Goju Ryu Goku-i

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

Eight Poems of Martial Arts

The mind is one with heaven and earth.

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

The way of inhaling and exhaling is hardness and softness.

Act in accordance with time and change.

Techniques will occur in the absence of conscious thought.

The feet must advance and retreat, separate and meet.

The eyes do not miss even the slightest change.

The ears listen well in all directions.

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

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

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

The blood circulating is similar to the sun and moon.

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

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

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

The time to strike is when the opportunity presents itself.

The eyes must see all sides.

The ears must listen in all directions.

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

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

GR: The mind is one with heaven and earth.

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

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

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

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

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

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

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

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

GR: Act in accordance with time and change.

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

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

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

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

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

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

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

IR: The eyes must see all sides.

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

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

IR: The ears must listen in all directions.

GR: The ears listen well in all directions.

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

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

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

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

The Gokui without Adequate Explanation

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Gokui [極意]

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

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

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

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

My eBooks

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

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

Kata and Gokui

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

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

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

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

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

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

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

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

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

Multi-Dimensional Interconnectedness

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

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

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

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

Click the image to see a larger view. 

In’yo-wagou [陰陽和合]

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

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

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

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

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

The Gokui - A Different Perspective

The Eight Codes of Isshinryu - The Gokui

Belt Colors - A Philosophical Gokui View

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Eyes Must See All Sides - More than Just Seeing

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

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

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

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

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

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

Principles and Gokui Connections

PRINCIPLES OF THEORY

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

PRINCIPLES OF PHYSIOKINETIC

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

PRINCIPLES OF TECHNIQUE

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

PRINCIPLES OF PHILOSOPHY

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

Ken-po Goku-i:

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

or as I like to write them: "A person's heart is the same as Heaven and Earth while the blood circulating is similar to the Sun and Moon yet the manner of drinking and spitting is either soft or hard while a person's unbalance is the same as a weight and the body should be able to change direction at any time as the time to strike is when the opportunity presents itself and both the eyes must see all sides as the ears must listen in all directions while the mind must grasp all the tactual data not seen on all sides and not heard in any direction."

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

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

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

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

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

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

Principles within a Principle

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

PRINCIPLES OF THEORY (Yin Principal)

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

PRINCIPLES OF PHYSIOKINETIC (Yang Principle)

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

PRINCIPLES OF TECHNIQUE (Yang Principal)

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

PRINCIPLES OF PHILOSOPHY (Yin Principal)

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

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

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

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

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

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

The Ken-po Goku-i Translations

I have posted on this before. I thought it prudent to cover this once again because it is important, from my perspective, that one understand the fluidity of any translation especially coming from an language most difficult to understand even for those born to it. 

The gokui has been written and spoken of as an important aspect of martial arts, karate, from Okinawa and its origins are born from Chinese influences. The Chinese thoughts and writings are even more difficult so this will give a tiny bit of perspective as to the difficulties but alas the real point is how each individual will interpret the gokui as it applies to them. 

This is similar to the karate koan or gokui I use in my philosophies of karate-do. It is that something one must contemplate and study as they progress. This part is important as well because how we perceive, believe and live changes from moment to moment. What you get from the gokui in those beginning years will be different from what you get in the middle years and then again different as you enter the winter years. It is just how it is. Take a look at the characters provided for the Isshinryu gokui as passed down from Tatsuo-san depending on who presented them to you. 

人心同天地 [人の心と同じ天地] person heart same heaven earth (person; heart; equal; heavens; earth)

血脈似日月 [血パルス似た日光の月] blood pulse similar sun moon (blood; pulse; becoming; sun; moon)

法剛柔呑吐 [方法ハードソフトドリンク串] method hard soft drink spit (principle; strength; weakness; drink; spit)

?進退離逢 [重量前進後退外れるが従事] weight advance retreat disengage engage

身[随?]時?變 [身体追従時間が変更に適応] body follow time adapt changes

手?空則入 [手の時間空規則は入る] hard time empty rule enter

目要視四面 [目は4面を見る必要があります] eye must see four side (insight; essence; see; four; face)

耳能?八方 [耳の能力は、8つの方向を聞く] ear ability hear eight direction

In the above I provided as many of the characters as I could find from the six or seven translations. It is important to remember that the characters/ideograms may not exist as they may have changed or are actually characters/ideograms either used exclusively for the Okinawan dialect or originate from Chinese characters/ideograms. 

Notice that I give the characters/ideograms I was to understand came from Tatsuo-san then in brackets I give a translation that actually comes from inputting the English words that follow the bracketed characters/ideograms. In parentheses I provide my translation work as to the characters/ideograms that start each line as given to me as I understand came from Tatsuo-san. There are noticeable differences. 

One should note that there were about three characters I was unable to find using all the English translations you will see above and none of them actually match up with what follows:

A Person's heart is the same as heaven and earth.

The blood circulating is similar to the moon and sun.

The manner of drinking or spitting is either hard or soft.

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

The body should be able to change direction at any time.

The time to strike is when the opportunity presents itself.

The eyes must see all sides.

The ears must listen in all directions.

Translated to ideograms/characters, etc. 

人の心は天と地と同じです。

循環血液は、月と太陽に似ています。

飲酒や唾の方法は、ハードまたはソフトのどちらかである。

人のアンバランスは、体重と同じです。

ボディはいつでも方向を変えることができるはずです。

機会がそれ自身を示すとき打つ時間です。

目はすべての側面を見なければならない。

耳はすべての方向に耳を傾ける必要があります。

It makes me wonder who translated the characters from Tatsuo-san into English. It may be that the person involved took liberties and that Tatsuo-san accepted them readily simply because he expected, as was his prerogative, all his students both Okinawan and American to continue their studies and learn more about the esoteric aspects per the gokui and other teachings. 

I actually put down over eighty pages in a iBook or eBook for the gokui. Even then as I went through it and edited it over and over again I either came up with new idea's or I came up with changes necessary to convey meaning to the reader as to how I perceive and interpret the gokui in my practice of Isshinryu. 

I am not doing this to dissuade or disparage other translations because those are also valid. This is why it seems difficult to the Westerner and Western mind. It is vastly different in the method of thinking that it takes considerable study and contemplation to come to any unique rendering. This may explain why there are so many versions from other systems/styles of karate, etc. 

In the end it is best to accept them all and consider what applies meaning to you and your practice without adhering to any one way so that your way can achieve its uniqueness along with fluidity through out your live as a karate-ka. 

Interesting stuff!

iBook on Philosophy of Ken-po Goku-i [拳法極意]

The number nine is significant in Chinese numerology. It made me wonder why there are only eight lines in the gokui (ken-po goku-i 拳法極意). As you are aware I added a ninth to cover another sense used dominantly in the empty hand art that is Ti or Te of Okinawa. I also have spent time considering the English translation provided in my system of Isshinryu. 

As I contemplate the gokui and the English translation along with the translation of the Japanese kanji that make up the gokui I wonder just how much as changed in translations when one sensei hands down the gokui to his student and that for each giving the translation makes a shift from what Tatsuo-san wanted at its first presentation to his students whether Okinawan or American. 

As I have stated in previous postings I feel it is a Zen like martial art koan for each person to contemplate and connect with their training, practice and application of the system of Toudi or karate. This is just another note or post to remind us that maybe the nature of this terse zen-like karate koan is to allow for change and discovery as we progress and mature as karate-ka regardless of age, level or dan-i grades. Maybe it is that which helps us humble ourselves to ourselves to maintain grounding in life and the practice and teaching of Isshinryu. 

It is not about us as a person. It is about interactions be they violent or simply societal in relations between one another. It is possible a means by which a karate-ka tempers their steely personalities or warrior-like personas. Maybe it is the teachers guide so that what passes from sensei to practitioner is tempered with humility and morality. 

Look at the eight English translations, the below graphic with English translations and then compare them with not just the physical or spiritual as indicated by the last six lines and the first two then let it settle and slowly cook in your subconscious. You may be surprised just how much you can achieve from contemplation and consideration of this terse writing of karate-zen-koan. It is one of the many that makes the journey interesting and enlightening. 

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.

A Person's heart is the same as heaven and earth.

The blood circulating is similar to the moon and sun.

The manner of drinking or spitting is either hard or soft.

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

The body should be able to change direction at any time.

The time to strike is when the opportunity presents itself.

The eyes must see all sides.

The ears must listen in all directions.

Click for larger view. This graphic pulled from AJA Sensei's FB Wall.

In closing, my efforts and study resulted in my personal translation and meaning of the ken-po goku-i in an eBook or PDF that is available from other sources. A simple effort of a mere 84 pages. It remains as simple as possible much like the gokui's nine lines as redacted in my interpretations. 

Ken-po Goku-i: a person's unbalance is the same as a weight (Heaviness Principle)

When I see this piece of martial koan, a smaller segment of the entire koan called the ken-po goku-i or gokui, I think of many things of which one is the principle of heaviness. Heaviness is the transition a novice makes through the learning of principles from muscling it to utilizing weight in motion to achieve effectiveness in martial practice and application. 

We as martial artists work diligently to achieve application of motion of our body weight in a "sudden" application so we can manifest our weight faster than that of our adversary so they cannot compensate fast enough to claim any advantage over us in our efforts of defense. We maintain other principles such as posture to enhance the application of weight in motion. 

We must exercise our anatomy to maximize our weight as it is applied to techniques, another principle. Therefore I conclude that as to my theory on the gokui, it is a tool to teach us our philosophical principles toward other more physiokinetic principles to apply teachings in defense. Principles are a matter of effectiveness of how we learn and apply the principles of theory (as I do in my writings as they apply to my practice), physiokinetics, techniques and philosophy. 

Do/Michi [道]

The character/ideogram means "road; street; way; path; course; route; lane; the way (of proper conduct, etc.); one's way; morals; teachings (esp. Confucian or Buddhist); dogma; way; method; means." Also "Taoism."

This is the yin of martial arts. The yang is the physical combative aspects. Both together give you the one whole of all martial arts. You can see this division when you study the complete and fundamental principles of all martial systems, i.e. the principles of theory, physiokinetics, technique and philosophy. 

The ken-po goku-i also alludes symbolically and metaphorically to this division and within the overall division of yin-yang, each smaller part contributes its yin-yang to the whole for a complete practice of martial arts. This is the yin or way, path or method to the yang or jutsu, technique or application of the physical that is the combatives of fighting, combat and war. 

To leave any part out of the whole leaves the martial arts broken and lacing completeness or wholeheartedness. To be complete human kind must have both male and female - it is just nature. Nature involves two complementary but different halves to make things whole and this goes especially with martial arts. 

To have a practitioner of martial arts without the yin half leaves a brutal and often misguided application of techniques. It is leaving reality out for the sake of the fiction that is today's martial art community - mostly. 

To teach something that is not relevant to reality, i.e. self-defense or combatives, is to leave out the yang for the benefit of more yin. Humans abhor violence on the whole and will naturally avoid it. This tends toward acceptance of the more yin aspects leaving the yang to flounder on the shore out of the life sustaining water that is the whole of martial practices. 

Embrace the whole to achieve true martial arts. Leave the halves joined, moving and changing to be a martial art that is both art and practical for today's world still with violence as a part of the one whole that is mankind. 

When the Physical Trumps Other Principles

Many of the first karate instructors in the west started out with nothing more than the physical teachings of the system. What I mean by the physical teachings is they learned the mechanics of the basics, kata and rudimentary kumite, i.e. a few boxing like combinations coupled with kicks. I have often theorized and hypothesized that this was due to the influences of the change from jutsu to a model more attuned to younger folks and the school systems of Japan and Okinawan, after WWII.

In the Isshinryu community the first generation students, many of them but not all, fell prey to the same issue. It can be assumed, for the moment, because of a statement from Shinsho or Cisco, Tatsuo-san's second son, where he explains why Tatsuo-san wanted those first generation students to embrace the ken-po goku-i. He stated, “My father wanted Americans to know more about “gokui (essential points) of Isshin-ryu karate but they only had a year to learn on Okinawa. So he only taught the basics or the physical applications.”

This was the foundation of western karate and in particular western taught Isshinryu. I am not saying that what I perceive is the actual truth but until I encounter facts that support another viewpoint my theory stands, for now. The goku-i or essential point of the way of the fist does provide a means to extract such things as the fundamental principles, i.e. a person's balance is the same as a weight, that speaks to several of the fundamental principles of martial systems and/or effectiveness. Balance comes from proper breathing, adequate and correct posture which comes from spinal alignment, structure; then their is the principles of heaviness, relaxation. centeredness, etc. All principles of martial systems that are the foundation of all combative arts.

This particular example also explains a part of the principles as explained by the term "chinkuchi." My readers all know how I love to talk about that one especially since it connects to the complete spectrum of principles as I understand them and that connects to the goku-i and its inferences per Tatsuo-san's desire for Americans to study the ken-po goku-i.

What this original model of teaching the physical while leaving the more important aspects alluded to through the goku-i left most karate instructors focused only on the application of the physical covering only part of the principles of physiokinetic's while leaving out the principles of theory, technique, and philosophy.

What I believe was the true intent of Tatsuo-san and Shinsho-san in presenting the goku-i was each of us must seek out the full spectrum of martial arts, i.e. the full shu-ha-ri that embraces the full model of the principles of martial effectiveness/systems. It also makes me understand his early promotions of some to roku-dan with emphasis that afer fifteen years or so then accept the grade because he was hoping and assuming the Americans would learn from the goku-i, discover things like chinkuchi and the principles behind it and karate and then assume a teaching role to pass all of it along to their students.

Maybe I got it right and maybe I don't have a clue. I just know that even those who profess to fully understand the system and the wishes of Tatsuo-san are not forthcoming with said teachings. They tend to hold them near and only pass their teachings along to those who are within that circle. It is a shame as this kind of stuff could change the beliefs, as it has for me, of the Isshinryu community resulting in a one unified wholehearted Isshinryu - something I believe Tatsuo-san wished for his system.

Number 9

Click for larger view.

The number nine has significance in the ancient Chinese classics and in the Chinese numerology. For this post it involves nine parts. The first part being the foundation on which everything is based (no pun intended). The next five parts deal with a symbolic relation to the five elements, also a part of the Chinese belief system. The five elements being "metal, earth, water, fire and air." The next part is the one that is linked to the mind while the next part is linked to the spirit. The final and important last part that brings it all together into one whole or wholehearted singularity is you, the human or person. 

These nine parts symbolically tell us the story of how one achieves master of any discipline and for our discussion/post the martial arts. It symbolizes how we can achieve a mastery of the fundamental principles of martial systems. It also is representative of the ken-po goku-i. The gokui is made up of eight parts and the ninth being the practitioner while my version consist of the nine parts that symbolically include the practitioner, i.e. the ninth is the sense of touch to coincide with sight and sound. 

Symbology was an important part of transmission of all things. For martial arts of Asia it was a huge part of the belief and cultural systems the Chinese used in their earlier times, i.e. such as the symbolism used in the I Ching or book of changes for divination of the present and future through an understanding of the past, the people and the way of the universe. 

This is an effort to connect the ancestry of modern martial arts. One of its core beliefs is the whole of the parts, to create a holistic one-ness in practice, training and application of the system by bringing all the individual parts, as taught, trained and practiced, into one wholehearted system. Leaving any one part out of the equation results in a different solution that is often skewed or out of sync with the many esoteric principles of martial effectiveness. 

Enso/Ensou [円相]

The characters/ideograms mean "circle painted with a single stroke in Zen calligraphy." The first character means, "circle; yen; round," the second character means, "mutual; together; each other; councillor; aspect; phase; physiognomy." 

A moment when the mind is free to let the body-mind create spontaneously. It symbolizes many things, i.e. absolute enlightenment, strength, the universe and the void, to name a few. As indicated it is associated with Zen and Zen is associated with martial arts, systems or styles in a more esoteric representation. 

In the Isshinryu system enso is represented or symbolized in the kusanku kata, i.e. in the opening move the hands begin at the apex indicating heaven (天[☰])then the hands move outward and down to create a circle, i.e. an enso symbol if you will, to meet at the bottom indicating the earth (地[☷]). The symbolism in the kata movement is to symbolize the universe or world in peace as taught in traditional karate. This is also taught through the saying, "there is no first strike in karate." 

The circle and symbolism of heaven and earth form through the I Ching's characters the one whole for the Universe or as in the I Ching the yin-yang principle of life and the universe. The Isshinryu system also represents or symbolizes esoteric meaning by the two kata, i.e. sanchin and naihanchi, as sanchin = yang while naihanchi = yin, as representing the birth of Isshinryu, i.e. sanchin = father, naihanchi = mother and Isshinryu = son, etc. 

The enso represents reciprocals and compliments within the universe that without we and the universe would not exist, i.e. the one separating into two complimentary opposites of yin-yang. The one, yang, represents the other, yin, by the small opposite colors with each side of the two complimentary halves making for the whole, i.e. the construct wholeness. 

It represents the one as neither opposites nor that they negate one another but rather the two complementary sides make for the one whole of everything within the universe. It is a singular cycle of force that make for opposites as togetherness. 

The enzo symbolized what makes for the very nature of conflict, combat and fighting. Then the one underlying singularity of all martial systems are the principles that are universal  that cannot be taken from nor added to but exist in the absence of principles or non-principles. 

Tatsuo-san tried to convey such things to the first generation of karate students in the late fifties and early sixties by presenting them with a silk paper with the ken-po goku-i written in both kanji and English where the first two set speak to heaven and earth; sun and moon, etc. to provide hints to the more esoteric principles of his system - Isshinryu.

The Sum of the Parts

Parts being the fundamental principles of martial systems. The sum being the entire whole that are the parts of the fundamental principles in order to master the martial arts. It becomes very apparent when studying the principles separately, parts, that in order to get the most of the principles one must know them all and have the ability to work them as a complete set or the sum of the parts. 

The principles are chocked full of inferences to how they all depend on one another to get maximum effectiveness in applying the principles to martial systems. You would think this would be obvious as any discipline in life requires much more than knowing one or more parts of a whole. To achieve a wholehearted practice of martial arts means taking all the parts and causing them to work symbiotically much like the concept of yin-yang. All the parts are the various stages of either yin or yang or maybe yin and yang as it traverses through its dualistic paths.

This is the teachings of the ancient classics, it is the law of the universe and it is the meaning applied to martial systems such as Isshinryu, the one heart or wholehearted system of Okinawan karate. Tatsuo-san studied and lived the ancient classics. He was a sumuchi using the ancient Chinese classics including the astrological charts, etc. He also tried his very best to transcend the obstacles created by the differences in cultures, i.e. wester vs. asian, to pass on to us the key to his beliefs and knowledge, i.e. the ken-po goku-i (chock full of symbolism, etc.). 

Sansai, Hakke and Inyo

Sansai [三才]

The characters/ideograms mean "three powers; heaven, earth and man." The first character means, "three," the second character means, "genius; years old; cubic shaku."

Sansai refers to the three powers represented within the ancient classic, "I Ching." In the hakke or eight trigrams the three lines generally refer to the three powers. There are several combinations up to the hexagrams used in the I Ching that hold the positions of heaven, earth and man. Some understand this to mean heaven-man-earth where man standing on the earth is open to the influences of the heavens and earth. This is maybe the simplest theory of the three powers.

In Isshinryu Tatsuo-san believed wholeheartedly in the three powers. He used such classic beliefs along with some ancient classics such as the I Ching for his work in divination or fortune telling. At the entrance to one of his dojo you will see characters referencing this belief and work to include his birth hexagram.

Since the hexagrams, 64, are derived from combinations of the eight trigrams, hakke, you will immediately notice their influence toward the new system of Isshinryu by the eight empty hand kata. It also becomes apparent when you receive the original "eight" ken-po goku-i along with the silk promotion certificates (i.e. these were presented to many of the first American practitioners in the late fifties and early sixties, etc.). 

A.J. Advincula sensei often speaks of the three powers within Isshinryu, i.e. Naihanchi-n-Sanchin, Chinkuchi, and muchimi-n-gamaku. This seems to be the core or essence of the make up of Isshinryu. 

There are many other symbolic representations toward the three powers through out the Isshinryu system as created and named by Tatsuo-san. Take a look at the Isshinryu-no-megami, etc.

Hakke [八卦]

The characters/ideograms mean "eight trigrams; divination signs." The first character means, "eight," the second character means, "a divination sign." 

The eight trigrams are a product of the one. The one being the great tai chi that at the birth of the Universe separated into the two, the in-n-yo or yin-n-yang. The yin and yang were represented by a single solid line and single broken line. The two lines are then combined into pairs making four pairs called young yin, young yang, old yin and old yang, etc.

These four have a third line to represent the three powers creating eight trigrams or hakke, the divination signs used to create the sixty-four hexagrams used in the ancient classic, the I Ching. 

The eight kata of Isshinryu as created through divination processes over many years of practice by Tatsuo-san are given birth from the one, Tatsuo-san, through the marriage of the two, Naihanchi from Shorinryu and Sanchin from Gojuryu, giving birth to the one, Isshinryu or the one heart way. Within Isshinryu the essence that is fundamental principle of the system are chinkuchi, muchimi and gamaku, i.e. whereby the true power of the system manifest. 

In all things there is one and in Isshinryu, born from the one to the many as manifested by the three powers within Isshinryu, i.e. the father and mother paired to give birth to the one where the three powers combine and are named, Isshinryu. A manifestation of the two forces, yin and yang or naihanchi and sanchin or shorin and goju - soft-hard/yin-yan/in-yo. 

Inyo [陰陽] ☯

The characters/ideograms mean "cosmic dual forces; yin and yang; sun and moon, etc." The first character means, "shade; yin; negative; secret; shadow," the second character means, "sunshine; yang principle; positive; male; heaven; daytime."