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.”

Belief in a System; Belief in Self; Belief in Change

For some, their belief of the Isshinryu System has become a matter of identity. They identify themselves strongly with what they understand about this system that it resulted in the creation of a dogma, a tribal system and a driving belief that in lieu of supporting a life it drives that life. 

It has become a tribal survival thing where any perceived attack on that group triggers a violent response to protect the tribe so it may survive. It doesn't matter whether the attack, the attack being some submission of proof of facts, etc., is actually true, relevant and the driving force toward necessary change, it is perceived only as an attack and that triggers the monkey brain to protect and the monkey brain knows that what currently exists worked in the past and the monkey survived then so it should survive again. 

Some have built such a strong connection with their belief system that any perceived change or attempt to contradict that belief results in conflict. The protection of that belief is so strong that often it clouds the mind where the monkey brain pushes its past successful agenda to the front and the instinct to leave that previously successful model alone is even stronger. Change for the Lizard brain and the Monkey brain is almost set it stone where the conscious, human brain, effort must be strong and capable to smooth over the stone to allow new change to take place. 

It was once stated by Nakazone Sensei, "... differences in opinion are a good thing. However, it is not good either to hold on too tightly to your opinion. When this happens you will fall astray. Someone who seriously trains in karate must study widely and train deeply. They must always bear in mind to train their bodies otherwise they will lose their way and become vain, shallow and filled with nothing but ambition."

It was also said by an unknown, "It’s like a village that has no birds. When someone points to a bat and calls it a bird, they believe him."

Pictures are worth a thousand words but often pictures can be deceiving and subject to the memories and perceptions of persons often subject to human nature where memories are often changed as they are encoded to reflect a previous belief along with being subjected to perceptions and influences of their own culture, beliefs and the environments they are exposed to over time. Even then as time ages us our memories of even pictures, that don't change, become muddled and confused where the mind then sets a belief to the moment according to what makes the individual feel comfortable, secure and still a member of the tribe, the group and the social structure to which their identity is tied, strongly. 

Should this person or persons be held in contempt because they strongly stay with something that may be wrong or is wrong? Do they deserve to lose the respect of others simply because they cannot make the change? Do they lose the respect and admiration of their tribe if they do make that change? 

When you feel the monkey jumping up to strongly and resentfully refute some new stimulus, stop, put the monkey back in its cage and actively listen. Then use "Millers Law," "In order to understand what another person is saying, you must assume that it is true and try to imagine what it could be true of." - Dr. George Miller, Psychologist. (Note: It is not an easy thing!)

Remember, when you encounter such strong resistance don't assume the person is making things personal or emotional. Often it is something that controls them and I believe when the monkey returns to its cage for that person and the spend some time thinking things through that is some cases they will actually realize the reality of things and accept some changes. Not all, but some and that is progress. 

Carrying A Weapon

In a recent posting by Marc MacYoung about "Talisman's," i.e. brandishing a weapon in self-defense, I got to thinking about teaching self-defense with weapons. 

What first occurs to me is to ask the student, "Why do you feel the need for a weapon?" There are many reasons why carrying a weapon is necessary. I am not a professional but I suspect it regards, mostly, about working as a professional. I can't think of too many reasons why a civilian would have a need to carry a weapon. I will bow to comments made by professionals.

As a self-defense instructor I would also have to ask, "What type of weapon does one NEED for self-defense?" This too must refer to the professional disciplines because I still can't fathom what weapons are needed by civilians for self-defense.

So, before I continue on that path, I have to ask, "What do people perceive of a person who carries a weapon no matter what the reason especially when that person is NOT a professional, i.e. Police, etc.?" What is the perception when you see or hear of a person who defended themselves with a weapon be it a gun, club or knife, etc.? Do people think that because you carry a weapon you are "looking for trouble?" 

In the self-defense world there are many steps you must pass through to expose yourself and encounter violence or conflict where some physical means of self-defense are necessary so why carry a weapon at all? If you are knowledgable about conflict and all that entails, i.e. the before violence, the during violence and the after violence, etc. then why carry a weapon. 

One of the major points Mr. MacYoung wanted to make is this, "If you carry a weapon are you absolutely prepared to use it without hesitation?" I am not saying, "brandish it in the hopes that the other person will back off" but if the necessity of the weapon is unavoidable are you prepared wholeheartedly to use that weapon within the confines of legal self-defense all the way up to and including deadly force? Marc MacYoung suggests that it is "stupid" to think that the "threat of violence" will work. He says, it doesn't and he should know as he has lived that life. 

Then there is the question, "Is the weapon you carry legal?" There are large lists of weapons deemed illegal in California and I, personally, viewed the list with surprise when I would read a weapon I thought would be legal as illegal. 

Let's say you like to carry a pocket knife as a self-defense weapon and you feel it is necessary also as a work tool. Many laborers carry such a knife at work because of the convenience. The devices that are added to a pocket knife are mostly there to make it convenient and easy to operate with one hand. An electrician working to splice wires may find it convenient to reach back, remove the knife (it has a clip to fasten it to the belt), and with one hand flick it into the open position so they can cut while the other hand holds the wires. This seems, on the surface, a good thing for the electrician. They often carry it that way all the time under the belief they might need it for things in general at any time and that convenience is also good. 

Lets say that this same electrician decided, unknowingly, to purchase a pocket knife that has the "assist" function, i.e. a function of a spring like device that will power open a knife so that you don't have to flip or flick it with the thumb assist (that thumb assist in most cases is still there on these knives). What would a laymen perceive of that knife if self-defense were involved and the other participant was stabbed and cut seriously and may even be dead? Not so clear cut because I might think, "why did this guy want the assist when the normal thumb device works just fine?" What was the reason for carrying it outside of the work environment? Can he justify that carry? 

I can see that there may be many questions and assumptions that could sway a group of every day normal persons into thinking that maybe this electrician had ulterior motives and we haven't discussed the rest of that story, i.e. why did he use it and why did he kill the other person, etc. and so on and yadda yadda yadda. 

I guess what I am getting to is this, "Think hard and long as to why you THINK you need to carry a weapon for self-defense." I say THINK because that is something that must come from the human brain. I didn't say "FEEL" because that comes from "emotions" and emotions tend to come from the monkey brain. 

Self-defense as you are aware of is something that must be fully comprehended through study, training and practice before you make any decisions as to use and whether carrying a weapon is necessary or even smart. When you decide, think about any emotional content that drives your decision. Think, is this my human brain saying this or is this my monkey brain driving this train? It is hard but in the end, worth the effort.

There is a good deal of self-analysis, social analysis and environmental, situational and legal analysis that must go on before, during and after the search and study of self-defense. As can be readily perceived when you go to the "No Nonsense Self-Defense" website by Marc MacYoung that self-defense and conflict and violence are complicated, convoluted and most difficult and that is without even taking one self-defense class.

Martial "Systems"

The issue with discussing systems with only words. Words and sentences must, by necessity, come only one at a time in a linear, logical order. Systems happen all at once. They are connected not just in one direction, but in many directions simultaneously. To discuss a system properly, it is necessary somehow to use a language that shares some of the same properties as the phenomena under discussion.

The physicality of martial arts goes a long way toward this goal of explaining a system, such as karate, in a multidimensional holistic way, i.e. by the sentence you speak, the actions you take and the sense modes used together to learn and teach, i.e. seeing, hearing and tactually (feeling the movements by your own body and by the touch of an adversary, etc.). This method lets a practitioner see all the parts of a picture at once. It is a tactile method that incorporates other means, i.e. seeing and hearing, to achieve understanding that will not come simply by the telling. 

Sensei must adapt the ability to first teach the fundamentals or basics by providing a definition of the system and by dissecting it down into its most atomistic forms, i.e. why we teach individual principles academically to start then begin to use the more holistic approach to actually learn them through the body, mind and spirit wholehearted holistic practice and training regimen. 

Where it achieves its greatest potential is when you begin to put all the atomistic parts back together to make one whole system. Most martial arts don't get to this level of practice and training. They become consumed in the atomistic because it is easier to do and to talk about and to write about, etc. This is what lead to the quantity vs. quality of practice and training debate. It is where martial artists remain stuck in the "shu levels" of the shu-ha-ri training model. 

To achieve a whole system practice give the following some thought and consideration, i.e. remember that to start with the atomistic and working into the holistic provides us the ability to understand parts, see the interconnections, and then create questions that ask things like "What if?" It allows us to see possible future actions and it promotes our ability to be creative and courageous about the system so we may adjust it according to the moment, time and place. 

As with any system, martial systems tend to rely on this more than any other since it involves violence and life and death situations. This model teaches us the simple lesson, "The behavior of a system cannot be known just by knowing the elements of which the system is made." In other words knowing the details does not mean you can apply them as a whole that is required to apply martial arts in a self-defense and combative manner. 

To achieve the ha level in this model means all through the kyu grades and up into the dan grades, i.e. sho-dan, ni-dan and san-dan, one must work diligently on the atomistic. The Ni-dan to San-dan grades are necessary to move from the atomistic into the more holistic system. It is taking all those interconnected atomistic things that make up the entire system and bringing them together into that "one" wholehearted system of martial practice. It is only at these levels can a practitioner achieve a level of expertise to make it work for self-defense and combatives. 

Look at martial systems this way. A martial system is an interconnected set of elements that are coherently organized in a way that it achieves a goal. It should consist of elements, i.e. the fundamental principles of martial systems, basics or fundamentals, kata and other aspects covered in the principles. It must have an interconnectedness, i.e. the principles all work because they are interconnected, etc. It also must serve a function, i.e. in martial arts they work as a means of self-improvement, health and security (self-defense and combatives). If not for this martial systems would simply be a hobby. 

A martial system must have multiple interrelations to be a system. They must be held together or they lose functionality. This is a systemic problem with modern martial systems as a means of self-defense because they lack that functionality. Even tho it still remains a part of a whole, the loss of functionality diminishes its holistic wholehearted value. 

To be a complete martial system it also requires that it exhibits an adaptive, dynamic, instinctual, self-preserving and evolutionary holistic application. It exudes a essence that says this is a system with integrity, both actual and spiritual, or wholeness about the system with an active set of mechanism that maintain the systems integrity. This is not a dogmatic view where one might feel the overwhelming need to keep the system intact and exact as first learned. All systems must change, adapt, respond to situations, achieve goals, and attend to survival. To keep a system stagnant is to reduce the systems effectiveness and applicability.  

A martial system shall remain resilient in this way and that means it must achieve a revolutionary adaptive growth as times and moments and situations change. This is how one system becomes many, i.e. the art of Okinawa "Ti" became several systems, i.e. shuri, tomari and naha-ti, i.e. later to be goju, shorin, isshinryu, etc. 

Knowing that what you practice is a system tells me what I have to do to become an expert in that system. First, can you identify all the parts of that system, i.e. fundamental principles (theory, physiokinetics, technique and philosophy), basics, kata, kumite, etc. Second, do these parts all affect one another? Third, do those parts when applied holistically, as one, produce an effect that is different from the effect of each of those parts as a stand-alone application? Finally, do the parts as a whole provide an effect that over time, persist in a variety of circumstances, situations and applications? You have a system.

Karate, as many martial arts, depend on its viability as a system for effectiveness. Often in modern marital art styles they are actually not a fully developed system. They may have the techniques and the physiokinetics but not the theory and philosophies necessary to make them whole. It also comes from the breakdown of the physiokinetic and technique principles where they are taught and learned but not morphed into one wholehearted holistic application of a "system." 

Remember that to be a system there must be some interconnectedness and if those underlying connections are missing or don't exist than when you believe is a system is actually only a style. A style created to fit the needs of some person, their ego and there personal beliefs. 

What most modern martial styles must try to accomplish is to stop breaking it all down atomistically and begin to look toward the interconnections necessary to make it a system then practice, train and apply it all as a "system."

Each part of the system alone has a function but that function changes as one part responds to another part and one part becomes aware of the other part so that they may function in a whole different way. Remember if the roots of your tree, a system, has dry roots the rest of the tree suffers and possibly dies. Keeping the system intact and fully functional at a productive and efficient way is optimal in a martial system. 

The hardest part of working a system is to remember that it is often easier to learn about the individual parts or elements that to learn about all the elements with their interconnectedness, their interconnections. Bridging those caps puts new meaning to the individual much like bridging the gap between one individual and the individuals in a tribe or group. It is about survival. 

I also must remind myself that there are more interconnections than what I have mentioned in previous comments. There are both physical and mental interconnections. In the physical it begins with health, fitness and ability. It also goes into the flow of energy in the body as the body learns how to function optimally, etc. The mental is the flow if information or data as it pertains to what is being accomplished. It is also the flow of the mind to direct the body so the body directs the mind. All these signals, physical and mental, go to those unconscious and instinctive decisions processes, i.e. like the speed to which a practitioner goes through the OODA loop. 

In martial arts, when the atomistic study of the parts in learned, it is important that one study the system's purpose to lean the more holistic perceptions and applications, the systems purpose is done by watching and performing as the system is applied in, hopefully, realistic applicable ways. Something that flows and remains fluid, not set unrealistic patterns, etc. 

"If a frog turns right and catches a fly, and then turns left and catches a fly, and then turns around backward and catches a fly, the purpose of the frog has to do not with turning left or right or backward but with catching flies. 

Psychologically and politically

"Psychologically and politically we would much rather assume that the cause of a problem is 'out there,' rather than 'in here.' It is almost irresistible to blame something or someone else, to shift responsibility away from ourselves, and to look for the control knob, the product, the pill, the technical fix that will make a problem go away." ~ Donella Meadows, Thinking in Systems

There is very little external influence that can actually influence an individual without some level of acceptance and action of their own that will either result in a positive or a negative. What I mean, we are all responsible for every thing that occurs in our lives and external influences matter little because it is our action to accept or reject those influences - we have free will.

Where have we heard this one before, i.e. we have free will. It is true, I can attribute all the good and all the bad in my life to actions and decisions I made. It didn't matter if it was a conscious or unconscious decision because all that I am comes from what I perceive and believe in my life. I have always had the ability to decide on my actions from the moment of sentience. 

If I get my head knocked off in a fight I can say truthfully that it was something I did, said or didn't say or do that led to that moment. I had the ability to avoid the conflict all the way up to the point where his hand met my head. All the incidents that occur following that hand against my head are also still my complete and total responsibility. 

So, what does that mean to the model of self-defense? It means that any conflict to which I subject myself is something I caused to effect. It means that no matter the actions of others I have that choice. It is up to me so I cannot blame anyone but myself for all that happens to me in life. Barring acts of god, it is me and will always be me. My happiness or sadness, anger or happiness or any other number of feelings, etc. will depend on the actions I took, the actions I take and the results will be the offspring. 

If I actually stop looking for someone else to take the blame or to blame, if I stop looking for the placebo to remove blame from my shoulders or if I stop looking for some gimmick to make me feel no responsibility then I can only surmise that all things that occur in my life are a direct result of something I said, did or applied toward my life. 

The Five Steps to Self-defense ....

I was reading an article about self-defense. Now, I am not a professional but I do have some knowledge of self-defense. I am a practicing martial artists as well and have been studying, practicing and teaching since 1976. I read the entire article but as to this post didn't go beyond the first section, three paragraphs, when I came across the following quotes that left me saying, "This isn't self defense as I understand it." 

First quote, "... define a precise course of action for each confrontation ..." and this bothers me because it left me with the impression that there are, apparently, defined courses of actions for both attacking and defending. I suspect this statement comes from a course of self-defense that promotes specified actions of an adversary with a set response, etc. This is not how conflicts go, there are not set patterns that will always be there for your patterned responses. Even this written response is lacking because self-defense of conflict and violence is staggeringly complex with no set answers for anything. I could go on-and-on-and-on about this but simply access Marc MacYoung's website, www.nononsenseselfdefense.com site and you will begin to get the "entire picture."

Second quote, " ... walk away from any confrontation." Well, here again I seem to feel that this promotes only a small part of self-defense. What about avoidance. If you are in a confrontation you already failed self-defense. Detecting social or asocial situations to avoid entering into conflict of any kind is where you begin your self-defense. In order to "sell a product" with a title of self-defense course you can't really sell a study program that helps detect conflict at its earliest stages to avoid it altogether, right? Again, see Marc MacYoung's site to get that sense of self-defense completeness. 

Third quote, "Certainly, we all realize that walking away is not always an option. This is especially the case when a person either grabs you or strikes you and is not going to stop until they are disabled." Well, here again I wonder what mistakes were made that exposed this person to actual hands on violence. This quote seems directed toward a more socially violent situation and if that were true then the signs were all there but just ignored or missed entirely that one finds anothers hands on your person situation. This sucks. If this were to speak to a more asocial situation then that is another matter. An asocial situation speaks to making yourself a victim. Your actions, etc. apparently resulted in a predator to feel safe enough to take you out and put you down for what ever reason. Walking or running away is still an option provided you can overcome the freeze, the chemical (adrenaline) dump and the fear not to mention that you are probably locked into the OO part of the OODA loop due to the intense pounding you are experiencing. Regardless of the type of conflict and violence involved if you are hands on by an adversary you may have the option to still run away provided you can handle the initial attack well enough. 

Again, I go into this tirade because I am more sensitive to what self-defense is and that it is best to teach someone how to avoid getting into such situations from the start. Waiting till the fight is on is just plain ludicrous - stupid, stupid, stupid. 

Note: The title is a redacted version to hide the original article so as to not disparage the article or author directly. I am sure they all believe wholeheartedly that what they do is good, but, is it?

I really wish there were some clear cut answers to handling conflict, I truly do. It would be so much easier to teach and apply. It isn't all that easy and the hurdles you have to endure are often way past being worth the efforts. The before, during and most of all after of conflict is often more devastating than the fight itself. This is worth thinking about, don't you think?

Note: I did read the article and I didn't find any additional information that supported the quotes in some other context that may actually be correct in that context but I didn't see it. 

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). 

Seishin [精神]

The characters/ideograms mean, "mind; soul; heart; spirit; intention." The first character means, "refined; ghost; fairy; energy; vitality; semen; excellence; purity; skill," the second character means, "gods; mind; soul."

Of the definition I feel the most important trait is "intention." I am not clear as to Advincula Sensei's and Nakazato Sensei's context/meaning because I, personally, feel that there is more to this than simply "The true intention of karate is Seishin, which is not to fight." Yes, a solid explanation to the original question of "What is the most important aspect of karate?" 

It is Kyan Sensei's "way" but it lacks the complete substance of what Kyan Sensei may have actually intended by providing us this term to explain the true intention of karate-do. This is not from any special knowledge but rather my personal understanding that is derived from questions, answers and the research I have tired to do over the years. This is not easy with all the obstacles one encounters in researching a foreign discipline like any martial art from Asia. 

Simply, the answers are not that simple. They are not that complex either but they tend toward the difficult. If this terse and brief explanation that spurred this posting is anyting it should be the key that unlocks the practitioners natural inquisitive mind. A mind that will seek out answers from all sources. A mind that will see all sides, hear in all directions and then with an open-mind absorb that which is the essence of martial arts. This may be true "Seishin," i.e. the heart, soul, spirit and intention for the study of Okinawan Karate-jutsu-do.

In the end it is a matter of personal opinions. This is Kyan Sensei's opinion to which Nakazato Sensei agrees and by that passes this belief on to Advincula Sensei who also passes this down to his students.

Seishin Shugyo [精神修行者]

Seishin and the first two characters/ideograms mean, "mind; soul; heart; spirit; intention." The first character means, "refined; ghost; fairy; energy; vitality; excellence; purity; skill," the second means, "gods; mind; soul." Note: See the shugyo entry for that word and set of characters.

The Okinawan's believe that Seishin Shugyo or spiritual training is the "training that comes first." They use a phrase, i.e. Oku Myo Zai Ren Shin," that has a meaning that "in order to find the secrets, one must first have spiritual training." It is also said, "polish the heart through the polishing of technique." 

This adds more meaning to "shugyo" and its importance to the study, practice and training in the art of karate-jutsu, the Okinawan art of the empty hand. 

Seishin-shuyo [精神修養]

The characters/ideograms mean "mental training; moral (spiritual) improvement; practice mental training; cultivate one's mind (soul)." The first character means, "refined; ghost; fairy; energy; vitality; semen; excellence; purity; skill," the second character means, "gods; mind; soul," the third character means, "discipline; conduct oneself well; study; master," and the fourth character means, "foster; bring up; rear; develop; nurture." 

In martial arts this means one who acknowledges "mental training" as an intricate part of karate goshin-do training or mental training in martial arts as a whole. It is to actively incorporate mental training that is not just assumed but rather addressed in details and holistically to support equally the physical training one has in martial arts. 

Seeing All Sides

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. 

Consider The Following

" ... In ancient times the martial arts were referred to as "Ti" and were practiced in great secrecy. Each system was passed down to one person only, the student who was considered by the teacher to be his most trusted and brilliant pupil. If no student was considered worthy to receive the complete teachings of a particular style, that art would end with the last teacher." ~ Chojun Miyagi, 1888 - 1953

If this statement is true and the source is Miyagi Sensei then its meaning is relevant to today's practice of karate. 

First, I have see enough evidence in periodicals to believe that the indigenous system of empty hand fighting was referred to as "Ti," Ti is hogen or uchinaguchi dialect meaning, "hand." Other terms were also used but the essence of this system was "Ti."

Second, there is enough material out there in the world to support the belief that karate was practiced in secret. Since the early edict from Okinawan royalty along with the Japanese at a later time that banned weaponry there came a need for Ti for self-defense. But, other sources also speak of karate or Ti being practiced only by certain persons within a certain class so that the ordinary peasant Okinawan may not have been exposed to Ti. This is speculation as there are no English written sources the will validate any of this theory or model. 

Third, the passing down to only one person seems difficult to believe and to prove. It gives us the idea that the indigenous system of self-defense, Ti, was a variety of styles where in my perceptions "styles" didn't become a system designation until the very late eighteen hundreds and early nineteen hundreds. If the indigenous system of self-defense was simply referred to as Ti then what styles would they be in reference to. It is believed by this author that Ti later became three systems or styles as seen by the village or prefecture or town to which the master of that Ti lived, i.e. Tomari, Naha and Shuri Ti. I am waiting for a new publication that is understood to provide a more concrete history of karate in Okinawa. We shall see what that says to my questions. 

Fourth, if the art or system or style ended if there were no "one student" qualified to take up the reins of the system, etc. then how could karate have flourished to this day. If the current history, as convoluted and spotty it is for the 1800's and after, is true then there were more than one person who carried on the system, style of Ti of yesteryear. Especially with WWII, where many died during the battle for Okinawa as well as serving for the Japanese outside the island not to lessen the deaths by Okinawan's moving about the arena trying to live and survive. 

Lets also add in the Japanese influences to have karate in the school systems to train the warrior spirit for the upcoming WWII conscriptions, etc. Now Ti, that become Karate (China Hand) that then became Karate (empty hand) is in the school systems with a more watered down version felt to best suit the age and maturity of younger students where before we assume students were closer to full adult age or adult age to practice and train with a leading proponent of Ti, the empty handed system indigenous to Okinawa. 

Lets also add in the influences of Okinawan culture and beliefs. These were changing because of the influences of other cultures, ethnic backgrounds, religious beliefs, economic status, upbringing and hundred of cultural differences due to perceptions, context and personal beliefs of all martial artists, i.e. Japanese, Chinese, etc. 

This influences how one or more persons categorize things, how they judge things and the influence on their decision making and their deeply held personal beliefs about the nature of the self, etc. as influenced also by things like Taoism, Buddhism, Zen, etc. 

How do we, today, judge such things and how do we determine the "true, accurate, factual and provable" history of the martial arts? How are today's sources influenced by group dynamics and the underlying group harmony needed as a cultural requirement. How is such group, cultural and belief pressures to influence the responses or answers received in certain situations regarding the gathering of facts, etc.? If harmony is required for all groups as a cultural belief system strongly influenced by Samurai style edicts that are shown through "shikata" models then these influences would change the truth to what is necessary for group harmony, etc. Is this possibly why we get differing responses depending on who is asked, when asked and it what group dynamics?