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Often the question comes up, “What is karate?” Some say it is a sport, some say it is a combative system for use in unarmed combat and some say it is to apply skills for self-defense. Then you have the more philosophical model where some feel strongly it is a physical manifestation of a meditative practice toward self-improvement and so on. Some even think that all of these are applicable.
Truthfully, from my perspective and perception, I believe that most of the above should be a part of karate, i.e., under the heading of principles of theory, physiokinetics, technique and philosophy. This seems to encompass a more traditional and classical study of karate-jutsu-do.
One of the leading luminaries toward the acceptance and spread of karate from Okinawa through Japan was Sensei Gichin Funakoshi who wrote the following statement as a part of his, “Third Precept: Karate Cultivates Justice.” (Read about it HERE: http://www.kowakan.com/funakoshi-gichin-yamaguchi-gogen-the-war-years/ )
I quote, “Karate-do is an unarmed martial art because your hands and your legs can be used like swords. You should not use karate-do for injustice or outrageous behavior. You should be in a position of justice and use karate-do only in emergency situations. Then its power will be seen.” - Funakoshi Sensei.
If the karate and martial art communities accept this as truth then it goes a long way to tell us what the true essence is of karate. When I read the part, “You should not USE karate-do for INJUSTICE or OUTRAGEOUS BEHAVIOR,” I lean heavily toward the understanding that the true essence of karate training and practice is about the use of karate for self-defense/protection only in situations where the use of karate skills is necessary and appropriate to the forces used against that individual.
Read his precept again, the quote also has contradictions but only if your definition of karate-do and martial art are about the more philosophical benefits. The majority of the quote does focus heavily on its use as a combative type application toward defense but in his day with the upcoming World War he may have also meant it as a means to gravely damage and/or kill the enemies of Japan. After all, the article written about this third precept does involve most of the actual statement as a War oriented honor and justification for Japan and its citizens to take up arms against the U. S. and other Asian nations of those times.
His other remarks toward its use as to justice, justice of the sociality, the governing bodies of that society and its members is clear in that karate should be used to enforce the mandates of that society and government. But the question does arise, “Do we use that as a basis for modern karate?” I ask because we all have to remember that many of the beliefs, precepts and maxims that drove karate practice were relevant then but may not be now. Yet, if one of karate’s founding fathers wanted his karate, note I stressed “his,” to be used only for the purposes discussed and quoted then we can possibly extrapolate it to mean that karate, in essence, is NOT sport; not a method of self-improvement in a more philosophical sense and not meant to be used to earn money as if a studio or club for fitness and self-gratifications, etc.
Many of those professionals of these modern times also tend to say that martial arts, including karate, are about damage and death, not winning trophies or accolades or grades or control and so on. It is about using the mental-physical violent actions to stop a threat and safeguard the clan or tribe as well as societies mandates. Anything else is just human egoistic self-soothing manifestations derived from a more academic oriented educational form of a physical discipline misnamed as “Karate or Martial Arts.”
Look at this perception and perspective as one would an “Armchair Quarterback,” for Sunday Football. They have never played but they tell themselves they are experts and often express that loudly during the games. Ain’t we special!
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