Ancient Pathways

The characters/ideograms mean "from time immemorial; ancient; time-honored." The first character means, "old," the second character means, "come; due; next; cause; become." The third character means, "path; route; road; distance."

This new martial term means "ancient pathway." The below picture first viewed on the Cook Dings Kitchen blog written and posted by Rick inspired me toward the symbolism I detected within the photo. I will try to convey all or some of those symbolic meanings I perceive within this korai michi photo.

It is representative of the yin-yang concept as seen by the stones along this ancient pathway. The stones themselves are yang while the space between the stones in the yin. It reminds me of the garden pathways leading to the ancient tea ceremony where each stone is representative of some action to be taken by the follower of the path. It direction and placement often causes pauses and positions that best display the garden itself and the garden displays represent some symbolic or natural view of the larger nature around us in this world.

The raised stones and the void between are meant to symbolize that one must not stray from the path chosen. The path itself that lays under one's feet as they travel the korai michi provide lessons to learn along the way, they provide a means to step in correct ways, and it helps the follower of korai michi to determine by the placement, shape, and void between how to approach, step onto and then set kamae before immediately stepping past it and on to the next lesson. Any fault in the step or kamae will cause instability and often a fall like a great weight to another stone giving unexpected lessons before, during and after the loss of balance and weight falling.

The long grass waving on each side of the path are similar to the rough seas that are both yin-yang where the turbulence of the air moving the grass is yang and the underlying roots that grasp the earth are yang but the flexibility of the grass that bends to the will of the winds is yin. The winds flowing like a cool breeze barely ruffling the grass is yin while great gusts that bend the grass almost to the earth are yang. This represents the yin-yang of life's encounters from moment to moment where the will of the wind is indeterminable until experienced in the present moment and speaks to the korai michi follower the chaos of each moment and its ability to teach us about the unknown of each next moment.

The rough setting of the stones along the entire korai michi symbolize the practice of martial systems in that each determines a new lesson on stance, direction, body positioning, technique applications, type of technique, body alignment, principle applications, etc. Each is unique and requires applying something unique and different as determined by the step, the stone, the space or void between the stone, the stability of the stone when weight is applied, balance and equilibrium - to name but a few.

The fact that the stone korai michi was built by human's upon the earth under the heavens above through effort, diligence and discipline symbolizes that a martial artists must apply effort, diligence and discipline toward building a martial path to follow. It is a rocky road we follow requiring focus and determination to build, follow and leave behind for others.

The change or transition displayed by the darkness entering under the moons glow from the light provided by the sun or the sun setting its light below the horizon allowing the glow of the moon for night to enlighten the korai michi, the path of martial systems, so we may see, hear, and feel our efforts and results as we walk the korai michi along the martial systems path, road or way.

The lone staff is symbolic that one must discard things that are used to support the martial artists so they must stand alone, walk the path alone and unaided to achieve mastery of their system, style or branch/art. Its placement at the first of the path is symbolic that all who first step upon the rocky path of martial systems must adhere to the basics but soon must allow the steps taken to become balanced and unaided by the basics so that one can travel the remaining path with assurance, dependability and determination.

The symbolism of the korai michi bending around the earth gives credence to the fact that the path is symbolically entering into a void or the unseen, the unexpected and the unknown. It also symbolizes that no matter how far we travel on the korai michi we can never know what lies ahead and reminds us that we must remain open-minded to possibilities. It reminds us that no matter how much we learn along the path that nothing is set, everything is open to change and that we must remain flexible to self-reflect to self-transmutation according to each new stone encountered.

The korai michi also reminds me of the Shinto Shrines. The shrines are built within any environment but the environment of the shrine proper remains in a natural state as the korai michi here is resident within nature by the grasses growing out of the earth's soil under the natural heavens or skies above it. The korai michi, like the shinto shrine, is constructed from natural materials and does not obstruct the natural surroundings of the settings within it resides. It is utter simplicity like the Shinto Shrines. It contains not man made materials, all materials are found naturally occurring on the earth. It holds true to the Shinto concept of simplicity in materials and construction. No nails or other materials are used to combine the stones, each stone fits snugly to the next, a part of Shinto naturalness. As can be seen it also holds true to Shintoism that also drives the martial arts.

The stone path gives us the impression that it emerges from within the earth naturally pushing aside the grasses to make way for the path of human's. It also speaks to the ken-po goku-i as the stones represent heaven, earth, sun, moon, hard and soft, balance, direction changes to reach, step on and pass stones of various unique shapes, sizes and instabilities, opportunity, and the need to see the path, to hear the path and to feel the path beneath our feet up into the body-mind.

It remains open to clear view and acoustic vibrations while giving a feel for the roughness of the stone, the varying stones and the void or spaces between the stone. Symbolic of the very essence of life and the practice of any art discipline including martial arts.

The stars of the heavens are alluded to and known to exist regardless of the night/day sky be it open and lit or closed in darkness with only the glow of the moon directly or indirectly shining from the heavens as indicated in this photo.

It is symbolic of how we work diligently to walk the true path so that the enlightening light of the sun can shine through guiding us to mastery. It is stone so it has a hard permanence that symbolizes how one should view and practice martial arts for life.

Although inadequate, this post attempts to convey the importance of the path and the importance of symbolism as a means to open our eyes, ears and allow us to feel, both tactually and spiritually, the path or the way or the korai michi of martial systems.

Yin-Yang Stasis in Martial Arts

In judging applications to be yin or yang, we are never doing so absolutely. Depending on what we are comparing, we can say about the same thing that it is either yin or yang. Dualistic Monism, a principle contained within as a theory of dynamic relativity. It is rather the continuously vacillating of yin and yang as the moment dictates and the application or technique is applied.

All techniques have both yin and yang context, traits and influences but one is not completely and utterly without the other. There are remnants of one or the other to some degree with one or the other dominating at any one given moment. The changes made in applications is based upon changes in the quality, quantity, or structure of said application or techniques of their respective yin and yang elements.

Considering these factors becomes important when learning and applying a technique or techniques or variations of said techniques depends greatly as to the stage or level of shu-ha-ri of the practitioner of said martial system(s).

Only through the study and understanding of the ancients and ancient classics that influenced the creation and inheritance of the systems down to the present can achieve this type of understanding. This understanding influences to a higher level the learning, applying and understanding of techniques, etc.

The entire ken-po goku-i is a window that allows a practitioner to achieve sight, sound and feel for the martial system practiced and it also is the only method to open the various gates, nyumonsha, leading toward mastery.

Sun and Moon

The sun and moon at their apex symbolize old yang which is to be steady in movement. The new moon and the midnight such symbolize the old yin which is to be steady in receptivity and reflection. The change from sunlight to the darkness illuminated by the reflection of the sun by the moon symbolize young yang. The sun gives light and energy, the moon receives the light and the energy of the sun. Darkness of night changing to day is young yang.

Old Yang: the full moon and the sun at its apex, noon. Symbolizes movement and illumination. (7 chakras)

Old Yin: the new moon and the midnight such, the polar star. Symbolizes receptivity and reflection. (8 directions)

Young Yang: the change from darkness to light. Symbolizes individuality. (7)

Young Yin: the change from light to darkness. Symbolizes receptivity. (8)

Mirror or Kagami [鏡]

The character/ideogram means "mirror." It also means, "speculum; barrel-head; round rice-cake offering." The mirror in this case is the symbol of Japan. One of the three treasures.

In the Orient, man and cosmos are traditionally considered reflections of each other. The mirror is symbolic as a tool of creation. It reflects upon itself and the image of the spiral appears. There are front and back as reflected by the mirror. Within it we find both man and the universe. Man has a metaphysical relationship to the macrocosm of nature.

The mirror symbolizes calm, serenity and the absolute essence of receptivity. It receives "all forms" upon itself. It is silent and claims no credit for any image it reflects. It is the foundation for the appearance of the image. The mirror is formless and it only reflects the form which exists only because of the reflection of the mirror.

The universe is the reflection of infinity from which all myriad things are born, the one. There is a sameness yet difference in what the mirror reflects and symbolizes.

Since man and the cosmos are represented by the symbology of the mirror we can say that man is a microcosm because he contains all the elements of the universe that is present before his/her birth.

Man or person is a part of the ken-po goku-i as a reflection of what is possible through the singular practice of the dualistic forms of marital arts. Since the gokui reflects on man vs. the cosmos, i.e. heaven and earth, sun and moon, etc., then the later lines reflect the dualistic monism contained within the person, i.e. the mirror reflecting dualism within that function symbiotically making a monistic "one wholehearted" person.

When we say a person's heart is the same as heaven and earth we speak to the reflection of both as mirror images where heaven and earth are in both a microcosmic and macrocosmic state, a reflection of that which resides in the person or person's heart with the heart being the center of the spiritual and physical, i.e. it resides in the middle as does man between the heaven above and the earth below.

Remember, I'm Nobody ....

Just another reminder for those who tend to read my mindless meanderings, I am nobody. Remember this stuff is now more academia then anything else. It is up to you, the reader, to find out if this stuff is true, accurate and doable. Even if I had credentials out the wazzooo it is still your responsibility to find out if this stuff is true, accurate and doable.

The most important thing I state here is the word "doable." If you can't make it work then it is not doable, for you. If you can make it work then you still have to make it doable in reality, i.e. in the mix of physical conflict regardless of whether it is social, asocial or just plain fun. Don't assume .... this is important .... don't assume!

I am really pleased that there are at least thirty-two folks who are willing to actually state out loud that they read my mindless meanderings and I say "thank you" to all who read the blogs.

The Three Treasures of Japan?

The tomoe or mitsu-tomoe is the symbol of the soul of Japanese and is represented by the symbolic jewel, sword and mirror.

Read: Stiskin, Nahum. "The Looking Glass God: Shinto, Yin Yang, and a Cosmology for Today." Weatherhill. New York. 1972.

Click for large view and better readability.

The Universe

That which comprises all the atomistic, i.e. the earth, sun, moon, etc., resulting in a unified whole of the universe. Only in this example and defining aspect of "heaven" can a martial artist see, hear and feel the "whole"hearted aspects of the discipline that is a martial system, i.e. a microcosmic symbol of the universe.

When we discuss the universe in terms of the ancient classics we speak of the whole or holistic that governs through the dualistic monism of yin-yang. Yin-yang are represented by the atomistic or individualistic aspects that make up the whole, i.e. the earth and moon, etc. (The sky often spoken of as heaven and the earth; the sun and moon, soft and hard, etc.)

Once these are integrated as a symbiotic whole or holistic "one" then can we achieve mastery in our disciplines, i.e. the martial systems, that is a parallel to the path of life, i.e. heiko-do. If one path diverges off its course it can pull the other path out of its proper way resulting in falling like a heavy weight crashing down to the earth causing all sorts of damage, physically and spiritually.

Take a Look :-)

For readability click for larger view.

Trigrams and Martial Arts

Heaven: ward-off and step forward
Wind: pulling, move back
Water: press, face left
Mountain: shoulder
Earth: roll back, centered
Thunder: splitting, move back
Fire: push, look right
Lake: elbow strike, step forward

I Ching, Trigrams and Martial Systems

The lines of the I Ching hexagrams do reference the marital systems we practice today. This is yet another symbolic connection one see's, hear's, and feel's toward what they do to find balance along the path. The six lines begin at the bottom when reading/interpreting. The first line relates to causes outside the individual and requires "sensing" to perceive with an open-mind.

The second line called the official line is the next level of the individuals responsibility for their life and to create the reality that is reality. This is the thinking stage. In martial systems we attempt to make all of the thinking be accomplished in the dojo and not in combat. Thinking slows the mental processes and delays actions necessary to circumvent or deal correctly with conflict.

Your motivation shows in line three where your feelings are determined and the totality of the three lines for the lower trigram of the hexagram are representative of your attitude toward your inner world, your self. Your open-minded ability speaks to your attitude and your attitude holds great sway on how your attitude is applied and displayed to the outer world where the upper trigram and lines four, five and six are relevant.

The third line when holistically and symbiotically applied with line one and two lead you to the fourth line. The line is the karma of the body, your direction which is not necessarily out of your control. There are aspects that are not and you hopefully dealt with them in the lower trigram. The body leads to the soul that is governed by the heart and your mind. This is a stage where your maturity resulting from the previous lines and your practices in martial arts comes into play for it should have permeated your very being, your soul, to achieve the proper and correct mastery to the level you reach at any given moment.

The final line, line six, is the line that speaks to the results of the hexagram. You entered into this divination with a specific question and solid result that you wish to implement, step by step in detail, that will be either confirmed or denied as appropriate from your spirit as the answer to the moment. Your spirit is the wholehearted commitment you give to your question and answer.

Your spirit must be totally and completely committed as that is the only way to succeed for to have any doubt no matter how much and how hard you practice and train would result in a freeze and a resulting defeat, damage and even death. The spirit and essence of the I Ching and the divination of the hexagram toward your questions and strategies/tactics means absolute commitment in spirit or the mind will balk at the crucial moment.

In this way you take total and absolute responsibility first within yourself for all aspects of your life in and out of the dojo then you, you alone, create the body, soul and spirit that is committed to the path you, only you, choose with the aid of the I Ching as our mentor, guide and confidant.

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Something to Think About .....

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Interesting View

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Michi, Dao, Do

Tao, Do or Michi is to be unconscious; a spontaneous self-expression. It is to "act" in accord with the course of nature with out conscious effort, the fulfillment of one's nature, and the achievement of wisdom of the order of the universe. This is achieved through intuition and judgement of the individual, through achievement of harmony within personal life, within family, and within the tribe. Once the individuals inner mental and physical harmony is achieved within self, harmony on a wider scale emerges.

Bibliography:
Stiskin, Nahum. "The Looking Glass God: Shinto, Yin Yang, and a Cosmology for Today." Weatherhill. New York. 1972. 

Isshinryu no Gokui to Isshinryu no Megami - Connections

"A person's heart is the same as Heaven and Earth while the blood circulating is similar to the Sun and Moon yet the manner of drinking and spitting is either soft or hard while a person's unbalance is the same as a weight and the body should be able to change direction at any time as the time to strike is when the opportunity presents itself and both the eyes must see all sides as the ears must listen in all directions while the mind must grasp all the tactual data not seen on all sides and not heard in any direction." - Isshinryu no gokui or Isshinryu Karate Koan

The symbol, Isshinryu no Megami, does depict heaven and earth, i.e. the three stars reside within the heavens above and the sky in this form creates a view port to that heaven and the stars. The earth is alluded to as below the turmoil of the water, the ocean. Since the symbol is used for those who practice the system of karate or Isshinryu the person, being non-specific to male or female, is represented by the goddess in the symbol. It, the goddess, is comprised of both hard and soft which is yin-yang or in-yo in Japanese.

You can reach a bit in symbological fashion that the closed hand, being hard and being yang, is also representative of the male or man often a part of several of the gokui but also underlying the other gokui to connect the practice to person's or humans.

You can look to the turbulance of the water as representative or symbolic of the blood circulating, i.e. the ebb and flow of the water causing the flow itself in a turbulent fashion which is also symbolic of the ebb and flow, the in-yo, the yin-yang of life itself which is in constant flux, as is the water, and changes from yang-to-yin in a circular, apparent but actually spirally helix motion, manner as the changes of the yin-yang symbol.

Again the hands represent the hard and soft which is also symbolized in the references to spitting and drinking which are both hard and soft yet as the same time one yet two as they both are dependent on one another in a singular manner but cohesive as both are born of the human, person, mouth which is also symbolic as taking in sustenance as we would take in instruction to learn while expelling the toxins of the body as our outward breath expels carbon dioxide, a poison to humans, like we try to expel those incorrect and bad habits often attained in less than diligent wholehearted practice and training. We can look to drinking and drinking in knowledge and spitting as spitting out the garbage of instruction.

We see the face of the megami and connect the above to this symbolic aspect of both the gokui and the megami. Now take the time to connect the remainder of the gokui in a separate form then bring it all back into a wholehearted cohesive form.

The turbulent waters and the position of the arms and hand tell us symbolically of the importance of balance and if the hands or body are misused then the turbulence of the water will drown us in hate, despair, anger, and defeat. We would sink like a weight into the water and drown.

The water movement requires us to constantly change our Kamae to keep balanced and leaves us the feeling that it is all transitional in nature as the movement of the water and the person to keep balanced. Our ability to either strike or not strike is the balance of both the open and closed hands of the megami. As we are moved and move according to the moment which is influenced by the movement of the water and the air, i.e. the dark skys and apparent wind also causing us to adjust on the fly, we change our directions looking for opportunities to avoid and apply our abilities. We move with the nature of earth and heavens to see everything, to hear all sounds even those hidden by the water's turbulence and the skies/winds howling to achieve readiness and proper kamae.

We feel when the darkness is darkness the movement of nature with the water and the wind to achieve a tactile connection to the earth, the water, the sky, the wind and the turbulent moments to achieve proficiency, etc.

All this and more are represented in this symbol to give us a means to grasp things from all sides and any direction to feed the mind and allow the mind to learn, adjust and to change accordingly. To seek the journey of perfection within our system, our art and our lives.

This is the doorway provided by the symbological aspects of the Isshinryu-no-megami and the Ken-po Goku-i, warranting recognition of its importance and implementation into training and practice. These and others are "the connections."

Isshinryu no Megami - Symbology

This is a compilation into a graphic of my perception of symbols within the Isshinryu symbol, i.e. the Isshinryu no Megami.

Click to enlarge and make more readable, updated with new information.

I am currently looking to the actual Isshinryu no Gokui to find connections that would be of interest to this blog :-)

Ao kusa no hito [青草の人]

The first character/ideogram means, "green; blue," the second character means, "grass; weeds; herbs; pasture; write; draft," and the third character means, "person; man."

Green grass man comes from the Shinto looking-glass God in that it connects the great tai chi to dualistic monism and then to man who is taught and perceived to be a "plant consuming entity." This means to many, vegetarian.

As martial artists we are naturally concerned with fitness and health. We take care of the external physical through the physical practice of martial arts but we don't necessarily give focus to the internal health and fitness of the body except by skimming over diet as we perceive, understand and consume. Apparently the ancient Japanese and Chinese long long ago recognized that man was meant to be a plant oriented consumer. Our nature and our teeth as example are not formed or meant to chew meat or meat oriented foods.

The LGG actually makes reference to the type of teeth are best used to grind grain. Then there are references to our close connections to plant and plant life as it was created and evolved as the Yin to the Yang being "man or mankind." Everything to do with health and fitness are tied closely to plant oriented foods only and introduction of meat leads, and current research bears fruit on this aspect, disease.

As Sensei of traditional or classical martial systems, even sport oriented for optimal performance, it is suggested that ao-kusa-no-hito be discussed and at the very minimum references be provided for self-research. I can see from personal experience the effects of this type of nourishment. We are truly "green-grass man."

Bibliography:
Stiskin, Nahum. "The Looking Glass God: Shinto, Yin Yang, and a Cosmology for Today." Weatherhill. New York. 1972.
Campbell, T. Colin, Campbell, Thomas M. "The China Study: The Most Comprehensive Study of Nutrition ever conducted and the startling implications for diet, weight loss, and long-term health. BenBella Books, Inc. Texas. 2006.

The Dualistic Monism Doctrine of Martial Arts

A doctrine that says, i.e. monism, that reality consists of a single basic substance or element. It is that which speaks toward a singular energy. Dualistic is the doctrine of duality such as hot and cold, hard and soft, etc. When coupled this explains that the great tai chi, the one, created by singular energies the duality of yin-yang that has grown evolutionarily represented by the I Ching, i.e. the trigrams and hexagrams, etc.

Dualistic Monism governs all life in the universe. It is not cut and dry as hot vs. cold. It does comprise "change" that vacillates from extremes such as hot and cold. There is never a stationary yin or yang for change has its own dynamic that causes things to shift from one to the other through the processes of yin-yang.

The martial arts also receives its direction from dualistic monism. It is a singular practice that creates equilibrium of the body-mind. It is governing the body-mind to create a steady ebb and flow that is controlled to some extent through a physical-mental practice that is repetitive and fluid. There is no conflict between the extremes but a coexistence or symbiotic relation where they remain a distinct energy but work symbiotically to create either good or evil and all the stages or levels between.

Theory vs. Reality

Remember that things you might read or see are simply theory until you are able to vet them out in reality, i.e. reality training or real life encounters. Until then it remains theory and academic. It might seem that simple yet, my theory to date, is nothing is that simple.

Things that seem simple are often very complex but our minds and our nature wants to put things in nice neat compact and simple packages. The first time I was to read about violence I tried to find simple steps to make it jell in my mind. I could not find any such simple formula to learn about it and that was an eye opener. Violence is very complex.

Even now I am reading Rory Miller's new book, "Force Decisions," only to discover yet once again that things are far more complex and convoluted than I imagined.

I was attacked as a teenager by a drug dealer who outweighed me by about one hundred pounds. I survived but felt I could have done something more. Today I reflect on such incidents and say to myself that for fifteen years of age I did pretty darn good. I lived and suffered only some bumps, bruises, cuts and abrasions - very lucky me.

As a Marine I encountered first an attempt to toss me out a second story building. It may not seem like much but you have to remember how much damage you get when gravity pulls you down a couple of feet to the cold hard ground. I managed to actually "act" and "end" the conflict. I survived that one as well. Later I was sleeping in my bunk, rack or bed and suddenly felt a huge pressure on my forehead. I instinctually woke and jumped down off the top rack and pursued my attacker. He was faster and got away but I survived the encounter and lived.

As a Marine, dangerous life you know and this was not even combat, I woke the next morning after a real bender to find my OD green issue blanket in ashes and a burn whole over my torso. This one was just lucky as LCpl Balthazar, never forget this guy, came by and said a couple of Marines kept setting my rack, bunk or bed on fire and he kept getting up and putting it out. I can only say in this event I survived through the will and effort of another Marine willing to set up to the plate.

My thoughts on these events as I consider those close encounters violent in nature but are not indicative of true violence and the kind of violence that one would live with in their jobs like Rory Miller and would live with in their lives like Marc MacYoung.

I was lucky and proud of it as other more minor incidents over the ten year tour as a Marine taught me that at least on those occasions I was lucky to have acted. I came to realize that often how I acted didn't sit well with me but now that I have at least been academically introduced to what violence and what violent people are really like I thank my lucky stars that I have "avoided" it and live a peaceful life.

Some of what I have learned theoretically and academically I have managed to assimilate but many things will remain theory and academic because I chose to have it this way. After all, I am 58 years young and I do want to get to be an old Marine, an old guy and remain healthy but aware.

Don't mind me, just going over some things and trying to achieve some enlightenment. I want to remind everyone who has been so kind as to register that they read my crap and enjoy it but that often it is part theory, part academia and just a smidgeon of experience.

Thanks for listening, you get to think about crap as you gain in years of life experience. I chose my path and I feel I chose wisely, now for some more fun. If you can't tell I like to write and hope to get good at it some day :-)

Yin-Yang and 3

I have posted on the frequency and importance of the number 3. In many places, beliefs and customs you find three to appear either surreptitiously or obviously. Then I post on the yin-yang which is often referred to as a symbol  of duality. I would also say that this symbol is also representative of the importance given to the number 3 - as in numerology in Chinese culture.

You have yin, you have yang, you have both representing the "one" or the "whole" of the two. Then you have the black side, the white side and then you will find in most renderings a circle surrounding the entire yin-yang, the symbol of the enso, i.e. the zen circle.

The enso surrounding the yin-yang symbol, as a part of the whole, is also representative of "infinity," and "the mirror" or the third jewel of Japanese culture and belief. It is also, by itself, indicative of the void.

So, see, the numerology is represented and representative of all things including the yin-yang. Now you have to ask yourself why is three important to the martial arts such as karate.

Heart, mind and spirit - the unification of the "three" to make a person a whole or wholehearted practitioner leading to other more as to wisdom, serenity and health.

Click for larger view, look closely and "see" three.

The Key [鍵]: Opens [開く] the Door [戸] to Potential

Often I think to myself what it is I am trying to do here on the blogosphere. Am I trying to teach a dogma that is mine regarding martial systems? Am I preaching the gospel according to Charles? Am I forcing my perceptions and beliefs on those who read my mindless meanderings?

No, what I am trying to accomplish is to give a esoteric gift to those who read my stuff. The gift is a key. This key is to open the door of each person's potential. It is to open the mind so it will think for itself.

I don't want folks to follow anything I provide here or in practice but rather to assimilate all that I have to offer and then decide on their own as to its validity and to its value to that individual, that person, YOU!

I am not saying that anything I provide is either true or false, fact or fiction, or good or evil but rather information that may be or at least seems to be "different." It is not right or wrong, good or bad, true or false - just different.

The sages of China teach that a cornerstone of any great structure is the knowledge gained in its building, creation and foundation. It has to be the kind that is subject to reflection and change as to the moment, the person and the environment, etc.

I hope all who read this and my output are discovering the key and using it to open their door to their potential.

The Natural Way

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.

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.

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."

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.

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.

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?

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.

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.

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."

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.

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.

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.

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 .....

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.

The link is : Martial Art Terminology

Spiral/Helix Solar System to Universe

Click for larger view/clarity.

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.

Click for large view.

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.

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.

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.

Something to Ponder

Click for large view to read more easily.

Shinto is often said to be a simple and pure religion of nature. The Universe is asymmetric. In everything either yin or yang predominates: there is nothing neutral. The entire Universe is spoken of as positive.

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

Usually I don't put too many books in my list of recommendations that are not up to my perception of worthiness but in this case since it strikes toward an aspect of the practice of Isshinryu, in general, via Tatsuo-san's gift of his silk ken-po goku-i certificate I just had to make a few comments on this book. If you are not open to criticism then don't read this review.

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?

Man's Soul - three sould mitsu-domoe

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 Body's Sword

? ? ?

The Winter Years (Autumn and Winter Ages)

The winter years as I understand the meaning as alluded to through my current studies into Chinese cultures as they affect my practice of martial systems are those years that equal and exceed sixty years. My previous postings at the blog for the Ken-po Goku-i titled, Autumn and Winter Ages, [http://kenpo-gokui.blogspot.com/2012/02/autumn-and-winter-ages.html] doesn't go into any details on this age period of life.

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.

Third Eye

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.

Helical Nature of Duality from Singularity

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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.

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.

Yin and Yang - Seasons

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Yin and Yang | Positive and Negative

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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.

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.