular logic, reasoning and thought.
The moon takes on other significance in Japanese culture as another aspect to nature. The Japanese have a predilection for softness and suggestiveness as symbolized by the moon, the moon partially obscured by clouds is most appealing as the light is gentle and subtle, leaving objects in a dim obscured appearance, i.e. seen through a dim obscurity.
The sun being the source of light leaves nothing to obscurity, all is clarity but the moon leaves a gentle and subtle appearance that is more aesthetically pleasing and fits nicely into the culture that is also "haragei." The Japanese are not obvious as are Westerners but rather somewhat obscure in their lives thus giving the impression to Westerners that of Inscrutability.
You could say that the moon symbolizes the obscurity of life situations. There is never a right or wrong, good or bad or a yes or no but simply "differences" that expose the obscurity of life itself which is of a human condition. As the moment changes so does the situation which is tantamount to the earth partially obscuring the light of the sun creating changes as each continues on its circular path. The moon exposes the possible space or interval that resides between the Sun and Earth as it travels the same path as the heart and the blood, that which is the energy we call "ki."
Bibliography:
Matsumoto, Michihiro. "The Unspoken Way, Haragei: Silence in Japanese Business and Society." Kodansha. New York. 1988.
Circular Symbolism/Culture
Yin-n-Yang, the symbol is surrounded by a circle. The circle has a few symbolic meanings but one I found to be most connected to jutsu-do is its symbolic representation of a circular path, hara of haragei is of a circular quality. Westerners look at the yin-n-yang in a linear fashion as if a line were drawn from the extreme negative to the extreme positive.
The circle of the symbol, yin-n-yang, represents a circular quality and if you observe it closely all of the symbol is circular in nature where the extreme yin to extreme yang resides on or within that circle which is in constant movement, changing all the time, and results in the movement of the extremes out of that place to various levels of both poles until they reach a balance point and then shift into their opposites. This is the symbolic meaning of the tadpoles and the seeds represented in the center of those tadpoles rotating and changing with each moment, always in movement, always.
Western thought and thinking tries hard to control and classify our practice and training in a linear fashion, a left brain activity while the Japanese and other Asian cultures tend to practice and train in a circular quality, superior. Think of the fundamentals of aikido. [correction or more accurately it involves complex linear motion that may seem circular, but you get my point I hope]
Observe kumite in karate here in the Western hemisphere, it tends to be on a straight line forward and backward. You will observe on occasion one actually moving off that line in a circular move which in a lot of cases, if that person's line is longer, results in not losing for that person. Linear mental activity tends to lock humans in a linear mode that hinders finding a balance that is of nature, circular.
The sun and moon in the gokui inference to the circulation of the blood which is a hint to the bodies energy all travel in a circular fashion. This is an important distinction of that part of the gokui as to the lesson, the teachings of Shimabuku Tatsuo-san as taught by the ancient classics. This is an important distinction and has been a cultural belief that has lasted for thousands of years.
Take a look at the "magic tea room" post on my gokui blog. The graphic I use if you look closely to the center point where the "5" resides is actually the center of the tatami mats that surround it forming a circular quality that is symbolic of yin-n-yang.
Our whole existence as human beings is circular, i.e. birth, growth, aging and death, whereby life itself is circular taking life into and out of existence, that existence we perceive in human form that has a body, mind and spirit connection to nature, the Universe. We are all the same as Heaven and Earth as representative of said Universe.
If we stop "fighting" nature and allow ourselves to enter into the circular path we will find that many aspects that allude our training and learning will suddenly open up to us and help us achieve - enlightenment (which contains proficiency, etc.)
p.s. a thought for those accepting to the circular quality might also be that the yin-n-yang symbol moves only in one direction. This is a symbol and not restricted to the picture but rather should be thought of more like a "sphere" that rotates much like a gyroscope, in all directions and in all dimensions. The rotations go one direction, another in reverse but also in varying floating more chaos like unpredictable directions which is just like life - unpredictable.
The circle of the symbol, yin-n-yang, represents a circular quality and if you observe it closely all of the symbol is circular in nature where the extreme yin to extreme yang resides on or within that circle which is in constant movement, changing all the time, and results in the movement of the extremes out of that place to various levels of both poles until they reach a balance point and then shift into their opposites. This is the symbolic meaning of the tadpoles and the seeds represented in the center of those tadpoles rotating and changing with each moment, always in movement, always.
Western thought and thinking tries hard to control and classify our practice and training in a linear fashion, a left brain activity while the Japanese and other Asian cultures tend to practice and train in a circular quality, superior. Think of the fundamentals of aikido. [correction or more accurately it involves complex linear motion that may seem circular, but you get my point I hope]
Observe kumite in karate here in the Western hemisphere, it tends to be on a straight line forward and backward. You will observe on occasion one actually moving off that line in a circular move which in a lot of cases, if that person's line is longer, results in not losing for that person. Linear mental activity tends to lock humans in a linear mode that hinders finding a balance that is of nature, circular.
The sun and moon in the gokui inference to the circulation of the blood which is a hint to the bodies energy all travel in a circular fashion. This is an important distinction of that part of the gokui as to the lesson, the teachings of Shimabuku Tatsuo-san as taught by the ancient classics. This is an important distinction and has been a cultural belief that has lasted for thousands of years.
Take a look at the "magic tea room" post on my gokui blog. The graphic I use if you look closely to the center point where the "5" resides is actually the center of the tatami mats that surround it forming a circular quality that is symbolic of yin-n-yang.
Our whole existence as human beings is circular, i.e. birth, growth, aging and death, whereby life itself is circular taking life into and out of existence, that existence we perceive in human form that has a body, mind and spirit connection to nature, the Universe. We are all the same as Heaven and Earth as representative of said Universe.
If we stop "fighting" nature and allow ourselves to enter into the circular path we will find that many aspects that allude our training and learning will suddenly open up to us and help us achieve - enlightenment (which contains proficiency, etc.)
p.s. a thought for those accepting to the circular quality might also be that the yin-n-yang symbol moves only in one direction. This is a symbol and not restricted to the picture but rather should be thought of more like a "sphere" that rotates much like a gyroscope, in all directions and in all dimensions. The rotations go one direction, another in reverse but also in varying floating more chaos like unpredictable directions which is just like life - unpredictable.
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The Magic Tea Room
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Take away the lines I added and you have a 4.5 tatami size tea room. This is just another means to show how things connect even when they appear on the surface to be far and away from such symbolistic connective significance. This is just a continuance of my belief that the study of such things will provide "more" to the practice of these Asian art forms that have inspired Westerners for the last fifty plus years.
Mind-Body Communications
When one side is considered exclusive in regard to the other that imbalance results in a mind-body flow interruption that has both mental and physical repercussions to include a spiritual disruption that can and does lead to inhumanity. The mental and physical repercussions are both internal and by affect cause external actions or interactions not conducive to health and wellbeing of any and all parties exposed to or interacting in the event.
The greatest benefit of practice of martial karate is to foster, build and experience a balanced mind-body development that requires constant attention, constant improvement and constant self-reflection toward the overall goals of mind-body.
To See is to Seek
" ... and both the eyes must see all sides as the ... " of the "karate koan songoku watashi," or "ken-po goku-i." We see, we have seen, we see that which cannot be seen and we seek to see. Side be physical and metaphysical, the third eye as developed through hansei, self-reflection, another aspect taught through the gokui in the martial karate art of Isshinryu.
See the value of form and style. Seek what naturally comes for the circumstances dictated in any event. Seek the circular path so as to not get bogged down by the form and style. See the mastery of it by seeking the mastery of your weapons and tactics, forget the form and do what is natural in response to the current moment, the scenario and the resulting actions.
See that it is best to seek the non-confrontational of the form of confrontation or interaction. Seek the rules, forget the rules and see the infinite flexibility that is like water.
See the many things, atomistic. Seek the holistic that takes into it the many things, including those inspired by the void within the mind for the moment. What cannot be seen can be the seeker in the way.
The flower is not seen when a seedling. It appears as it breaks beyond the form of the earth allowing it to flower and seek its connection to nature. See and seek and allow the eyes to see all the sides - of life.
See the value of form and style. Seek what naturally comes for the circumstances dictated in any event. Seek the circular path so as to not get bogged down by the form and style. See the mastery of it by seeking the mastery of your weapons and tactics, forget the form and do what is natural in response to the current moment, the scenario and the resulting actions.
See that it is best to seek the non-confrontational of the form of confrontation or interaction. Seek the rules, forget the rules and see the infinite flexibility that is like water.
See the many things, atomistic. Seek the holistic that takes into it the many things, including those inspired by the void within the mind for the moment. What cannot be seen can be the seeker in the way.
The flower is not seen when a seedling. It appears as it breaks beyond the form of the earth allowing it to flower and seek its connection to nature. See and seek and allow the eyes to see all the sides - of life.
eBook - Ken-po Goku-i Progressing
Wow, the process is really involved editing and readying a book for publishing, even an eBook. I wanted to let those who may be interested know that I am about two thirds through the first edit by self. I plan on at least two more before I pass it along to an editor friend of mine who has graciously volunteered to assist.
It is progressing and I have hopes of getting it on to smashwords this year!
It is progressing and I have hopes of getting it on to smashwords this year!
Humbleness vs. Entitlement
Humble: 謙虚な Kenkyona
Entitlement: 資格 Shikaku
Humble: 謙虚（けんきょ） / modesty, humility, modest, humble
Entitlement: ?
Humbleness: humility: a disposition to be humble; a lack of false pride ...
Entitlement: To have the right to claim something; An individual who is comfortable with an equity ratio greater than that of his or her comparison other.
Often a sense of entitlement is a product of such traits as pride and ego. It is sometimes an unrealistic sense that one is entitled to something that often puts them at a higher social level where they feel superiority. It is a belief in a special sense that one has a right that is greater than another. They tend to see themselves as a "special person."
I quote, "In a casual sense, the term "entitlement" refers to a notion or belief that one (or oneself) is deserving of some particular reward or benefit[1]—if given without deeper legal or principled cause, the term is often given with pejorative connotation (e.g. a "sense of entitlement")."
Who is to say that any person's sense of entitlement is either false or not. Do we tend to assign entitlement solely based on some legal or principle cause as stated above or does a false sense come from a lack thereof? How much is connected to a person's self-esteem? When is it normal and when is it a narcissistic entitlement?
Does a complete and utter release of self from all entitlements, perceived or granted, mean one is now of a humble nature? Is humbleness the complete opposite of a person with a sense of entitlement? Can a person truly release themselves from ego, pride and a sense of entitlement either false or not? Is some level of entitlement a human need, requirement for self preservation or survival?
Is it realistic to assume a humble state? I read stories of those who exude a humble nature and at the same time the story itself is a form of prideful validation that the person is humble and unassuming - unassuming? It sounds a bit like Yin-n-Yang where a balance of one extreme or the other denotes a person, their personality and their degree of either entitlement or humbleness.
Is it possible that a humble person is one who just gives up pride, ego and such beliefs simply because they cannot achieve validation that fits them, ergo their sense of entitlement thus causing another form of entitlement, pride and ego, i.e. I am a humble person or cause others to validate them because they now are perceived to be of humble nature?
Thought provoking.
Entitlement: 資格 Shikaku
Humble: 謙虚（けんきょ） / modesty, humility, modest, humble
Entitlement: ?
Humbleness: humility: a disposition to be humble; a lack of false pride ...
Entitlement: To have the right to claim something; An individual who is comfortable with an equity ratio greater than that of his or her comparison other.
Often a sense of entitlement is a product of such traits as pride and ego. It is sometimes an unrealistic sense that one is entitled to something that often puts them at a higher social level where they feel superiority. It is a belief in a special sense that one has a right that is greater than another. They tend to see themselves as a "special person."
I quote, "In a casual sense, the term "entitlement" refers to a notion or belief that one (or oneself) is deserving of some particular reward or benefit[1]—if given without deeper legal or principled cause, the term is often given with pejorative connotation (e.g. a "sense of entitlement")."
Who is to say that any person's sense of entitlement is either false or not. Do we tend to assign entitlement solely based on some legal or principle cause as stated above or does a false sense come from a lack thereof? How much is connected to a person's self-esteem? When is it normal and when is it a narcissistic entitlement?
Does a complete and utter release of self from all entitlements, perceived or granted, mean one is now of a humble nature? Is humbleness the complete opposite of a person with a sense of entitlement? Can a person truly release themselves from ego, pride and a sense of entitlement either false or not? Is some level of entitlement a human need, requirement for self preservation or survival?
Is it realistic to assume a humble state? I read stories of those who exude a humble nature and at the same time the story itself is a form of prideful validation that the person is humble and unassuming - unassuming? It sounds a bit like Yin-n-Yang where a balance of one extreme or the other denotes a person, their personality and their degree of either entitlement or humbleness.
Is it possible that a humble person is one who just gives up pride, ego and such beliefs simply because they cannot achieve validation that fits them, ergo their sense of entitlement thus causing another form of entitlement, pride and ego, i.e. I am a humble person or cause others to validate them because they now are perceived to be of humble nature?
Thought provoking.
Glass Full?
Waxing philosophical from a martial art perspective or more accurately a Taoist, Buddhist, Shintoist, Zen view where the void, the emptiness, the area between things is also filling up those spaces. Even the vacuum of space is filling the space between planets, asteroids, stars, suns, etc. which means it is not empty technically.
The glass is always filled with something be it water, milk, beer or just air. It drops back to the quote attributed to Shimabuku Tatsuo Sensei at a late night gathering of karate-ka drinking and generally socializing, "all bottles are good, they all serve a purpose." This means that although the beer or ammori is gone from the bottle the bottle still can serve a purpose holding the air that took control of the space within when the drink was removed. That space simply waits for a purpose depending on what it is refilled with ..... ;-)
So the next time someone asks the question simply say, "it is not half full or half empty, it is always full." Guess it is a matter of how one's "sees" it.
Cultural Thing: The Finger Removal Practice
I was reading about the art of tea when I ran across a reference to a story about Yoshitsune, the hero of Arthurian type legends in Japan. In one of the Japanese monasteries, Sumadera Monastery near Kobe, there hangs a tablet that has the following quote after reference to the beauty of the blossoms states, "Whoever cuts a single branch of this tree shall forfeit a finger therefor."
I immediately gave thought to the practice of the Japanese Yakuza where one who has done something that requires atonement to a senior would therefore cut off a piece of the finger. Is it possible that this old Chinese tale inspired this particular act of attrition. When you couple the many influences of China and such as Confucianism, Buddhism and Zen along with the great effort to incorporate such things into the Japanese culture and customs it is not farfetched an idea, is it?
We know that it is a custom for Yakuza so say the different cultural writings in English - translated. We don't know the origin of the practice or if it actually extended from the feudal era of great influence to Japanese culture and beliefs. It may be that even the Japanese, specifically Yakuza, know of its origins but it is an idea as to a possible source, yes?
Additional Information: http://en.wikipedia.org/wiki/Yakuza
Yubitsume [Yubitsume (指詰め, "finger shortening")], or the cutting of one's finger, is a form of penance or apology.
This article alludes to its origins in swordsmanship: "Its origin stems from the traditional way of holding a Japanese sword. The bottom three fingers of each hand are used to grip the sword tightly, with the thumb and index fingers slightly loose. The removal of digits starting with the little finger moving up the hand to the index finger progressively weakens a person's sword grip." Is it possible the idea still comes from the origin above?
It also stated, "The idea is that a person with a weak sword grip then has to rely more on the group for protection—reducing individual action." This falls into some of my studies in that one who is a bit of a rogue or individualist is not complying with Japanese culture, i.e. the group is everything and to embarrass the group, etc. is taboo. If a swordsman did something not group approved, etc. then to do this ensures in a most physical way they must remain a member of the group where group decisions and actions have to have a group consensus, etc. It would also speak to the samurai in question as a reminder that death is there when one does not conform to the group. This does make some sense I think.
Remember, all things are to be considered with caution. I kind of like my hypothesis tho :-)
See also: http://en.wikipedia.org/wiki/Yubitsume
I immediately gave thought to the practice of the Japanese Yakuza where one who has done something that requires atonement to a senior would therefore cut off a piece of the finger. Is it possible that this old Chinese tale inspired this particular act of attrition. When you couple the many influences of China and such as Confucianism, Buddhism and Zen along with the great effort to incorporate such things into the Japanese culture and customs it is not farfetched an idea, is it?
We know that it is a custom for Yakuza so say the different cultural writings in English - translated. We don't know the origin of the practice or if it actually extended from the feudal era of great influence to Japanese culture and beliefs. It may be that even the Japanese, specifically Yakuza, know of its origins but it is an idea as to a possible source, yes?
Additional Information: http://en.wikipedia.org/wiki/Yakuza
Yubitsume [Yubitsume (指詰め, "finger shortening")], or the cutting of one's finger, is a form of penance or apology.
This article alludes to its origins in swordsmanship: "Its origin stems from the traditional way of holding a Japanese sword. The bottom three fingers of each hand are used to grip the sword tightly, with the thumb and index fingers slightly loose. The removal of digits starting with the little finger moving up the hand to the index finger progressively weakens a person's sword grip." Is it possible the idea still comes from the origin above?
It also stated, "The idea is that a person with a weak sword grip then has to rely more on the group for protection—reducing individual action." This falls into some of my studies in that one who is a bit of a rogue or individualist is not complying with Japanese culture, i.e. the group is everything and to embarrass the group, etc. is taboo. If a swordsman did something not group approved, etc. then to do this ensures in a most physical way they must remain a member of the group where group decisions and actions have to have a group consensus, etc. It would also speak to the samurai in question as a reminder that death is there when one does not conform to the group. This does make some sense I think.
Remember, all things are to be considered with caution. I kind of like my hypothesis tho :-)
See also: http://en.wikipedia.org/wiki/Yubitsume
Taoism, Confucianism, Zen-ism [it has been a while, yes]
The Ken-po Goku-i is that short terse reference/inference to these past/present great treatises of life but meant to be used in conjunction with the practice of karate-jutsu-do. As I read this wonderful book on the art of tea I am finding symbolism, reference and connections to practice of jutsu for the physical and great guidance for the philosophical or spiritual - the heart in wholehearted.
It is through the oldest culture of Asia and possibly the world that is the "cornerstone" to any endeavor, discipline and art be it karate-jutsu-do, cha-do or of everyday life in the pursuit of enlightenment. Pursue the studies of these ancient classics and you as a karate-jutsu-do adherent can start with the "gokui."
Tea
In my search for knowledge through the goku-i I have studied many views. Not until today have I come across a better expression of the many facets of a custom, culture and belief system. This is the "first" piece I would recommend be studied for it will connect everything into one cohesive understanding - a beginning.
This is something, similar to the go rin no sho and I Ching, that warrants many readings of which my first is occurring in the present. I can feel that my studies warrant a re-read from time to time just to open the door a bit wider and gain increased understanding.
First, I discover a greater depth and breadth to kata. Second, I lean of specific terminologies that transcend the narrow functions of the dojo allowing for a wider view of life. Third, it provides the results from the origins, i.e. Confucianism, Buddhism and Zen-ism.
Let me introduce you to "The Book of Tea" written by Okakura Kakuzo Sensei. Reading his background leaves me not doubt as to his ability to convey sometimes mystically enshrouded customs, cultures and beliefs of a society. This lead into a culture that gave birth to such as martial arts is illuminating.
I place this here as it is a philosophy illuminating understanding as in the ken-po goku-i is to karate-jutsu-do.
Bibliography:
Okakura, Kakuzo. "The Book of Tea." Dover Publications. New York. 1906, 2010.
This is something, similar to the go rin no sho and I Ching, that warrants many readings of which my first is occurring in the present. I can feel that my studies warrant a re-read from time to time just to open the door a bit wider and gain increased understanding.
First, I discover a greater depth and breadth to kata. Second, I lean of specific terminologies that transcend the narrow functions of the dojo allowing for a wider view of life. Third, it provides the results from the origins, i.e. Confucianism, Buddhism and Zen-ism.
Let me introduce you to "The Book of Tea" written by Okakura Kakuzo Sensei. Reading his background leaves me not doubt as to his ability to convey sometimes mystically enshrouded customs, cultures and beliefs of a society. This lead into a culture that gave birth to such as martial arts is illuminating.
I place this here as it is a philosophy illuminating understanding as in the ken-po goku-i is to karate-jutsu-do.
Bibliography:
Okakura, Kakuzo. "The Book of Tea." Dover Publications. New York. 1906, 2010.
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