Targeting in may systems tends toward the trunk of the body followed closely by the head and I always felt this was troublesome. When I strike, punch, kick, etc. I tend to target whatever is in my path, i.e. the hands, forearms, biceps, etc. or the ankles, side of shins, legs in general and so on.
I believe we focus on the two main area's because we perceive those as the targets that will one, get us the tournament point or two, disable the attacker. Not always true especially if the blow, strike, etc. is direct. The body is armored or protected from direct impacts. One who is well developed can absorb strong blows or strikes directly applied to the trunk of the body. If one takes the counter attack off center line and comes in at an oblique angle along with a strike or blow that is angled in lieu of direct the body loses its natural armor significantly.
Example, I sparred with a fellow practitioner of equal ability and skill. It was a blow that came in a downward angel into the floating ribs with what seemed little or no power that dropped him to the floor. Interesting ....
Is it possible that we have point tournament targeting mixed up as combat targeting? If I can attack the legs and/or arms immobilizing them, making them ineffective and useless does that give me some advantages to gain safety with minimal damage? Something to consider, contemplate and study .... maybe.
When do you feel one has attained the ability to teach martial arts?
First, I believe wholeheartedly that a Sensei must be at the level of San-dan or higher. Since attaining a higher level belt is not all the difficult and is dependent on individual dojo and/or organization criteria it is not always indicative of Sensei material.
Being a Sensei in a traditional/classic dojo also requires so much more which would include a certain level of maturity that I would attach both an age and a years of experience where the experience encompasses things like; dojo experience, real life experience and teaching experience (under the guidance of a qualified teacher/sensei.).
I would say one must have between ten and twenty years experience. If they also want to teach self-defense they must have personal experience in that area as well (not just one or two encounters of social school yard type but a professional level encounter such as combat in military or police or prison officers, etc.)
If one is strictly practicing sport oriented martial arts then the criteria is the same but the experience needs only be in the sport oriented arena. Regardless, all Sensei must have from ten to twenty years and be at the ripe old age of thirty to age forty - minimum.
Being a Sensei in a traditional/classic dojo also requires so much more which would include a certain level of maturity that I would attach both an age and a years of experience where the experience encompasses things like; dojo experience, real life experience and teaching experience (under the guidance of a qualified teacher/sensei.).
I would say one must have between ten and twenty years experience. If they also want to teach self-defense they must have personal experience in that area as well (not just one or two encounters of social school yard type but a professional level encounter such as combat in military or police or prison officers, etc.)
If one is strictly practicing sport oriented martial arts then the criteria is the same but the experience needs only be in the sport oriented arena. Regardless, all Sensei must have from ten to twenty years and be at the ripe old age of thirty to age forty - minimum.
One Step Beyond and into the Twilight Zone - a tribute to those who take the step!
There is this place, a place of not only sight and sound but of mind. It is a journey into a dangerous land whose boundaries are beyond what most people can imagine. There is a signpost with all the warnings and information for you to read. Failure to heed those signs makes your next stop: the Twilight Zone!
You diligent studies to gain the knowledge of the zone is the key to your avoidance and survival. Beyond the safety of your life lies the zone: a zone of sights, a zone of sounds, a zone of mind; a zone of shadows and substance, of things beyond normal perceptions. You have crossed over the edge of society into .... the Twilight Zone.
There is this predatory zone of violence and conflict beyond what is know to man. It is vast and dangerous as infinity. It is that zone between light and dark, a shadow that is between safety and reality but is real. It lies in a pit of man's worst fears and beyond the summit of his knowledge. This zone is a dimension only entered in imagination. It is an area I will call the twilight zone - a world of predatory violence and conflict.
We stand as martial artists on the edge of this zone. Only those who dare to work the zone take that first step, that one step beyond normalcy taking them deep into the zone. We may step over the edge to the peripheral of the zone and experience the conflict and violence but we will quickly step back into that safety of normalcy. It is those who dare to step across the edge and continue to walk deep into the zone, this twilight zone, this one step beyond and assume the role of professional - in the Twilight Zone.
What we must learn from those who take one step beyond is the truth, the dangerous world of our unknown, the danger of taking "One Step Beyond." Then we may understand the heart, courage and determination of those few, proud and professionals who live, breath and work in "The Twilight Zone."
You diligent studies to gain the knowledge of the zone is the key to your avoidance and survival. Beyond the safety of your life lies the zone: a zone of sights, a zone of sounds, a zone of mind; a zone of shadows and substance, of things beyond normal perceptions. You have crossed over the edge of society into .... the Twilight Zone.
There is this predatory zone of violence and conflict beyond what is know to man. It is vast and dangerous as infinity. It is that zone between light and dark, a shadow that is between safety and reality but is real. It lies in a pit of man's worst fears and beyond the summit of his knowledge. This zone is a dimension only entered in imagination. It is an area I will call the twilight zone - a world of predatory violence and conflict.
We stand as martial artists on the edge of this zone. Only those who dare to work the zone take that first step, that one step beyond normalcy taking them deep into the zone. We may step over the edge to the peripheral of the zone and experience the conflict and violence but we will quickly step back into that safety of normalcy. It is those who dare to step across the edge and continue to walk deep into the zone, this twilight zone, this one step beyond and assume the role of professional - in the Twilight Zone.
What we must learn from those who take one step beyond is the truth, the dangerous world of our unknown, the danger of taking "One Step Beyond." Then we may understand the heart, courage and determination of those few, proud and professionals who live, breath and work in "The Twilight Zone."
What does it mean or what does it symbolize, the black belt?
Today I read a wonderful post on "What Does a Black Belt Mean?" so I am going to not only provide a link to that post by John Coles Sensei of the Kojutsukan blog but my thoughts as well.
Many of the things quoted and mentioned in the post speak volumes to my views on this subject. First, being a black belt, specifically sho-dan, does not mean or make one an expert. Using some insight from Coles Sensei here is what I feel denotes the belts we wear:
1st Kyu brown belt is like moving or graduating from middle school to high school. To be awarded sho-dan is tantamount to graduating from high school. It does not guarantee the privilege of entering into college or university (that is another whole post on its own). If one is allowed to participate in the college/university levels then to earn San-dan is to graduate with a degree from college/university - an undergraduate. Again, no guarantee that you will attend grad school here either.
Now, to attain a graduate degree of say a PhD or Masters means you have attained the level of roku-dan. Between san-dan and roku-dan one may or may not be accredited the ability to "teach, mentor or instruct" in the system, style or branch of martial art.
If allowed to gain entrance into upper education in martial arts one can achieve a degree and the experience necessary to be awarded the levels of shichi-dan, hachi-dan, ku-dan and ju-dan, i.e. like taking the requirements the the residency necessary to be a doctor.
This is how I envision the belt system with emphasis on the black belt system. One knows instinctively in the martial arts that the label "black belt" covers far more than that first one, sho-dan. Even if the system, style or branch practiced uses the paneled belts and red belts not to forget all those other colors used depending on the systems, etc. that the black belt actually covers, fundamentally, all ten levels of the dan grades.
Making, earning or the award of the sho-dan black belt simply states that one has entered the beginning and is no longer a novice but now a deshi, a practitioner or a disciple, your choice as to perception.
Many of the things quoted and mentioned in the post speak volumes to my views on this subject. First, being a black belt, specifically sho-dan, does not mean or make one an expert. Using some insight from Coles Sensei here is what I feel denotes the belts we wear:
1st Kyu brown belt is like moving or graduating from middle school to high school. To be awarded sho-dan is tantamount to graduating from high school. It does not guarantee the privilege of entering into college or university (that is another whole post on its own). If one is allowed to participate in the college/university levels then to earn San-dan is to graduate with a degree from college/university - an undergraduate. Again, no guarantee that you will attend grad school here either.
Now, to attain a graduate degree of say a PhD or Masters means you have attained the level of roku-dan. Between san-dan and roku-dan one may or may not be accredited the ability to "teach, mentor or instruct" in the system, style or branch of martial art.
If allowed to gain entrance into upper education in martial arts one can achieve a degree and the experience necessary to be awarded the levels of shichi-dan, hachi-dan, ku-dan and ju-dan, i.e. like taking the requirements the the residency necessary to be a doctor.
This is how I envision the belt system with emphasis on the black belt system. One knows instinctively in the martial arts that the label "black belt" covers far more than that first one, sho-dan. Even if the system, style or branch practiced uses the paneled belts and red belts not to forget all those other colors used depending on the systems, etc. that the black belt actually covers, fundamentally, all ten levels of the dan grades.
Making, earning or the award of the sho-dan black belt simply states that one has entered the beginning and is no longer a novice but now a deshi, a practitioner or a disciple, your choice as to perception.
Are my hands and feet deadly weapons?
You can re-read my previous post on karate and deadly hands but just in case here is an article that speaks to this phenomena but as all things, take it with a grain and find/research the stats.
Does donning a black belt automatically convey upon that person "respect?"
No, it conveys a message or symbolizes that the person who wears the belt has achieved a level of knowledge and proficiency to graduate from the "novice" stage to the "student or practitioner" stage. A long way before reaching an expert stage or a Sensei stage.
Respect is earned from deeds and actions taken by the wearer of the black belt. Many black belts are worn by those who are not of a moral standing that reaches this level from my view. Many also wear a black belt who are not deserving of the award or the symbological standards of such an award.
The first black belt is a transitional award moving one from the fundamentals to the actual achievement levels of the practice of martial systems. It is significant and important and where many lose site of the ultimate essence and goals of the "way or DO."
Note: this deals with perception and that is governed by; one, what you have been told about the black belt from others and the media; two, what is considered fashionable at the time you ask; three, whether the source is a part of your culture and ethnic group, and finally; four what power relationship exists between you and the source of the answer.
Respect is earned from deeds and actions taken by the wearer of the black belt. Many black belts are worn by those who are not of a moral standing that reaches this level from my view. Many also wear a black belt who are not deserving of the award or the symbological standards of such an award.
The first black belt is a transitional award moving one from the fundamentals to the actual achievement levels of the practice of martial systems. It is significant and important and where many lose site of the ultimate essence and goals of the "way or DO."
Note: this deals with perception and that is governed by; one, what you have been told about the black belt from others and the media; two, what is considered fashionable at the time you ask; three, whether the source is a part of your culture and ethnic group, and finally; four what power relationship exists between you and the source of the answer.
Are my hands "deadly weapons" when I reach black belt?
Nope, not, no way, ain't happening even if you do makiwara, etc. Now, if you have a willing participant who will stand still and allow you to apply some technique that has a potential to inflict great damage it may or may not actually cause death. It is not that easy to "kill" someone with your hands and feet.
I would tend to believe that if death occurred it was not the technique that does it but rather some other external action or incident that causese the death, i.e. like I hit you in the face and you fall, i.e. gravity is the killing energy here, and hit your head on a rock. The likelihood of death is greater here but this is not fool proof either.
Now, can your karate technique cause damage to another person? You betcha it can but then again the damage may or may not end the incident. There is just too much going on and the probability that your technique will actually kill someone is very, very low. But remember, the damage you do and the circumstances under which you apply said damage can lead to incidents of wrongful death which can be classified and unlawful killing, i.e. murder.
In order to answer this question you will need to touch base with professionals and the associated research to determine just how many killings or death are a result of a martial art technique. Bet you will find none or may one or two and then you will find that the killing/death was a result of something occurring after the application of said technique.
Deadly weapons can be a baseball bat, a carving knife from your family silver set, or a fall from tripping over a newspaper you forgot to remove from the front walk to your front door. Is the probability of this high or low?
Now that I answered the question here is another question that relates, "Are my hands deadly weapons?" The answer is not clear cut but as I find from a recent article you can kill with your hands and feet. Read the article, "Punched to Death." There are FBI details there that do speak to many things regarding hand-to-hand encounters, etc.
I would tend to believe that if death occurred it was not the technique that does it but rather some other external action or incident that causese the death, i.e. like I hit you in the face and you fall, i.e. gravity is the killing energy here, and hit your head on a rock. The likelihood of death is greater here but this is not fool proof either.
Now, can your karate technique cause damage to another person? You betcha it can but then again the damage may or may not end the incident. There is just too much going on and the probability that your technique will actually kill someone is very, very low. But remember, the damage you do and the circumstances under which you apply said damage can lead to incidents of wrongful death which can be classified and unlawful killing, i.e. murder.
In order to answer this question you will need to touch base with professionals and the associated research to determine just how many killings or death are a result of a martial art technique. Bet you will find none or may one or two and then you will find that the killing/death was a result of something occurring after the application of said technique.
Deadly weapons can be a baseball bat, a carving knife from your family silver set, or a fall from tripping over a newspaper you forgot to remove from the front walk to your front door. Is the probability of this high or low?
Now that I answered the question here is another question that relates, "Are my hands deadly weapons?" The answer is not clear cut but as I find from a recent article you can kill with your hands and feet. Read the article, "Punched to Death." There are FBI details there that do speak to many things regarding hand-to-hand encounters, etc.
How can anyone possibly attain black belts in several systems, styles or branches of martial arts?
The old stories abound on how masters of old would study one kata for years to learn it. Today, you hear stories or resumes that a person has a black belt in this system, a black belt in that system and a black belt in the system, how can this be if it truly takes years to learn even one kata and all its accouterments?
I have a theory! Lets just say that those who hold black belts, kuro obi, in many systems actually knows each of them to the depth and breadth the traditionalists speak of to truly know karate or any martial system. I won't bore you with facts and figures that would disprove the possibility and I won't preach that those who "know" many systems or styles is actually only knowledgeable of the mere surface movements of same, that would be unfair as there are those out there who have the depth and breadth of many systems and rightly so.
I hypothesize that if a person comes to truly know, understand and practice a system, style or branch down to its deepest depth and to the edge of its widest breadth that they have found, learned and truly understand the fundamental principles of martial systems. Once you know the one then the others are merely and adjustment to fit the style, system or branch of martial art.
Take a close look at Isshinryu, Gojuryu, Shorinryu and tell me you don't see a lot of similarities in the techniques, kata and overall practice. At their core the fundamental principles of martial systems are fundamentally the exact same thing. Body alignment is body alignment but how the body alignment is applied is the only variation. Generation of power is generation of power applied is the only variation between the systems, styles or branches. This is a fundamental truth of all martial arts.
This means that one system, style or branch is fundamentally no different than any other system, style or branch in the light of fundamental principles but the signature of each is unique and individualized by the person who created the system, style of branch.
Isshinryu, my style/branch, can be seen as the same as goju and shorin, the father and mother of the child Isshinryu or the one heart way. It's uniqueness comes from Shimabuku Tatsuo Sensei as he blended those two into the one unique personalized version or variation he calls Isshinryu.
Hey, this ain't rocket science you know. ;-)
I have a theory! Lets just say that those who hold black belts, kuro obi, in many systems actually knows each of them to the depth and breadth the traditionalists speak of to truly know karate or any martial system. I won't bore you with facts and figures that would disprove the possibility and I won't preach that those who "know" many systems or styles is actually only knowledgeable of the mere surface movements of same, that would be unfair as there are those out there who have the depth and breadth of many systems and rightly so.
I hypothesize that if a person comes to truly know, understand and practice a system, style or branch down to its deepest depth and to the edge of its widest breadth that they have found, learned and truly understand the fundamental principles of martial systems. Once you know the one then the others are merely and adjustment to fit the style, system or branch of martial art.
Take a close look at Isshinryu, Gojuryu, Shorinryu and tell me you don't see a lot of similarities in the techniques, kata and overall practice. At their core the fundamental principles of martial systems are fundamentally the exact same thing. Body alignment is body alignment but how the body alignment is applied is the only variation. Generation of power is generation of power applied is the only variation between the systems, styles or branches. This is a fundamental truth of all martial arts.
This means that one system, style or branch is fundamentally no different than any other system, style or branch in the light of fundamental principles but the signature of each is unique and individualized by the person who created the system, style of branch.
Isshinryu, my style/branch, can be seen as the same as goju and shorin, the father and mother of the child Isshinryu or the one heart way. It's uniqueness comes from Shimabuku Tatsuo Sensei as he blended those two into the one unique personalized version or variation he calls Isshinryu.
Hey, this ain't rocket science you know. ;-)
Is fighting why we practice Karate?
Yes, surprised at the answer?
You should not be surprised because historically speaking this system of defense as it originates from Asian sources was inspired by the art of being a warrior. Even in the Marines today there is a part of boot camp dedicated to hand-to-hand combat. The ancient Greeks took this to a high degree as they were noted to be fierce warriors.
Hand to hand systems can be found in all parts of the world and in all cultures. But, there is that huge "BUT" that makes things change, natural and normal change.
Fighting should not be the soul and exclusive reason why one learns a martial system like "karate." In all ancient systems the ability to fight proficiently has been acquired on both sides of the battle lines, i.e. by the "good" and the "bad." The good being those who overcome adversaries and the bad being the vanquished. The good can be vanquished as well by the bad as history tells the story from the view and perspective of the "winners."
Any system of fighting must be tempered with a cultural belief system that governs how it is applied in life. The protectors of the morally correct have to have the tools to achieve those victories in the name of defense, protection and group preservation - this is nature's way.
Karate-jutsu didn't just become a "do or way" but simply brought out into the lime light that part that was second to the physical aspects. As all defenders find true that when the dangers are dormant they must continue to achieve proficiencies to compensate for the lull so when the need arises they are ready, able and willing to rise to the challenges. If the systems don't have some morally correct way about them they can be used for other more incorrect things, i.e. the good become the bad and the good-bad must then come to the battle field.
In this I was recently asked if karate or any marital system be utilized to "preserve one's self-respect?" I would say no, self-respect is something that cannot be recorded by a picture. It is a type of damage that does no apparent physical harm to anyone and only to the individual as a mental harm if that person allows the concept to govern them vs. them governing themselves. Using the excuse that "self-respect was at stake" is just that, an excuse for someone to do something they wanted to do in the first place. How can one avoid conflict this way?
You should not be surprised because historically speaking this system of defense as it originates from Asian sources was inspired by the art of being a warrior. Even in the Marines today there is a part of boot camp dedicated to hand-to-hand combat. The ancient Greeks took this to a high degree as they were noted to be fierce warriors.
Hand to hand systems can be found in all parts of the world and in all cultures. But, there is that huge "BUT" that makes things change, natural and normal change.
Fighting should not be the soul and exclusive reason why one learns a martial system like "karate." In all ancient systems the ability to fight proficiently has been acquired on both sides of the battle lines, i.e. by the "good" and the "bad." The good being those who overcome adversaries and the bad being the vanquished. The good can be vanquished as well by the bad as history tells the story from the view and perspective of the "winners."
Any system of fighting must be tempered with a cultural belief system that governs how it is applied in life. The protectors of the morally correct have to have the tools to achieve those victories in the name of defense, protection and group preservation - this is nature's way.
Karate-jutsu didn't just become a "do or way" but simply brought out into the lime light that part that was second to the physical aspects. As all defenders find true that when the dangers are dormant they must continue to achieve proficiencies to compensate for the lull so when the need arises they are ready, able and willing to rise to the challenges. If the systems don't have some morally correct way about them they can be used for other more incorrect things, i.e. the good become the bad and the good-bad must then come to the battle field.
In this I was recently asked if karate or any marital system be utilized to "preserve one's self-respect?" I would say no, self-respect is something that cannot be recorded by a picture. It is a type of damage that does no apparent physical harm to anyone and only to the individual as a mental harm if that person allows the concept to govern them vs. them governing themselves. Using the excuse that "self-respect was at stake" is just that, an excuse for someone to do something they wanted to do in the first place. How can one avoid conflict this way?
Theory vs. Reality
Remember that things you might read or see are simply theory until you are able to vet them out in reality, i.e. reality training or real life encounters. Until then it remains theory and academic. It might seem that simple yet, my theory to date, is nothing is that simple.
Things that seem simple are often very complex but our minds and our nature wants to put things in nice neat compact and simple packages. The first time I was to read about violence I tried to find simple steps to make it jell in my mind. I could not find any such simple formula to learn about it and that was an eye opener. Violence is very complex.
Even now I am reading Rory Miller's new book, "Force Decisions," only to discover yet once again that things are far more complex and convoluted than I imagined.
I was attacked as a teenager by a drug dealer who outweighed me by about one hundred pounds. I survived but felt I could have done something more. Today I reflect on such incidents and say to myself that for fifteen years of age I did pretty darn good. I lived and suffered only some bumps, bruises, cuts and abrasions - very lucky me.
As a Marine I encountered first an attempt to toss me out a second story building. It may not seem like much but you have to remember how much damage you get when gravity pulls you down a couple of feet to the cold hard ground. I managed to actually "act" and "end" the conflict. I survived that one as well. Later I was sleeping in my bunk, rack or bed and suddenly felt a huge pressure on my forehead. I instinctually woke and jumped down off the top rack and pursued my attacker. He was faster and got away but I survived the encounter and lived.
As a Marine, dangerous life you know and this was not even combat, I woke the next morning after a real bender to find my OD green issue blanket in ashes and a burn whole over my torso. This one was just lucky as LCpl Balthazar, never forget this guy, came by and said a couple of Marines kept setting my rack, bunk or bed on fire and he kept getting up and putting it out. I can only say in this event I survived through the will and effort of another Marine willing to set up to the plate.
My thoughts on these events as I consider those close encounters violent in nature but are not indicative of true violence and the kind of violence that one would live with in their jobs like Rory Miller and would live with in their lives like Marc MacYoung.
I was lucky and proud of it as other more minor incidents over the ten year tour as a Marine taught me that at least on those occasions I was lucky to have acted. I came to realize that often how I acted didn't sit well with me but now that I have at least been academically introduced to what violence and what violent people are really like I thank my lucky stars that I have "avoided" it and live a peaceful life.
Some of what I have learned theoretically and academically I have managed to assimilate but many things will remain theory and academic because I chose to have it this way. After all, I am 58 years young and I do want to get to be an old Marine, an old guy and remain healthy but aware.
Don't mind me, just going over some things and trying to achieve some enlightenment. I want to remind everyone who has been so kind as to register that they read my crap and enjoy it but that often it is part theory, part academia and just a smidgeon of experience.
Thanks for listening, you get to think about crap as you gain in years of life experience. I chose my path and I feel I chose wisely, now for some more fun. If you can't tell I like to write and hope to get good at it some day :-)
Things that seem simple are often very complex but our minds and our nature wants to put things in nice neat compact and simple packages. The first time I was to read about violence I tried to find simple steps to make it jell in my mind. I could not find any such simple formula to learn about it and that was an eye opener. Violence is very complex.
Even now I am reading Rory Miller's new book, "Force Decisions," only to discover yet once again that things are far more complex and convoluted than I imagined.
I was attacked as a teenager by a drug dealer who outweighed me by about one hundred pounds. I survived but felt I could have done something more. Today I reflect on such incidents and say to myself that for fifteen years of age I did pretty darn good. I lived and suffered only some bumps, bruises, cuts and abrasions - very lucky me.
As a Marine I encountered first an attempt to toss me out a second story building. It may not seem like much but you have to remember how much damage you get when gravity pulls you down a couple of feet to the cold hard ground. I managed to actually "act" and "end" the conflict. I survived that one as well. Later I was sleeping in my bunk, rack or bed and suddenly felt a huge pressure on my forehead. I instinctually woke and jumped down off the top rack and pursued my attacker. He was faster and got away but I survived the encounter and lived.
As a Marine, dangerous life you know and this was not even combat, I woke the next morning after a real bender to find my OD green issue blanket in ashes and a burn whole over my torso. This one was just lucky as LCpl Balthazar, never forget this guy, came by and said a couple of Marines kept setting my rack, bunk or bed on fire and he kept getting up and putting it out. I can only say in this event I survived through the will and effort of another Marine willing to set up to the plate.
My thoughts on these events as I consider those close encounters violent in nature but are not indicative of true violence and the kind of violence that one would live with in their jobs like Rory Miller and would live with in their lives like Marc MacYoung.
I was lucky and proud of it as other more minor incidents over the ten year tour as a Marine taught me that at least on those occasions I was lucky to have acted. I came to realize that often how I acted didn't sit well with me but now that I have at least been academically introduced to what violence and what violent people are really like I thank my lucky stars that I have "avoided" it and live a peaceful life.
Some of what I have learned theoretically and academically I have managed to assimilate but many things will remain theory and academic because I chose to have it this way. After all, I am 58 years young and I do want to get to be an old Marine, an old guy and remain healthy but aware.
Don't mind me, just going over some things and trying to achieve some enlightenment. I want to remind everyone who has been so kind as to register that they read my crap and enjoy it but that often it is part theory, part academia and just a smidgeon of experience.
Thanks for listening, you get to think about crap as you gain in years of life experience. I chose my path and I feel I chose wisely, now for some more fun. If you can't tell I like to write and hope to get good at it some day :-)
The Key [鍵]: Opens [開く] the Door [戸] to Potential
No, what I am trying to accomplish is to give a esoteric gift to those who read my stuff. The gift is a key. This key is to open the door of each person's potential. It is to open the mind so it will think for itself.
I don't want folks to follow anything I provide here or in practice but rather to assimilate all that I have to offer and then decide on their own as to its validity and to its value to that individual, that person, YOU!
I am not saying that anything I provide is either true or false, fact or fiction, or good or evil but rather information that may be or at least seems to be "different." It is not right or wrong, good or bad, true or false - just different.
The sages of China teach that a cornerstone of any great structure is the knowledge gained in its building, creation and foundation. It has to be the kind that is subject to reflection and change as to the moment, the person and the environment, etc.
I hope all who read this and my output are discovering the key and using it to open their door to their potential.
How does yin and yang work?
A complex question I go into with trepidation. I will try to explain it as simplistically as I can with the limited knowledge I have at this moment. Yin-yang is dualistic monism or a theory of dynamic relativity. When we judge something as either yin or yang we are not saying it is pure yin or pure yang but rather one or the other relative to the other.
The theory of nature is that it exists in a constant state of flux or change. It changes constantly in quality, quantity, and/or structure as to its yin-yang elements. It is an endless ebb and flow of movement of nature's processes.
Whether you are breaking something down into its atomistic parts, its particulars or whether you are considering the "whole" of something or its holistic nature you find no neutrality. Think of breathing in and out where one is either yin or yang with aspects of lesser intensity or context being yin with a bit of yang then yang with a bit of yin. When judging an entity as either yin or yang, you never do so "absolutely."
We can observe and detect a dominate yin or yang tendency, i.e. one is yin or yang relative to the other. The yin-yang symbol is an excellent representation of this yin-yang process.
To gain more insight to the true meaning of how yin-yang fit into our view of nature or the universe read the bibliography.
Bibliography:
Stiskin, Nahum. "The Looking Glass God: Shinto, Yin Yang, and a Cosmology for Today." Weatherhill. New York. 1972.
The theory of nature is that it exists in a constant state of flux or change. It changes constantly in quality, quantity, and/or structure as to its yin-yang elements. It is an endless ebb and flow of movement of nature's processes.
Whether you are breaking something down into its atomistic parts, its particulars or whether you are considering the "whole" of something or its holistic nature you find no neutrality. Think of breathing in and out where one is either yin or yang with aspects of lesser intensity or context being yin with a bit of yang then yang with a bit of yin. When judging an entity as either yin or yang, you never do so "absolutely."
We can observe and detect a dominate yin or yang tendency, i.e. one is yin or yang relative to the other. The yin-yang symbol is an excellent representation of this yin-yang process.
To gain more insight to the true meaning of how yin-yang fit into our view of nature or the universe read the bibliography.
Bibliography:
Stiskin, Nahum. "The Looking Glass God: Shinto, Yin Yang, and a Cosmology for Today." Weatherhill. New York. 1972.
What criteria classifies karate as traditional? UPDATE
I was pointed toward a site governed by a senior karate-ka on Okinawa who had just gotten the Okinawan karate governing organization to declare Isshinryu as a traditional system and this is the criteria they used to determine that standing.
Traditional Okinawan Karate-do:
1. Existed for at least fifty years.
2. Maintained its original forms as taught by Tatsuo Shimabuku Sensei, the founder, with no variations.
3. The bow, ritsu-rei, at the beginning and end of kata must conform to the Okinawan traditional manner taught by Shimabuku Tatsuo-san.
Kind of makes my interpretation a bit much do you think? I would comment that no. 2 is a bit restrictive and does not promote the "shu-ha-ri" concept and practice. I think it needs more clarity especially for westerners who don't normally intuitively understand the underlying meaning of things Okinawan, Japanese or Chinese.
Traditional Okinawan Karate-do:
1. Existed for at least fifty years.
2. Maintained its original forms as taught by Tatsuo Shimabuku Sensei, the founder, with no variations.
3. The bow, ritsu-rei, at the beginning and end of kata must conform to the Okinawan traditional manner taught by Shimabuku Tatsuo-san.
Kind of makes my interpretation a bit much do you think? I would comment that no. 2 is a bit restrictive and does not promote the "shu-ha-ri" concept and practice. I think it needs more clarity especially for westerners who don't normally intuitively understand the underlying meaning of things Okinawan, Japanese or Chinese.
What criteria classifies karate as traditional?
First, its origins must be established as from Okinawa. [Okinawan is the birthplace or cradle of karate therefore the system and/or branch much have direct lineage to an indigenous system of karate.
Second, it must be a system/branch of long-established standing. [This means the system/branch must be a time-honored one with a traditional history that speaks to the culture and beliefs of Okinawan's and specifically regarding its history of its indigenous original system called either "Ti or Toudi."]
Third, it must have been developed and created in accordance with traditional Okinawan methods. [As far as can be determined most of the current systems were created from Ti by adepts who reached the level of "HA, i.e. shuhari system," and are on the verge of reaching the "RI" levels.]
Fourth, it must be derived from an inherited pattern of thought or action. [I can see this as the spiritual connections through the Okinawan belief systems, i.e. Confucianism, Shintoism, Buddhism, Zenism, etc. as derived from ancient Chinese classics to include their classics on martial arts.]
Fifth, it must be a custom: a specific practice of long standing. [what is considered a long standing practice? I would classify this as being a minimum of fifty years of practice as to the customs of the Okinawan's]
Sixth, it must be a system or branch of a system that is a part of the Okinawan culture which is passed from person to person or generation to generation, possibly differing in detail, as is customary per the system of shuhari, from family to family, such as the way the Okinawans celebrate what westerners refer to as holidays.]
Seventh, it must be a living transmission of the message of the founder/originator of the system or branch of a system of martial arts. [not a dogmatic adherence but a reverence and transmission of the systems/branches master to all the decedents that are practitioners of said system/branch of system. This must also honor the system of shuhari with "adherence to SHU to all new practitioners through out time."]
Eighth, it must transmit and practice the set of norms, values and beliefs contained in the culture of the Okinawans and passed down from generation to generation.
Second, it must be a system/branch of long-established standing. [This means the system/branch must be a time-honored one with a traditional history that speaks to the culture and beliefs of Okinawan's and specifically regarding its history of its indigenous original system called either "Ti or Toudi."]
Third, it must have been developed and created in accordance with traditional Okinawan methods. [As far as can be determined most of the current systems were created from Ti by adepts who reached the level of "HA, i.e. shuhari system," and are on the verge of reaching the "RI" levels.]
Fourth, it must be derived from an inherited pattern of thought or action. [I can see this as the spiritual connections through the Okinawan belief systems, i.e. Confucianism, Shintoism, Buddhism, Zenism, etc. as derived from ancient Chinese classics to include their classics on martial arts.]
Fifth, it must be a custom: a specific practice of long standing. [what is considered a long standing practice? I would classify this as being a minimum of fifty years of practice as to the customs of the Okinawan's]
Sixth, it must be a system or branch of a system that is a part of the Okinawan culture which is passed from person to person or generation to generation, possibly differing in detail, as is customary per the system of shuhari, from family to family, such as the way the Okinawans celebrate what westerners refer to as holidays.]
Seventh, it must be a living transmission of the message of the founder/originator of the system or branch of a system of martial arts. [not a dogmatic adherence but a reverence and transmission of the systems/branches master to all the decedents that are practitioners of said system/branch of system. This must also honor the system of shuhari with "adherence to SHU to all new practitioners through out time."]
Eighth, it must transmit and practice the set of norms, values and beliefs contained in the culture of the Okinawans and passed down from generation to generation.
What is the greatest responsibility of the Sensei?
To provide "proper guidance" to the practitioners under his or her tutelage. To inspire and insert within each individual a sense of honor and spirit to prevent the systems subversion into the depths of improper application resulting in death, in the unnecessary use of karate. It is the polishing of the spirit to develop the true strength - to maintain presence of mind.
What is the basic law of self-defense?
First, you should read the force laws for your state, county and city. But, in the meantime I found this quote in an article by Mr. Rory Miller that can give you a fundamental definition to get you started, i.e. "The basics of self-defense law, going all the way back to English Common Law, can be summed up: You may use the minimum force you believe is reasonable necessary to safely resolve the situation.
Be careful here. There are caveats to this statement and this is why is is imperative to anyone practicing martial arts or any means of self-protective measures of physical and emotional violence to know, understand and teach/practice with force law as a basis of said teaching and practicing.
Mr. Miller provides, see last post link to article, a bit of meaning behind such terms used above as "may," "minimum force," and "reasonably necessary." Do not assume the quote above is applicable to all laws for I feel those laws are complicated and convoluted when coupled with violence and all it entails. This is why there are "experts" in violence and force law - no one person necessarily knows both sides of this coin either.
I am not an expert, this is just an opinion and theory.
Be careful here. There are caveats to this statement and this is why is is imperative to anyone practicing martial arts or any means of self-protective measures of physical and emotional violence to know, understand and teach/practice with force law as a basis of said teaching and practicing.
Mr. Miller provides, see last post link to article, a bit of meaning behind such terms used above as "may," "minimum force," and "reasonably necessary." Do not assume the quote above is applicable to all laws for I feel those laws are complicated and convoluted when coupled with violence and all it entails. This is why there are "experts" in violence and force law - no one person necessarily knows both sides of this coin either.
I am not an expert, this is just an opinion and theory.
What is an expert in karate?
You would expect the question, "When will I become a master in karate?" Master in the Asian sense is just another word for Sensei which is another word for teacher. This is not necessarily a meaning of "expert."
The second part that needs consideration is, "Who and what criteria says expert?" An expert can be a person who has a comprehensive and authoritative knowledge of or skill in karate. Having or involving such knowledge or skill he or she provides "advice" on "handling" the particulars of the discipline and in this particular case "karate."
So, if you have special knowledge or ability and can perform skillfully the you are an expert. You are an adept: having or showing knowledge and skill and aptitude; technical: of or relating to or requiring special knowledge to be understood; skillfulness by virtue of possessing special knowledge, etc.
There is no point where one leaves the realm of a "layman" and enters into the realm of "expert." In the wold of martial arts everything remains up for grabs and it therefore becomes an individual determination as to whether one is either an expert or not an expert.
The second part that needs consideration is, "Who and what criteria says expert?" An expert can be a person who has a comprehensive and authoritative knowledge of or skill in karate. Having or involving such knowledge or skill he or she provides "advice" on "handling" the particulars of the discipline and in this particular case "karate."
So, if you have special knowledge or ability and can perform skillfully the you are an expert. You are an adept: having or showing knowledge and skill and aptitude; technical: of or relating to or requiring special knowledge to be understood; skillfulness by virtue of possessing special knowledge, etc.
There is no point where one leaves the realm of a "layman" and enters into the realm of "expert." In the wold of martial arts everything remains up for grabs and it therefore becomes an individual determination as to whether one is either an expert or not an expert.
I am testing soon, what if I don't pass?
First, I don't like testing for a variety of reasons. But, the question is a good one for most practitioners so I will answer it the best I can with one caveat, it is my personal opinion - mine alone.
I have never in my entire thirty-six years witnessed a test failure. I believe that one who is, in a classical/traditional fashion, invited to test has already proven to sensei and the dojo they are capable and will pass. One reason is this and another for the more commercial versions is it is income. You pay for the test, you pay for the certificate, you pay for any accouterments like patches and you pay the governing organization.
Think of it this way, in most western training facilities if not the money then the money from enrollment and attendance. If you failed for some reason you could conceivably stop training and attending - lost income. Your friends and associates may follow your lead and stop training and attending - lost income.
This could be even worse if most followers felt you were an exceptional practitioner and you failed. Failure, especially if in front of the entire clan, can leave an impression of a lack of self-esteem, i.e. I am not going to go in front of these friends so they can see me fail.
You get the picture. If you are to test soon, go with it, have a solid and hard practice/training and let the chips fall where they may. Keep your mind in the moment and give no thought to anything other than what you going to do at that moment.
Now, I feel many of you may have guessed that I have actually skirted the question completely here so let me truly answer it now. Roadblocks are gift. When we encounter adversity we should look at it as an opportunity. A way to develop our character and stimulate ourselves to greater efforts. In the yin-yang holistic monism of the universe we would not exist if not for both adversity and prosperity where the ebb and flow of one and the other make us human.
A test failure is an opportunity for the individual to show what their hara is truly made of, their spirit and their intestinal fortitude.
I have never in my entire thirty-six years witnessed a test failure. I believe that one who is, in a classical/traditional fashion, invited to test has already proven to sensei and the dojo they are capable and will pass. One reason is this and another for the more commercial versions is it is income. You pay for the test, you pay for the certificate, you pay for any accouterments like patches and you pay the governing organization.
Think of it this way, in most western training facilities if not the money then the money from enrollment and attendance. If you failed for some reason you could conceivably stop training and attending - lost income. Your friends and associates may follow your lead and stop training and attending - lost income.
This could be even worse if most followers felt you were an exceptional practitioner and you failed. Failure, especially if in front of the entire clan, can leave an impression of a lack of self-esteem, i.e. I am not going to go in front of these friends so they can see me fail.
You get the picture. If you are to test soon, go with it, have a solid and hard practice/training and let the chips fall where they may. Keep your mind in the moment and give no thought to anything other than what you going to do at that moment.
Now, I feel many of you may have guessed that I have actually skirted the question completely here so let me truly answer it now. Roadblocks are gift. When we encounter adversity we should look at it as an opportunity. A way to develop our character and stimulate ourselves to greater efforts. In the yin-yang holistic monism of the universe we would not exist if not for both adversity and prosperity where the ebb and flow of one and the other make us human.
A test failure is an opportunity for the individual to show what their hara is truly made of, their spirit and their intestinal fortitude.
What is real karate? What makes it real? What can we do to keep it from not being real?
Question One: What is real karate?
Answer One: I believe real karate is that traditional/classical form practiced on Okinawa. I am not speaking of the sport aspects or the school driven version but the combative version once referred to as "ti or toudi." If the system or branch practiced in the west, here in the USA, etc., is derived from the "ti or toudi" versions which can be referred to as shuri, tomari or naha based then it is real karate. This is a loaded question and answer because to be traditional/classical fighting system means removing all the layers to find all of it. Most of what is practiced in the west today is nor real karate - my opinion.
Question Two: What makes it real?
Answer Two: Read answer one.
Question Three: What can we do to keep it from not being real?
Answer Three: By practicing it as it was meant to be practiced. Not be remaining in a dogmatic remain unchanged and identical to what Tatsuo Sensei taught except to keep the fundamental practice the same for future generations but to add to that foundation to crate a unique and individual perspective/context for your practice and no one else's.
This type of discussion goes on forever and I believe that these answer are not all encompassing but rather the type that work like a zen koan where you contemplate on the idea's and then allow the intuition of your mind to bring out more .... much more .... and if you can do that successfully then you don't need to ask these questions unless you want to inspire the younglings in the dojo :-)
Answer One: I believe real karate is that traditional/classical form practiced on Okinawa. I am not speaking of the sport aspects or the school driven version but the combative version once referred to as "ti or toudi." If the system or branch practiced in the west, here in the USA, etc., is derived from the "ti or toudi" versions which can be referred to as shuri, tomari or naha based then it is real karate. This is a loaded question and answer because to be traditional/classical fighting system means removing all the layers to find all of it. Most of what is practiced in the west today is nor real karate - my opinion.
Question Two: What makes it real?
Answer Two: Read answer one.
Question Three: What can we do to keep it from not being real?
Answer Three: By practicing it as it was meant to be practiced. Not be remaining in a dogmatic remain unchanged and identical to what Tatsuo Sensei taught except to keep the fundamental practice the same for future generations but to add to that foundation to crate a unique and individual perspective/context for your practice and no one else's.
This type of discussion goes on forever and I believe that these answer are not all encompassing but rather the type that work like a zen koan where you contemplate on the idea's and then allow the intuition of your mind to bring out more .... much more .... and if you can do that successfully then you don't need to ask these questions unless you want to inspire the younglings in the dojo :-)
These are three questions asked on the "Talk Isshinryu Forum" by Lundy Guyton Sensei, San-dan Isshinryu Karate-jutsu-do.
Does the martial arts teach us self-discipline?
In a word, no. Often promotions use "learn self-discipline" as a part of the sales pitch but no one can teach another person self-discipline. It is something that you develop within your self. I can't give it to you and none of the Sensei can give it to you. We can demonstrate it, we can explain what it is and we can provide a person examples that would teach them the concept but true self-discipline cannot be taught.
The systems we practice take a bit of self-discipline to master and the practice of a martial system is one way to teach yourself the self-discipline necessary to master it on a personal level. Self-discipline is how you control yourself, the willpower you display in doing things. It is a matter of making yourself do things when you should, even when everything screams in your mind to skip it this week. Self-discipline means self-control. It is doing what you don't want to do when your mind and feelings are telling you to do something else.
It is developing a trait that says, "I will restrain my behavior or emotions (self-control), activate myself (self-motivation) and direct my personal path, way or road through life (self-determination).
I explained it somewhat here. Now ask yourself, do I have greater self-discipline? Likely, not, but you did show some discipline in reading the entire post when the monkey brain was screaming in your ear, forget this crap ;-)
The systems we practice take a bit of self-discipline to master and the practice of a martial system is one way to teach yourself the self-discipline necessary to master it on a personal level. Self-discipline is how you control yourself, the willpower you display in doing things. It is a matter of making yourself do things when you should, even when everything screams in your mind to skip it this week. Self-discipline means self-control. It is doing what you don't want to do when your mind and feelings are telling you to do something else.
It is developing a trait that says, "I will restrain my behavior or emotions (self-control), activate myself (self-motivation) and direct my personal path, way or road through life (self-determination).
I explained it somewhat here. Now ask yourself, do I have greater self-discipline? Likely, not, but you did show some discipline in reading the entire post when the monkey brain was screaming in your ear, forget this crap ;-)
Self-discipline = self-control + self-motivation + self-determination
Is kata a workout routine?
No, the sweat you get when practicing kata along with the resulting better health and fitness is merely a byproduct of the practice of kata. I get into semantics a lot with changes occurring daily. In this instance I cringe when someone attaches a label, "workout," to kata. This is often done in fundamental techniques, i.e. what most call the "basics," to get a "workout."
I once conducted a session in the training hall where I did a bit of a warmup session then went right into kata. The recipients were a bit miffed later and stated kindly, that was a lousy work out. I feel they got into the mind set that karate, basics, kumite and kata are a means to "work out, sweat, and get into shape" type system.
So far from the origins and purposes of karate-jutsu-do. Labeling, as I have written on in the past, can get you thinking incorrectly when you practice, train and apply karate-jutsu-do in life.
No, karate and all its many facets are not a "work out" or "work out system" or "work out routine" for getting into shape. It is a way of life with many benefiting traits that just happen to include being healthy, mind and body, fit and strong. That is both physical and mental strength, fitness and health.
Maybe this is why kata lost its originality, its bunkai and its application to conflict. Maybe this is why it went the sport route. Maybe .....
I once conducted a session in the training hall where I did a bit of a warmup session then went right into kata. The recipients were a bit miffed later and stated kindly, that was a lousy work out. I feel they got into the mind set that karate, basics, kumite and kata are a means to "work out, sweat, and get into shape" type system.
So far from the origins and purposes of karate-jutsu-do. Labeling, as I have written on in the past, can get you thinking incorrectly when you practice, train and apply karate-jutsu-do in life.
No, karate and all its many facets are not a "work out" or "work out system" or "work out routine" for getting into shape. It is a way of life with many benefiting traits that just happen to include being healthy, mind and body, fit and strong. That is both physical and mental strength, fitness and health.
Maybe this is why kata lost its originality, its bunkai and its application to conflict. Maybe this is why it went the sport route. Maybe .....
Are Belt Tests simply "glorified hazing?"
The inspiration for this post comes from the blog, Martial Views by John Vesia Sensei of Isshinryu in Long Island New York. You can read it here. : http://www.martialviews.com/ titled: Black Belts and Red Flags.
He makes some great points of which I agree on all and feel in addition his terming it "glorified hazing" fits in most cases I have witnessed over the years including some of my own in the early days.
Some of the things required for today's martial systems in promotions to black belt seem to simply provide a false sense of accomplishment. It is this false sense of accomplishment that bothers me.
Why? Because martial systems traditionally are meant to provide one protection in physical conflict. All other things aside including moral spiritual development its core is still to train/teach a person to fight. In that light giving folks the false sense of accomplishment in fighting sets them up for failure.
Granted, most will never get into a conflict requiring martial skills but it only takes one person to suffer the consequences of such training and practice. I have covered this enough in other posts so will no go into any greater details.
It is imperative martial systems teach reality and it they insist on testing then it should fall into that same category, reality. This "100 man kumite" for an endurance and/or shugyo approach is in my opinion a group ego trip to do the monkey/gorilla pound your chest and display by power trip vs. real and authenticate strength of character and reality based proficiency. You don't find any of what is necessary in a group setting where one performs and others grade - it is self-reflecting grades that count, yours and yours alone.
As Vesia posts, fostering "indomitable spirit" is not a public validation process but rather a personal one inside yourself. All the yelling, kiai'ing, endurance exercises and practice are great to build the body strength and endurance but I can tell you from experience that simply having strength and endurance will not get you through a violent conflict. It is only a small part of a whole that is required to achieve not-dying.
" ... if you insist on hanging on to your myths because they are more comfortable to believe in, people will suffer." Sgt. Rory Miller, Chiron Blog: http://chirontraining.blogspot.com/2012/04/layers-of-complexity.html
Last Question: How would we know if it were glorified hazing or realty martial training?
He makes some great points of which I agree on all and feel in addition his terming it "glorified hazing" fits in most cases I have witnessed over the years including some of my own in the early days.
Some of the things required for today's martial systems in promotions to black belt seem to simply provide a false sense of accomplishment. It is this false sense of accomplishment that bothers me.
Why? Because martial systems traditionally are meant to provide one protection in physical conflict. All other things aside including moral spiritual development its core is still to train/teach a person to fight. In that light giving folks the false sense of accomplishment in fighting sets them up for failure.
Granted, most will never get into a conflict requiring martial skills but it only takes one person to suffer the consequences of such training and practice. I have covered this enough in other posts so will no go into any greater details.
It is imperative martial systems teach reality and it they insist on testing then it should fall into that same category, reality. This "100 man kumite" for an endurance and/or shugyo approach is in my opinion a group ego trip to do the monkey/gorilla pound your chest and display by power trip vs. real and authenticate strength of character and reality based proficiency. You don't find any of what is necessary in a group setting where one performs and others grade - it is self-reflecting grades that count, yours and yours alone.
As Vesia posts, fostering "indomitable spirit" is not a public validation process but rather a personal one inside yourself. All the yelling, kiai'ing, endurance exercises and practice are great to build the body strength and endurance but I can tell you from experience that simply having strength and endurance will not get you through a violent conflict. It is only a small part of a whole that is required to achieve not-dying.
" ... if you insist on hanging on to your myths because they are more comfortable to believe in, people will suffer." Sgt. Rory Miller, Chiron Blog: http://chirontraining.blogspot.com/2012/04/layers-of-complexity.html
Last Question: How would we know if it were glorified hazing or realty martial training?
How do I find a person expert in bunkai? Kata? Kumite? Sport tournament? Combat?
This question was asked and answered in the recent Classical Fighting
Arts periodical, i.e. Vol. 2 No. 22 (Issue #45). I really appreciated
the answer they would give, "Any legitimate karate teacher should be
capable of teaching a complete system, regardless of the style."
I want to go a bit further in explaining that answer. Unlike such disciplines as medical where one can be a specialist/expert on just one aspect of the entire/whole medical field, i.e. a ear, nose, throat doctor; a urologist; a pediatrician; a general practitioner, etc. the system of martial arts is that one system that is so interconnected and reliant on each part as a whole it cannot be adequately separated into specialties as kata person, free-style kumite person, etc.
The martial systems we have that are classical/traditional to today's variant are still and always will be a "whole system" that is comprised of those many parts that make it whole or "one." In order to teach a system adequately and completely one must learn and instruct/mentor/teach all facets of said systems from the fundamental principles of martial systems all the way to the combative/defensive/protective applications.
In my humble opinion if you find a teacher who teaches/specializes in teaching only kata then the system is going to be incomplete and that teaching may not be whole in and of itself either since even kata is broken down, atomistic, into parts for teaching and learning that must be re-assembled by the individual into a holistic "whole system" to have it "work." I would avoid that and continue to seek out a whole system of learning the martial arts.
Even today many teachers are "lacking in cohesive expertise" since many never learned "bunkai" or "fundamental principles of martial systems" from their instructors therefore are unable to pass those gems of knowledge to their students. In their defense many today are working diligently to fill in the "gapping holes" in their knowledge and expertise - this is really, really good for the systems.
I want to go a bit further in explaining that answer. Unlike such disciplines as medical where one can be a specialist/expert on just one aspect of the entire/whole medical field, i.e. a ear, nose, throat doctor; a urologist; a pediatrician; a general practitioner, etc. the system of martial arts is that one system that is so interconnected and reliant on each part as a whole it cannot be adequately separated into specialties as kata person, free-style kumite person, etc.
The martial systems we have that are classical/traditional to today's variant are still and always will be a "whole system" that is comprised of those many parts that make it whole or "one." In order to teach a system adequately and completely one must learn and instruct/mentor/teach all facets of said systems from the fundamental principles of martial systems all the way to the combative/defensive/protective applications.
In my humble opinion if you find a teacher who teaches/specializes in teaching only kata then the system is going to be incomplete and that teaching may not be whole in and of itself either since even kata is broken down, atomistic, into parts for teaching and learning that must be re-assembled by the individual into a holistic "whole system" to have it "work." I would avoid that and continue to seek out a whole system of learning the martial arts.
Even today many teachers are "lacking in cohesive expertise" since many never learned "bunkai" or "fundamental principles of martial systems" from their instructors therefore are unable to pass those gems of knowledge to their students. In their defense many today are working diligently to fill in the "gapping holes" in their knowledge and expertise - this is really, really good for the systems.
I trained in Japan, why was it so disappointing?
Simple answer first, your cultural programming greatly influenced the experience. Your cultural programming also influenced your expectations. More complex addendum is that the only way you can even begin to experience Japanese is to become one and that would take being born in Japan or at the very least to live in Japan for an entire lifetime.
Otherwise, even if you lived there for decades, your personal cultural programming will greatly influence that experience to a degree that you would and still are an "outsider" to the Japanese and the Japanese culture.
Many folks assume that to be a true martial artists one "must" travel to the place where it was born and to participate under the guidance of a Japanese Sensei and all that entails. Then we get these grandiose idea's that we will be certified by them and come back home as true Sensei of the traditional kind.
Often the well intentioned and anxious/excited visitor will be surprised and frustrated when that vision of exotic Asian martial arts turns out to not fit the picture, the assumptions, they created within their own minds.
So, the next question would naturally be, "how can I get the most out of my visit?" The answer is to study as much of the cultural system of the people of Japan, or Okinawa if your practicing karate, and learn as much about the culture, beliefs and cultural words, kanji and kana as possible then go with not expectations other than to train hard. Expect that the reality gap between you, a Westerner, and the Japanese Sensei, Senpai and Kohai of the dojo will be huge and work hard with humility. Especially, refrain your instinct and impulse to talk, talk, talk. Listen and Observe and when appropriate, not in the dojo but after when indulging in food and drink, ask our questions and actively/syntonically listen.
Have a good time and soak it all up, it is worth the time, effort and discipline.
Otherwise, even if you lived there for decades, your personal cultural programming will greatly influence that experience to a degree that you would and still are an "outsider" to the Japanese and the Japanese culture.
Many folks assume that to be a true martial artists one "must" travel to the place where it was born and to participate under the guidance of a Japanese Sensei and all that entails. Then we get these grandiose idea's that we will be certified by them and come back home as true Sensei of the traditional kind.
Often the well intentioned and anxious/excited visitor will be surprised and frustrated when that vision of exotic Asian martial arts turns out to not fit the picture, the assumptions, they created within their own minds.
So, the next question would naturally be, "how can I get the most out of my visit?" The answer is to study as much of the cultural system of the people of Japan, or Okinawa if your practicing karate, and learn as much about the culture, beliefs and cultural words, kanji and kana as possible then go with not expectations other than to train hard. Expect that the reality gap between you, a Westerner, and the Japanese Sensei, Senpai and Kohai of the dojo will be huge and work hard with humility. Especially, refrain your instinct and impulse to talk, talk, talk. Listen and Observe and when appropriate, not in the dojo but after when indulging in food and drink, ask our questions and actively/syntonically listen.
Have a good time and soak it all up, it is worth the time, effort and discipline.
New Blog
I tend to spend time posting on terminology as it relates to the kanji/kana so thought it might best serve the martial community to create a blog devoted to defining the terms with an association to the kanji/kana or "ideograms," used from a traditional point of view. At least as close as I can come from my understanding and perception.
I ask for patience and indulgence with a caveat that all comments complementing, correcting or refuting my views are "Welcome." If you do refute or correct my posting please provide a source for the correction.
I have five web sites I use in my research along with several books on the cultural words of the country involved, i.e. Japan and China, not to forget two outstanding dictionaries in book form.
Welcome or "Mensori," to the martial art terminology blog, I look forward to an continuous exchange of information to take us closer to the culture and belief systems that brought us the arts such as Okinawan Karate/Kobudo, Japanese Aikido and the many other systems in practice today.
I ask for patience and indulgence with a caveat that all comments complementing, correcting or refuting my views are "Welcome." If you do refute or correct my posting please provide a source for the correction.
I have five web sites I use in my research along with several books on the cultural words of the country involved, i.e. Japan and China, not to forget two outstanding dictionaries in book form.
Welcome or "Mensori," to the martial art terminology blog, I look forward to an continuous exchange of information to take us closer to the culture and belief systems that brought us the arts such as Okinawan Karate/Kobudo, Japanese Aikido and the many other systems in practice today.
The link is : Martial Art Terminology
Can we have associations or governing organizations and not politics governed by commercialism?
I have read many articles about the governing bodies for martial systems and find it impossible to find just one that is not governed by money, commercialism and internal politics. It begs me to question my views on the need for any governing bodies outside the Sensei and the Sensei Dojo.
I see martial systems as an extremely personal endeavor that has the potential to stretch beyond the person and embrace others, i.e. family, friends and society as a whole. I feel that to allow others to validate and dictate what martial systems means and does for you the person unproductive. Too many variables exists to allow someone else to drive how you practice, train and apply martial systems. It is the person's responsibility solely to dictate to themselves how to practice, train and apply their martial system.
To often we find ourselves pushing responsibility for our actions and deeds onto others to excuse our lack of self-reflection. It is understandable the great difficulty lying in the act of self-reflection but this is the, or one of, the core components of martial practice. If you apply it incorrectly resulting in actions taken legally and morally it is not the fault of the Sensei but solely your responsibility, you the individual who took up the practice.
It is most easy to lay blame on our actions toward others and it is most difficult to lay blame at our own door for self-reflection and taking of responsibility for that action.
Isn't this the whole point of martial system practice.
Back to the subject, it is a question each of us has to answer for ourselves. Maybe it is a yang-yin answer. Yang in that we allow Sensei and his beliefs, perceptions and governing to lead us on the initial path of the martial system but it must shift naturally as dictated by the rules of the universe to shift toward the yin side where we take what it learned and make it our own thus taking full and complete responsibility for what we practice, train and apply regarding the yin-yang of martial systems - physical and spiritual whole.
If a governing body could take on a more neutral role in providing "guidance" not "dictatorial rules and requirements" for those who choose to follow the way then maybe that is a way to have both worlds, i.e. a balancing of yin-yang. It would take a great deal of effort and work to face and then discard the temptations of such organizations, i.e. politics, power and money.
I could see a governing board of advisors for Okinawan karate where they provide guidance in running the Sensei dojo and on teaching the system, in a general way, so as to not restrict or hinder progress on a personal and individual level.
Then again, I have a dream - many dreams. Some come to reality and most are dreams I continue to enjoy and strive to bring forth into reality. It is just part of my way.
It occurs to me that mostly, my personal perspective, view and belief; subjugation to the authoritarian rule of governing bodies where profit, control and authority are primary one becomes subject to involuntary requirements that cost the individual both their individuality and spirit where by those commodities are of primary concern to the practitioner of the martial systems.
There are some well-intentioned good governing bodies out there for the martial systems practiced in the West. I have yet to find one that isn't geared toward the many topics of which I write above but then again that is simply my experience to date. There is always room for change and I hope one day to meet and greet such a martial system governing body.
In defense of those bodies out there today, I can say their success and failures can be attributed to one immutable fact, the lack of participation by its individual members.
Oh, if you have a governing body that you respect and feel does not fit this description then don't feel you have to defend your org with a comment, it ain't necessary.
I see martial systems as an extremely personal endeavor that has the potential to stretch beyond the person and embrace others, i.e. family, friends and society as a whole. I feel that to allow others to validate and dictate what martial systems means and does for you the person unproductive. Too many variables exists to allow someone else to drive how you practice, train and apply martial systems. It is the person's responsibility solely to dictate to themselves how to practice, train and apply their martial system.
To often we find ourselves pushing responsibility for our actions and deeds onto others to excuse our lack of self-reflection. It is understandable the great difficulty lying in the act of self-reflection but this is the, or one of, the core components of martial practice. If you apply it incorrectly resulting in actions taken legally and morally it is not the fault of the Sensei but solely your responsibility, you the individual who took up the practice.
It is most easy to lay blame on our actions toward others and it is most difficult to lay blame at our own door for self-reflection and taking of responsibility for that action.
Isn't this the whole point of martial system practice.
Back to the subject, it is a question each of us has to answer for ourselves. Maybe it is a yang-yin answer. Yang in that we allow Sensei and his beliefs, perceptions and governing to lead us on the initial path of the martial system but it must shift naturally as dictated by the rules of the universe to shift toward the yin side where we take what it learned and make it our own thus taking full and complete responsibility for what we practice, train and apply regarding the yin-yang of martial systems - physical and spiritual whole.
If a governing body could take on a more neutral role in providing "guidance" not "dictatorial rules and requirements" for those who choose to follow the way then maybe that is a way to have both worlds, i.e. a balancing of yin-yang. It would take a great deal of effort and work to face and then discard the temptations of such organizations, i.e. politics, power and money.
I could see a governing board of advisors for Okinawan karate where they provide guidance in running the Sensei dojo and on teaching the system, in a general way, so as to not restrict or hinder progress on a personal and individual level.
Then again, I have a dream - many dreams. Some come to reality and most are dreams I continue to enjoy and strive to bring forth into reality. It is just part of my way.
It occurs to me that mostly, my personal perspective, view and belief; subjugation to the authoritarian rule of governing bodies where profit, control and authority are primary one becomes subject to involuntary requirements that cost the individual both their individuality and spirit where by those commodities are of primary concern to the practitioner of the martial systems.
There are some well-intentioned good governing bodies out there for the martial systems practiced in the West. I have yet to find one that isn't geared toward the many topics of which I write above but then again that is simply my experience to date. There is always room for change and I hope one day to meet and greet such a martial system governing body.
In defense of those bodies out there today, I can say their success and failures can be attributed to one immutable fact, the lack of participation by its individual members.
Oh, if you have a governing body that you respect and feel does not fit this description then don't feel you have to defend your org with a comment, it ain't necessary.
Is there an end to learning about martial systems?
Simply, no .... but if you allow yourself to remain glued to the thought that all there is is a few techniques once mastered ends the lessons then you can say simply, yes.
How would one find the continuance of learning martial systems? Simply through open-minded practice. If you allow for the concept and principle of dualistic monism, yin-in-yang principles, where one never achieves neutrality but rather rides the ebb and flow of yin-n-yang as things change, grow and achieve fluidity then the lessons will never, ever end.
If you are always allowing for greater quality through self-reflection then it never ends. If you are always allowing for a change in quantity toward knowledge then it never ends. If you are always allowing for a greater all encompassing structure to your practice, training and learning then it never ends. As long as you allow for changes within through its constituent yin and yang elements then it never ends.
I am just now finding after fifty-eight years of life that it never ends and the excitement of getting up to live life is that change is inevitable and I try to embrace it as a good thing leading to a greater understanding that all things are changing, impermanent and open.
If not for the principles that are the universe we would learn all there is to know in a short period and then the reason for life's many cycles would end and thus our existence. Existence is to find the question, answer the question and then live the question until living inspires a new question with a new answer and the cycle is never-ending, perpetual.
Here lies the lesson of martial system practice and training, to allow for a never-ending cycle that perpetuates upon itself from within each of us. Life therefore would never be boring but full of life's changes. A good thing I think. Therefore I am :-)
How would one find the continuance of learning martial systems? Simply through open-minded practice. If you allow for the concept and principle of dualistic monism, yin-in-yang principles, where one never achieves neutrality but rather rides the ebb and flow of yin-n-yang as things change, grow and achieve fluidity then the lessons will never, ever end.
If you are always allowing for greater quality through self-reflection then it never ends. If you are always allowing for a change in quantity toward knowledge then it never ends. If you are always allowing for a greater all encompassing structure to your practice, training and learning then it never ends. As long as you allow for changes within through its constituent yin and yang elements then it never ends.
I am just now finding after fifty-eight years of life that it never ends and the excitement of getting up to live life is that change is inevitable and I try to embrace it as a good thing leading to a greater understanding that all things are changing, impermanent and open.
If not for the principles that are the universe we would learn all there is to know in a short period and then the reason for life's many cycles would end and thus our existence. Existence is to find the question, answer the question and then live the question until living inspires a new question with a new answer and the cycle is never-ending, perpetual.
Here lies the lesson of martial system practice and training, to allow for a never-ending cycle that perpetuates upon itself from within each of us. Life therefore would never be boring but full of life's changes. A good thing I think. Therefore I am :-)
Mastery, is it achievable in the West?
We have many "masters" in Western martial systems as can readily be seen by the titles given, i.e. master, grand master, and great grand master to name but a few. It makes me think, can one achieve true mastery of the Asian martial systems? I will be posting/speaking from a more traditional view to answer this question from my point of view.
I have determined in my studies that "Shintoism" is deeply imbedded in the core of the martial systems and therefore to be a true martial system, complete and whole, one must accept the tenants and premise dictated by Shinto. To have that one must have a reverence for the past with deep intertwined integration of a deep sense of responsibility for the future thus merging past and future.
Past means biological origins, ancestry and all the cultural and belief systems that drove them to present person. This is a deeply imbedded sense of contiguity of form whereby one cannot disengage parent from child, ancestor and progeny. This is a huge responsibility. This is a huge undertaking - for any human being.
This is often described by the term or characters, "Naka-Ima," or "Eternity of the generative force of life."
If we truly desire to entertain the whole of the way then we have to take responsibility for the past and all those who in that past provided our culture and beliefs for today. Assuming the role, "giri," then we can only pass it along by merging the past to our present actions and deeds thus passing to the future, i.e. our children and in the dojo our Kohai, that which accumulates from understanding and practice of the lessons of our past, our ancestry and promoting a blend of it along with changes for the present so those who come after are influenced, taught and practice the way.
My conclusions are that to master the Asian traditional martial systems requires us to venerate the past, hold the present as a blend of now and past so that the future can achieve the next level for which all mankind strive in the cycles of life that are similar to the movement and changes of the universe, i.e. the heaven and earth with man as the link, the sun and moon for man is a microcosmic of the universe as is man of heaven and earth.
We cannot master it for it is that something that is driven into the very core of human existence through a life long living of the culture, beliefs and life of the Asian be they Japanese, Okinawan or Chinese with all the roots that support the great oak that is ancestor, present-human and progeny.
Of course I have to add that mastery in the perception of Western culture, beliefs and life give there own defining criteria for mastery of a system. If one has a dojo with many, many paying participants then along with "time-in-grade" as well as meeting or exceeding the governing organizations that provide rank criteria they can be considered "masters." One is traditionally Asian culture based and the other is western culture based. I can live with that .... but, prefer the Asian instance better.
I have determined in my studies that "Shintoism" is deeply imbedded in the core of the martial systems and therefore to be a true martial system, complete and whole, one must accept the tenants and premise dictated by Shinto. To have that one must have a reverence for the past with deep intertwined integration of a deep sense of responsibility for the future thus merging past and future.
Past means biological origins, ancestry and all the cultural and belief systems that drove them to present person. This is a deeply imbedded sense of contiguity of form whereby one cannot disengage parent from child, ancestor and progeny. This is a huge responsibility. This is a huge undertaking - for any human being.
This is often described by the term or characters, "Naka-Ima," or "Eternity of the generative force of life."
If we truly desire to entertain the whole of the way then we have to take responsibility for the past and all those who in that past provided our culture and beliefs for today. Assuming the role, "giri," then we can only pass it along by merging the past to our present actions and deeds thus passing to the future, i.e. our children and in the dojo our Kohai, that which accumulates from understanding and practice of the lessons of our past, our ancestry and promoting a blend of it along with changes for the present so those who come after are influenced, taught and practice the way.
My conclusions are that to master the Asian traditional martial systems requires us to venerate the past, hold the present as a blend of now and past so that the future can achieve the next level for which all mankind strive in the cycles of life that are similar to the movement and changes of the universe, i.e. the heaven and earth with man as the link, the sun and moon for man is a microcosmic of the universe as is man of heaven and earth.
We cannot master it for it is that something that is driven into the very core of human existence through a life long living of the culture, beliefs and life of the Asian be they Japanese, Okinawan or Chinese with all the roots that support the great oak that is ancestor, present-human and progeny.
Of course I have to add that mastery in the perception of Western culture, beliefs and life give there own defining criteria for mastery of a system. If one has a dojo with many, many paying participants then along with "time-in-grade" as well as meeting or exceeding the governing organizations that provide rank criteria they can be considered "masters." One is traditionally Asian culture based and the other is western culture based. I can live with that .... but, prefer the Asian instance better.
Should MMA be called a martial art?
Why not. It is not a traditional are form as one might perceive it when speaking of traditional/classical martial arts but it is like many systems throughout history where it is comprised of combative skills.
I would nick pick a bit from my perspective because I cannot determine any spiritual part of the practice of MMA. I would tend to discount the "art" aspect of the title but also understand that many martial or karate like techniques in a system tend to get that system lumped under the general title of karate and/or martial art.
If I understand it correctly MMA got its name because it was a mixture of a couple or possibly several systems like Jujitsu, Karate, Judo, Wrestling, etc. It is a "mixture" of what is perceived to be the best for that genre of competitive "sports-like" martial arts - what ever that truly means.
Since the "majority" of practitioners in the west tend to call everything they do that smacks of Asian systems of fighting, etc. as "martial arts" then since the majority do accept it thus then it must be accepted but rather as a new definition and not the traditional or classic definition of martial art. Honestly, the martial arts are muddied to where the true spirit and meaning of that phrase is mostly lost to except a few knowledgable folks.
So, why not.
I would nick pick a bit from my perspective because I cannot determine any spiritual part of the practice of MMA. I would tend to discount the "art" aspect of the title but also understand that many martial or karate like techniques in a system tend to get that system lumped under the general title of karate and/or martial art.
If I understand it correctly MMA got its name because it was a mixture of a couple or possibly several systems like Jujitsu, Karate, Judo, Wrestling, etc. It is a "mixture" of what is perceived to be the best for that genre of competitive "sports-like" martial arts - what ever that truly means.
Since the "majority" of practitioners in the west tend to call everything they do that smacks of Asian systems of fighting, etc. as "martial arts" then since the majority do accept it thus then it must be accepted but rather as a new definition and not the traditional or classic definition of martial art. Honestly, the martial arts are muddied to where the true spirit and meaning of that phrase is mostly lost to except a few knowledgable folks.
So, why not.
What are martial systems good for other than fighting?
First one must understand that the essence of martial systems is a physio-psychological sensitivity to the structure and direction of movement within nature, i.e. constituting nature. If we fail to recognize this true essence then it will become a physical means of dominance toward man. This is in direct contradiction to the true meaning of the way.
One must strengthen and refine the physical center (hara: haragei) of the individual. Only when the self is balance and in harmony can it achieve the same in society. Once the self is fully centered and the centering is centered in the physical body, the hara, only then can one achieve a harmonious unification, i.e. create a holistic whole, wholeheartedly, of the entire self.
This is accomplished through diet, physical activity (karate-jutsu-do to name one means), mental activity, establishment of order (in its most basic state achieved through kata or shikata of life), by serving others (the senpai/kohai and dojo community achieves this so the individual can express and achieve this in the greater society), and self-reflection (to look into the mirror of self and truly see both sides of self).
When we add the yin, i.e. mental activities, etc., to the yang, i.e. kihon, kata and kumite of karate-do, we achieve a whole that begins to train the intuitive aspects of the mind so that it may lead the body toward a holistic practice in both physical and spiritual domains.
One must strengthen and refine the physical center (hara: haragei) of the individual. Only when the self is balance and in harmony can it achieve the same in society. Once the self is fully centered and the centering is centered in the physical body, the hara, only then can one achieve a harmonious unification, i.e. create a holistic whole, wholeheartedly, of the entire self.
This is accomplished through diet, physical activity (karate-jutsu-do to name one means), mental activity, establishment of order (in its most basic state achieved through kata or shikata of life), by serving others (the senpai/kohai and dojo community achieves this so the individual can express and achieve this in the greater society), and self-reflection (to look into the mirror of self and truly see both sides of self).
When we add the yin, i.e. mental activities, etc., to the yang, i.e. kihon, kata and kumite of karate-do, we achieve a whole that begins to train the intuitive aspects of the mind so that it may lead the body toward a holistic practice in both physical and spiritual domains.
Why do they teach such complicated and difficult techniques (bunkai) in karate?
Well, it appears it has something to do with perceptions and the brain. It appears that the more options, the more information and the more difficult it is to either do something, learn something or apply something that the brain and our perceptions say to us, "It is important." If it takes more of our time and more of our attention it has greater worth therefore it is more important.
Our brains are programmed at an unconscious level that which is more difficult, any type of difficulty, is important and important means it must be true, it must be applicable and it must be the better of our choices.
A good example is part of an explanation given at the redtape chronicles article today that the plathora of options for products provided today create a mind-set that to choose one is most difficult causing us to go into a mode of, "this is very important so I must take time to choose wisely," along with a lack of information resulting in our "difficulty" in making a choice. He calls it "decision quicksand" which inspired this post on the "difficulty of applying complex and difficult techniques in application, both kumite and survival on the street. It is that difficulty that causes the mind to go into importance and difficulty mode resulting in "pauses or freezes" of a kind.
No wonder most professionals teaching survival techniques teach is that the simpler and the more closely associated with movement instinctive to said survival the better the technique to apply for street survival. I know from my limited personal experience that the simpler techniques worked best for me.
Think of it, do your rank tests seem difficult and complicated? If yes, are they truly indicative of survival applications of said techniques? Is it possible that unconsciously those setting up requirements and testing naturally know that the more complex, the more difficult that the perception is that it must be good, important and applicable to what a person is doing in that particular martial system?
Questions on exams, not martial system type but normal school stuff, can be either simple or difficult. If you take one that is simple you feel like it is a waste of your time but if those same questions are then formed properly they tend to appear difficult so you walk away feeling like you "did something important."
Our brains are programmed at an unconscious level that which is more difficult, any type of difficulty, is important and important means it must be true, it must be applicable and it must be the better of our choices.
A good example is part of an explanation given at the redtape chronicles article today that the plathora of options for products provided today create a mind-set that to choose one is most difficult causing us to go into a mode of, "this is very important so I must take time to choose wisely," along with a lack of information resulting in our "difficulty" in making a choice. He calls it "decision quicksand" which inspired this post on the "difficulty of applying complex and difficult techniques in application, both kumite and survival on the street. It is that difficulty that causes the mind to go into importance and difficulty mode resulting in "pauses or freezes" of a kind.
No wonder most professionals teaching survival techniques teach is that the simpler and the more closely associated with movement instinctive to said survival the better the technique to apply for street survival. I know from my limited personal experience that the simpler techniques worked best for me.
Think of it, do your rank tests seem difficult and complicated? If yes, are they truly indicative of survival applications of said techniques? Is it possible that unconsciously those setting up requirements and testing naturally know that the more complex, the more difficult that the perception is that it must be good, important and applicable to what a person is doing in that particular martial system?
Questions on exams, not martial system type but normal school stuff, can be either simple or difficult. If you take one that is simple you feel like it is a waste of your time but if those same questions are then formed properly they tend to appear difficult so you walk away feeling like you "did something important."
Can we achieve perfect balance?
Often I posted that the true ultimate meaning of it all is to find "balance." I have since come to the conclusion that balance is not ultimately possible but one can achieve a level of balance within a certain spectrum of the yin-yang that promotes peace, tranquility and ultimately enlightenment with all that comes with that level of achievement in life.
An entity is always dominated by an either yin or a yang phenomena, being or thing. It is a matter of nature, the universe, the rules of the way. That tendency is what makes things go round so to speak. This speaks of continuous change, changes within are changes in the quality, quantity, or structure of its constituent yin and yang elements. Thus it is virtually impossible to be both yin and yang at the same time ergo the constant tendency to fluctuate from one end of that spectrum and the other with a seed of the other remaining within.
So it comes to my mind that what we should seek is a balance of the fluctuating of our yin and yang to a zone that allows natural and nature to continue its tendency to oscillate between being yin and being yang. To achieve minimal movement from one to the other seems the ultimate meaning of all it is to follow the path. Let my graphic demonstrate that zone.
If we can truly remain in this zone, area, then we can achieve better health and well being. We create a way to achieve many things, this is our goal, the way, our ultimate meaning of life.
An entity is always dominated by an either yin or a yang phenomena, being or thing. It is a matter of nature, the universe, the rules of the way. That tendency is what makes things go round so to speak. This speaks of continuous change, changes within are changes in the quality, quantity, or structure of its constituent yin and yang elements. Thus it is virtually impossible to be both yin and yang at the same time ergo the constant tendency to fluctuate from one end of that spectrum and the other with a seed of the other remaining within.
So it comes to my mind that what we should seek is a balance of the fluctuating of our yin and yang to a zone that allows natural and nature to continue its tendency to oscillate between being yin and being yang. To achieve minimal movement from one to the other seems the ultimate meaning of all it is to follow the path. Let my graphic demonstrate that zone.
The Obi, should I wash it or ?
Recently reviewing an eBook on traditional dojo I read a statement that said one must not wash the obi. The various aging effects such as fading and fraying are a testament to your training and should not be fixed, repaired or replaced.
One word, "poppy-cock!" This, in my personal view, is pure egoistic prideful display that is just the opposite of what I strive for in the dojo. Not to say that I didn't fall for this one in the beginning but I can tell you after all that I have come to the conclusion that the obi MUST be properly maintained.
Proper maintenance means to wash it in cold water to remove dirt, stains and STINK. Wash it in cold water and let it hang dry. Do not subject it to hot water, bleach or dragging it behind your truck to get that "experienced bad ass" look many like.
Now, I realize some folks like their first black belt. It has significance and meaning to that person. It was a great achievement and sometimes it is a personal item from that Sensei but ... once it gets to a stage that the fading starts even after maintaining it as I state in the last paragraph then take it off, hang it up and use it for special occasions. Buy a new obi and keep it clean and neat along with the uniform.
I have gone through the well worn faded black belt period of my time in karate. It was my Sensei's older faded obi so I wore it with a bit of pride and did so for a long time but realized that it had to go. Thankfully, a move lost it before I could finally decide to let it go and since then I used a new, clean and black belt.
I also went to the red/white paneled belt and even had a gift of an all white belt with the last seven inches of only the ends in red with Kanji on it but I wear them only for/on special occasions. For instance the custom white belt was worn only once, when I awarded a karate-ka his San-dan.
Now, I don't got to wear no cotton pickin obi; black, white, red and white or red. I just practice and train .... nuff said don't you think.
Clean, orderly and neat - the way it should be don't you think?
One word, "poppy-cock!" This, in my personal view, is pure egoistic prideful display that is just the opposite of what I strive for in the dojo. Not to say that I didn't fall for this one in the beginning but I can tell you after all that I have come to the conclusion that the obi MUST be properly maintained.
Proper maintenance means to wash it in cold water to remove dirt, stains and STINK. Wash it in cold water and let it hang dry. Do not subject it to hot water, bleach or dragging it behind your truck to get that "experienced bad ass" look many like.
Now, I realize some folks like their first black belt. It has significance and meaning to that person. It was a great achievement and sometimes it is a personal item from that Sensei but ... once it gets to a stage that the fading starts even after maintaining it as I state in the last paragraph then take it off, hang it up and use it for special occasions. Buy a new obi and keep it clean and neat along with the uniform.
I have gone through the well worn faded black belt period of my time in karate. It was my Sensei's older faded obi so I wore it with a bit of pride and did so for a long time but realized that it had to go. Thankfully, a move lost it before I could finally decide to let it go and since then I used a new, clean and black belt.
I also went to the red/white paneled belt and even had a gift of an all white belt with the last seven inches of only the ends in red with Kanji on it but I wear them only for/on special occasions. For instance the custom white belt was worn only once, when I awarded a karate-ka his San-dan.
Now, I don't got to wear no cotton pickin obi; black, white, red and white or red. I just practice and train .... nuff said don't you think.
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| If your uniform doesn't look like this while in the dojo, fix that! |
Lineage, what does it really mean?
It is the ongoing evolution of humans that progress due to the actions or inaction's of their predecessors. Our ancestry is what provides earned and learned properties that are shared with others in our bloodline so ancestry or lineage in karate is the inherited system knowledge that is shared with others in our dojo line, lineage.
In our personal growth our history, our lineage, our ancestors are relationships between one another that share a genealogical origin. That origin as to survival per nature's requirements means and meant life of death - the continuation of the family line. Isn't this the impetus that drives us to know and understand our karate lineage.
We then share a type of genealogical origin with the master through technical, cultural and historical descent. Isn't knowing and understanding lineage a form of a line of descent where each new practitioner becomes proficient from the result of a direct speciation from that immediate ancestral teacher, Sensei? As each iteration of a lineage appears it is also a new and distinct form that results from the natural evolution of each person ergo why it is so important to resist dogmatic adherence to the exactness once a level of proficiency and knowledge are attained.
Dogmatic adherence, it does stunt the growth potential of the system thus stopping its evolution basically "killing it" where its survival is jeopardized.
In closing it may seem ridiculous to exert so much mental energy claiming a specific lineage but it just may be a natural way like sleeping, dreaming and living life. There is, of course, a limit to how much is focused on lineage to the point of the ridiculous. When a group is so closed because of lineage then they also fall into a stunted and detrimental stage where extinction is ofter the result. If the world said it would not venture outside of the family lineage would the world today be as diverse and exciting as it is today? We might still be living in caves if not for a willingness to merge strong lineages forming a newer lineage or ancestry.
So, if your lineage is important to you, your dojo and your fellow karate-ka then why do we, generally, ignore an important aspect of our lineage, culture and beliefs of those who came before? Are we so caught up in titles, belts, trophies and accolades with self back slapping etc that we don't give cultures and beliefs their due?
This is worth considering.
When does a word or term changes its meaning?
Often we hear comments or read posts as to what a term means in relation to how it is being used along with that meaning. Does that even make sense. So today the question arose, "when does a word assume a new meaning?" Then, "is this even possible?"
First question, apparently a word or term or phrase can assume different meanings. It is not always dictated as to English by the dictionary definition. It can change according the the culture and their beliefs when they use a term, word or phrase. Often, in the past anyway, when it is used enough and accepted by a larger body of people it is often added to the dictionary as another meaning along with its relation causing the change.
Not to far in the past a city near where I live tried to even get a city ordnance/law to declare the slang usage of a particular culture/group to be accepted as a language. It, in my opinion, would have been a huge mistake if it had passed but that is how it comes about sometimes.
Usually the word, term or phrase new meaning is not far off from its original intended meaning. It is sometimes simply a modified version to suit the situation and the new intent. A bit like pronouncing tomato where the "a" is stressed one way or the other but with the same end meaning.
The Japanese language and kanji/kana characters are more fluid than the English dictionary. This is a blessing and a curse for it makes it difficult for Westerners to know "exactly" its meaning and it also makes it difficult for Japanese too. Often their words and characters take on different meanings as to when, how and who uses it. One word means one thing if used in a martial art content and another in a say arts and crafts content.
What am I getting at here, well the use of words, terms and phrases in our practice of karate-jutsu-so like the use of karate to encompass almost anything that is Asian sport oriented systems. MMA, grappling, aikido, etc. in a lot of instances will be billed on a training facility as "karate." Then there is the clumping of systems under the moniker of "martial art." Karate is not a martial art per say in my view yet I use that term a lot and so do a lot of others.
If this is incorrect then what do we do. In a nutshell the traditional practitioners will use it correctly, mostly. In general since the entire nation of America and in most probably the world uses it to cover all the sportive versions of the systems to include the mixed or more eclectic forms then its meaning has either "changed" or "been modified" to fit the new meaning. Is this acceptable? Yes, apparently it is and although I personally would prefer it not it is so I use it.
Why do I use it? Because I believe that it attracts participants and readers, etc. so if they does then maybe the actual content of what is written as to blogging or books or what is said and demonstrated such as in seminars and actual ongoing training it will allow those with serious intent to "change their views and beliefs." I can be absolutely right all day long but if another's beliefs are different it will just be ignored. Change almost always has to come from within the person because they "want to change."
Where I draw the line is when it goes outside sport and into "self-defense or self-protection" against attacks or even more important when it involves those professionals who choose to enter harms path. They must not be deluded, fooled or plain lied too for it means often life or death.
Words, terms and phrases can change meaning and intent. It may not be desirable or beneficial. It can be a means to enter a belief system and cause that belief system to change from within - use it in those contexts with intent to influence possible change.
As each person, group and system assimilates correctness then they can promote it from all their various perspectives so it reaches more folks of like interests. It is a good thing and takes time, must be patient.
First question, apparently a word or term or phrase can assume different meanings. It is not always dictated as to English by the dictionary definition. It can change according the the culture and their beliefs when they use a term, word or phrase. Often, in the past anyway, when it is used enough and accepted by a larger body of people it is often added to the dictionary as another meaning along with its relation causing the change.
Not to far in the past a city near where I live tried to even get a city ordnance/law to declare the slang usage of a particular culture/group to be accepted as a language. It, in my opinion, would have been a huge mistake if it had passed but that is how it comes about sometimes.
Usually the word, term or phrase new meaning is not far off from its original intended meaning. It is sometimes simply a modified version to suit the situation and the new intent. A bit like pronouncing tomato where the "a" is stressed one way or the other but with the same end meaning.
The Japanese language and kanji/kana characters are more fluid than the English dictionary. This is a blessing and a curse for it makes it difficult for Westerners to know "exactly" its meaning and it also makes it difficult for Japanese too. Often their words and characters take on different meanings as to when, how and who uses it. One word means one thing if used in a martial art content and another in a say arts and crafts content.
What am I getting at here, well the use of words, terms and phrases in our practice of karate-jutsu-so like the use of karate to encompass almost anything that is Asian sport oriented systems. MMA, grappling, aikido, etc. in a lot of instances will be billed on a training facility as "karate." Then there is the clumping of systems under the moniker of "martial art." Karate is not a martial art per say in my view yet I use that term a lot and so do a lot of others.
If this is incorrect then what do we do. In a nutshell the traditional practitioners will use it correctly, mostly. In general since the entire nation of America and in most probably the world uses it to cover all the sportive versions of the systems to include the mixed or more eclectic forms then its meaning has either "changed" or "been modified" to fit the new meaning. Is this acceptable? Yes, apparently it is and although I personally would prefer it not it is so I use it.
Why do I use it? Because I believe that it attracts participants and readers, etc. so if they does then maybe the actual content of what is written as to blogging or books or what is said and demonstrated such as in seminars and actual ongoing training it will allow those with serious intent to "change their views and beliefs." I can be absolutely right all day long but if another's beliefs are different it will just be ignored. Change almost always has to come from within the person because they "want to change."
Where I draw the line is when it goes outside sport and into "self-defense or self-protection" against attacks or even more important when it involves those professionals who choose to enter harms path. They must not be deluded, fooled or plain lied too for it means often life or death.
Words, terms and phrases can change meaning and intent. It may not be desirable or beneficial. It can be a means to enter a belief system and cause that belief system to change from within - use it in those contexts with intent to influence possible change.
As each person, group and system assimilates correctness then they can promote it from all their various perspectives so it reaches more folks of like interests. It is a good thing and takes time, must be patient.
Do we have it right, "kiotsuke?"
Kiotsuke as we tend to define it from the Western perspective is "attention." You often hear it in the training hall to call everyone to attention after lining up, etc. facing the "kamiza, shoman, tokunoma, etc." In today's studies I found the word "kiotsukete." This one has "te" on the end. Not as a suffix, etc. but as to additional lettering.
This in itself is not that critical but then again it begs the question as to whether folks in the training hall are using it correctly. In the form, Kiotsukete, it means something a bit different. It means "be careful" or "take care" or it refers to anyone who might face some kind of danger. Ohhh, that doesn't mean "attention" now does it but is it possible there are two words with the only difference as to spelling in English?
As I do the research I found only one set of characters, i.e. kanji, that speak mostly to paying attention or coming to attention: 注意を払う pay attention !!! But, when I translate it into English, take with a grain of salt here, I get "Chuiwoharau." What the ....? When I punch in the characters above and listen to the Japanese spoken word I do not get kiotsuke or kiotsukete.
注意 - caution, attention, warning, heed, regard, being careful, advice
気持ち - feeling, mood, sensation, temper
注意を払う pay attention !!! good one
注目 - attention, notice, observation
アテンション - attention
着目 - attention
耳目 - attention, eye and ear
So, if I were to take the third one down in bold as correct for attention or pay attention then I would say it is not kiotsuke or kiotsukete. I can also say that the term and meaning may have evolved from a military influence because even in a traditional dojo my suspicion is they don't assume a position that is a military form of attention stance.
If I were to make some assumptions as to the use of this term in a dojo I might think that it means one who practices a system such as karate-jutsu must also be careful or take care or as a notice to the practitioners that this discipline is one that places them in harm's, danger, way so be careful, take care or remain diligently aware of all things at all times. I would then make another assumption that it might be telling the practitioners to focus on training and leave all else in the dressing room for this is a dangerous endeavor requiring your full attention, care and caution in applying knowledge and technique.
This may not be a short, terse and precise definition/meaning but it does cover a lot of the more philosophical aspects of the way, yes? Maybe? Comments?
This in itself is not that critical but then again it begs the question as to whether folks in the training hall are using it correctly. In the form, Kiotsukete, it means something a bit different. It means "be careful" or "take care" or it refers to anyone who might face some kind of danger. Ohhh, that doesn't mean "attention" now does it but is it possible there are two words with the only difference as to spelling in English?
As I do the research I found only one set of characters, i.e. kanji, that speak mostly to paying attention or coming to attention: 注意を払う pay attention !!! But, when I translate it into English, take with a grain of salt here, I get "Chuiwoharau." What the ....? When I punch in the characters above and listen to the Japanese spoken word I do not get kiotsuke or kiotsukete.
注意 - caution, attention, warning, heed, regard, being careful, advice
気持ち - feeling, mood, sensation, temper
注意を払う pay attention !!! good one
注目 - attention, notice, observation
アテンション - attention
着目 - attention
耳目 - attention, eye and ear
So, if I were to take the third one down in bold as correct for attention or pay attention then I would say it is not kiotsuke or kiotsukete. I can also say that the term and meaning may have evolved from a military influence because even in a traditional dojo my suspicion is they don't assume a position that is a military form of attention stance.
If I were to make some assumptions as to the use of this term in a dojo I might think that it means one who practices a system such as karate-jutsu must also be careful or take care or as a notice to the practitioners that this discipline is one that places them in harm's, danger, way so be careful, take care or remain diligently aware of all things at all times. I would then make another assumption that it might be telling the practitioners to focus on training and leave all else in the dressing room for this is a dangerous endeavor requiring your full attention, care and caution in applying knowledge and technique.
This may not be a short, terse and precise definition/meaning but it does cover a lot of the more philosophical aspects of the way, yes? Maybe? Comments?
While we are on terms and usage, does sayonara truly mean "good bye?" ;-)
What are Torii Gates? - addendum
When I wrote of the gates I may have mentioned that the Koma-inu or Korean Dogs are placed on each side to ward off evil. The aspect of one having its mouth open and the other closed was not explained. Here is what I found:
"Meant to ward off evil spirits, modern koma-inu statues are almost identical, but one has the mouth open, the other closed. This is a very common characteristic in religious statue pairs at both temples and shrines. This pattern is however Buddhist in origin (see the article about the Niō, human-form guardians of Buddhist temples) and has a symbolic meaning. The open mouth is pronouncing the first letter of the Sanskrit alphabet, which is pronounced "a", while the closed one is uttering the last letter, which is pronounced "um", to represent the beginning and the end of all things.[2] Together they form the sound Aum, a syllable sacred in several religions like Hinduism, Buddhism, and Jainism." - Symbolic Meaning
In addition the question came up in my mind, what side does one or the other sit to the torii gates. Take a look at the snapshot to find out.
"Meant to ward off evil spirits, modern koma-inu statues are almost identical, but one has the mouth open, the other closed. This is a very common characteristic in religious statue pairs at both temples and shrines. This pattern is however Buddhist in origin (see the article about the Niō, human-form guardians of Buddhist temples) and has a symbolic meaning. The open mouth is pronouncing the first letter of the Sanskrit alphabet, which is pronounced "a", while the closed one is uttering the last letter, which is pronounced "um", to represent the beginning and the end of all things.[2] Together they form the sound Aum, a syllable sacred in several religions like Hinduism, Buddhism, and Jainism." - Symbolic Meaning
In addition the question came up in my mind, what side does one or the other sit to the torii gates. Take a look at the snapshot to find out.
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| Click for larger view. |
Is testing in karate fair?
I read a recent post by Sue on "My journey to black belt" blog and it made me think that this question is extremely important. One reason this strikes a cord with me is in my "job" I am discovering that the economic crises we all encounter in today's climate may be due to a lack of a sense of humanity. In other words we in business tend to look at the bottom line and allow that to dictate how we change to become more "cost-effective." This more often than not means business does NOT even consider the "humanity" of the issue.
This equated to "testing for black belt" or just about any belt in any system be it karate-do, ju-do, aiki-do, ken-do, and so on. It also tends to leak into the more commercial aspects as well as the "school system" mentality, i.e. larger classes which equates more income, etc.
Even in the school systems today the testing tends to be outside the human person, i.e. can you add 2+2, do you know the capitals, etc. We don't teach how to be a good person, how to truly communicate, how to truly reflectively listen and most important how to avoid conflict. Even those few courses on communications tend to teach the easier aspect, i.e. do step one when someone does this (sound familiar, like self-defense lessons). We don't teach how to train the mind for the adrenaline dump, now to manage anger, fear, etc.
Ok, when we test for a belt we tend to stick to the exactness of a technique, its form and its aesthetic aspects - what about function and how that function goes out the window due to the chaos of conflict. Why this happens, because it is most difficult to test for something you cannot see, grasp, or hear, it changes constantly and continuously in life.
Testing tends to be very restrictive. It is a form that is not allowed to fluctuate, change and adjust - it remains the same regardless. Is this actually beneficial for anything other than the form aspect because in my mind it means nothing as to the combative/conflict/fense aspects of karate-jutsu.
When we have large groups and not enough qualified Sensei we tend to test everyone with the exact same criteria, this is not adequate, fair or just. Humans are all unique, different and have varying degrees of both physical and mental ability. It is not a disparity or handicap but rather an understanding that each person is "different" and that means must be evaluated "differently and in relation to that person only."
Example: Oral exam, I ask for the result of 2 to the power of ten. One person answers quickly the correct one while the other person is still computing. Does this mean the person who didn't answer quickly and correctly first is not qualified to compute and answer the problem.? Honestly, if that second person still discovers the answer and learns from it then when it comes time to call up that ability in the future it may mean they can then answer with greater ability, efficiency and proficiency.
In karate-jutsu a practitioner may need to take more time and greater effort to learn how to apply a technique in chaos but when it comes time to apply it in a combative situation, conflict, his encoding may be superior and thus applies it successfully.
Yes, this is just another hypothesis but my studies and research indicates that this is how the brain works when encoding. How it is encoded to make it works is far more important than being able to quote Musashi or Sung Su or to demonstrate in controlled seminar's a specific technique in response to a specific technique. But the question comes up, how do you test for that?
Well, you don't test for that but rather evaluate individually over a period of time. There is a very good reason why teaching and learning is repetitive and takes a period of time with emphasis on continuous reinforcement for life. This is why it is more important to have a Sensei to Deshi ratio that will allow for Sensei to create a training and practice environment that is individual, unique and cohesive (Sensei+Senpai/Kohai relationship over time).
Testing is better thought of as a "shugyo session" where one is not tested for content, form or knowledge but rather the physical application of what they already know while under a great deal of physical and mental stress. It should be chaotic, unrehearsed and with absolutely no list of testing stuff at all. Impromptu, unexpected and not scheduled. Testing not in a group with a lead time but rather one day out of the blue one person is suddenly put into the fire where they either temper their steel or melt into the ground - either way it reflects not on that person but on you, the Sensei, for you failed - not them.
Ahh, I wax philosophical now so off the soap box and my sincerest thanks to Sue for the idea of this post which is not a reflection to her post but a different view of mine regarding testing and age and other stuff :-)
This equated to "testing for black belt" or just about any belt in any system be it karate-do, ju-do, aiki-do, ken-do, and so on. It also tends to leak into the more commercial aspects as well as the "school system" mentality, i.e. larger classes which equates more income, etc.
Even in the school systems today the testing tends to be outside the human person, i.e. can you add 2+2, do you know the capitals, etc. We don't teach how to be a good person, how to truly communicate, how to truly reflectively listen and most important how to avoid conflict. Even those few courses on communications tend to teach the easier aspect, i.e. do step one when someone does this (sound familiar, like self-defense lessons). We don't teach how to train the mind for the adrenaline dump, now to manage anger, fear, etc.
Ok, when we test for a belt we tend to stick to the exactness of a technique, its form and its aesthetic aspects - what about function and how that function goes out the window due to the chaos of conflict. Why this happens, because it is most difficult to test for something you cannot see, grasp, or hear, it changes constantly and continuously in life.
Testing tends to be very restrictive. It is a form that is not allowed to fluctuate, change and adjust - it remains the same regardless. Is this actually beneficial for anything other than the form aspect because in my mind it means nothing as to the combative/conflict/fense aspects of karate-jutsu.
When we have large groups and not enough qualified Sensei we tend to test everyone with the exact same criteria, this is not adequate, fair or just. Humans are all unique, different and have varying degrees of both physical and mental ability. It is not a disparity or handicap but rather an understanding that each person is "different" and that means must be evaluated "differently and in relation to that person only."
Example: Oral exam, I ask for the result of 2 to the power of ten. One person answers quickly the correct one while the other person is still computing. Does this mean the person who didn't answer quickly and correctly first is not qualified to compute and answer the problem.? Honestly, if that second person still discovers the answer and learns from it then when it comes time to call up that ability in the future it may mean they can then answer with greater ability, efficiency and proficiency.
In karate-jutsu a practitioner may need to take more time and greater effort to learn how to apply a technique in chaos but when it comes time to apply it in a combative situation, conflict, his encoding may be superior and thus applies it successfully.
Yes, this is just another hypothesis but my studies and research indicates that this is how the brain works when encoding. How it is encoded to make it works is far more important than being able to quote Musashi or Sung Su or to demonstrate in controlled seminar's a specific technique in response to a specific technique. But the question comes up, how do you test for that?
Well, you don't test for that but rather evaluate individually over a period of time. There is a very good reason why teaching and learning is repetitive and takes a period of time with emphasis on continuous reinforcement for life. This is why it is more important to have a Sensei to Deshi ratio that will allow for Sensei to create a training and practice environment that is individual, unique and cohesive (Sensei+Senpai/Kohai relationship over time).
Testing is better thought of as a "shugyo session" where one is not tested for content, form or knowledge but rather the physical application of what they already know while under a great deal of physical and mental stress. It should be chaotic, unrehearsed and with absolutely no list of testing stuff at all. Impromptu, unexpected and not scheduled. Testing not in a group with a lead time but rather one day out of the blue one person is suddenly put into the fire where they either temper their steel or melt into the ground - either way it reflects not on that person but on you, the Sensei, for you failed - not them.
Ahh, I wax philosophical now so off the soap box and my sincerest thanks to Sue for the idea of this post which is not a reflection to her post but a different view of mine regarding testing and age and other stuff :-)
Culture, do we truly understand what it is?
Most of us tend to think culture as arts, music, literature, etc. What I propose is to say that it is this and much more. Boye Lafayette DeMente speaks of culture as also the way people think, talk, and behave. He also included the way the people work and what they create.
As I have posted on the brain and how it works is now clear to me also an intricate explanation, generally, on culture. The many mental perceptions and beliefs that people have as to their own existence, to all forms of life and to the "universe" contributes to the culture of a person and peoples. Culture of peoples contribute to the culture of the person and the creativity, etc. of the person contributes to the growing culture of the peoples.
Our brains are thus programmed and that programming influences our view and reactions to the world in ways as to cultural influences. It is the survival instincts of the group, tribe, society that along with culture, beliefs and growth that unifies us into our individual worlds or civilizations.
When I read posts regarding culture I always hear about this ceremony, this type of specific adherence to things that other than relate to a celebration by a peoples seldom do I see inferences to the actual people as stated above.
Shimabuku-san spoke to the early Isshinryu pioneers about the importance of learning Okinawan customs, culture and beliefs but few took up the task. Those who did may have limited that study to such things as those ceremonies that speak to the unique way they live but only when studied at a much deeper level speak to the culture, etc. We hear of the o-bon celebration but do we know the how, when, where, what and why of its inception centuries past? We express the meaning of terms and say, "ah-ha culture." Do we truly know and can we truly know?
Knowing the ceremonies of the people is a first step. Take the second and find out more about their creativity, how do they communicate and why they do it that way and how do they behave then and now. All these and many more will give us a better understanding of those who came before and maybe answer questions as to why it was done that way and why it is being done a certain way today.
"Each cultural world operates according to its own internal dynamic, its own principles, and its own laws - written and unwritten. Even the dimensions of time and space are unique to each culture." - Edward T. and Mildred D. Hall
Bibliography:
DeMente, Boye LaFayette. "Etiquette Guide to China: Know the Rules that Make the Difference!" Tuttle Publishing. New York. 2008.
As I have posted on the brain and how it works is now clear to me also an intricate explanation, generally, on culture. The many mental perceptions and beliefs that people have as to their own existence, to all forms of life and to the "universe" contributes to the culture of a person and peoples. Culture of peoples contribute to the culture of the person and the creativity, etc. of the person contributes to the growing culture of the peoples.
Our brains are thus programmed and that programming influences our view and reactions to the world in ways as to cultural influences. It is the survival instincts of the group, tribe, society that along with culture, beliefs and growth that unifies us into our individual worlds or civilizations.
When I read posts regarding culture I always hear about this ceremony, this type of specific adherence to things that other than relate to a celebration by a peoples seldom do I see inferences to the actual people as stated above.
Shimabuku-san spoke to the early Isshinryu pioneers about the importance of learning Okinawan customs, culture and beliefs but few took up the task. Those who did may have limited that study to such things as those ceremonies that speak to the unique way they live but only when studied at a much deeper level speak to the culture, etc. We hear of the o-bon celebration but do we know the how, when, where, what and why of its inception centuries past? We express the meaning of terms and say, "ah-ha culture." Do we truly know and can we truly know?
Knowing the ceremonies of the people is a first step. Take the second and find out more about their creativity, how do they communicate and why they do it that way and how do they behave then and now. All these and many more will give us a better understanding of those who came before and maybe answer questions as to why it was done that way and why it is being done a certain way today.
"Each cultural world operates according to its own internal dynamic, its own principles, and its own laws - written and unwritten. Even the dimensions of time and space are unique to each culture." - Edward T. and Mildred D. Hall
Bibliography:
DeMente, Boye LaFayette. "Etiquette Guide to China: Know the Rules that Make the Difference!" Tuttle Publishing. New York. 2008.
Does "kiai" work?
The art of kiai works. It is not exclusive to martial arts either. Kiai is in every culture although not under that specific term. Typically regarding Japanese culture they have refined the art of kiai to a degree most other countries and cultures have not but kiai, a primal shout for a persons spirit, is built into every culture of the world.
I am a Marine. I served for ten years on active duty. The kiai of Marines like the kiai of the different Japanese dojo is distinct and unique to the Marines. When I say distinct and unique I am not say the word or syllable or terse sound by themselves but rather the spirit you detect that says U. S. Marines when you hear it.
Often, you see it written as "Oh (ewww) Rah (Ra)." When the single syllable sound is shouted then you know. The Oh-Rah simply spoken version is a quiet camaraderie version between Marines. The Kiai is similar as to the spirit shout.
The other military organizations of the United States also have their own Navy, Army or Air Force kiai. Greek warriors of old had one. You hear it all the time when a huddle is broken to start the next play.
When the Mongols rode off to conquer a world they had a shout too. The Roman's at the battle line did the same. The Germans during WWI as they would leave the trenches to attack the opposing line/trenches would shout.
The Viet Cong in Viet Nam would use it for psychological warfare at night, etc. using sometimes loud speaker systems to make noises. As soldiers have done over the history of man they growl, shout and yell as they charge the hill. There is something primal in the kiai of the world.
So, does kiai work? You betcha! If you tend to use one in martial training you might want to consider what it is. I understand different dojo in Japan had a unique word or sound they used for kiai that distinguished that dojo, system, style of martial art. If I use one, there is a silent kiai too, I stick with the tried, true and traditional Marine kiai.
Grrrrraaahhhhhh Ohhh-Rahhhhhhhhhhhhhhhhhhhhhhhhh, Semper Fi, Do or Die - Mariiiiiiinnnnnnnnnneeeee Corps!!!!!
I am a Marine. I served for ten years on active duty. The kiai of Marines like the kiai of the different Japanese dojo is distinct and unique to the Marines. When I say distinct and unique I am not say the word or syllable or terse sound by themselves but rather the spirit you detect that says U. S. Marines when you hear it.
Often, you see it written as "Oh (ewww) Rah (Ra)." When the single syllable sound is shouted then you know. The Oh-Rah simply spoken version is a quiet camaraderie version between Marines. The Kiai is similar as to the spirit shout.
The other military organizations of the United States also have their own Navy, Army or Air Force kiai. Greek warriors of old had one. You hear it all the time when a huddle is broken to start the next play.
When the Mongols rode off to conquer a world they had a shout too. The Roman's at the battle line did the same. The Germans during WWI as they would leave the trenches to attack the opposing line/trenches would shout.
The Viet Cong in Viet Nam would use it for psychological warfare at night, etc. using sometimes loud speaker systems to make noises. As soldiers have done over the history of man they growl, shout and yell as they charge the hill. There is something primal in the kiai of the world.
So, does kiai work? You betcha! If you tend to use one in martial training you might want to consider what it is. I understand different dojo in Japan had a unique word or sound they used for kiai that distinguished that dojo, system, style of martial art. If I use one, there is a silent kiai too, I stick with the tried, true and traditional Marine kiai.
Grrrrraaahhhhhh Ohhh-Rahhhhhhhhhhhhhhhhhhhhhhhhh, Semper Fi, Do or Die - Mariiiiiiinnnnnnnnnneeeee Corps!!!!!
What are the rules for bowing the Japanese way?
Did you know that in Japan there are (3) three types of bowing? In general there is the deep bow, the medium bow and the light bow. Don't laugh, this is the information I extracted from a very reliable source (still, vet it out).
The deep bow is the highest form of salutation which was more common during the feudal times in Japan. It is unusual to see it used in today's Japan. You will definitely see it when in audience to the Emperor. In the dojo the deep bow should not be used. Oh, the deep bow is referred to as, "Sai-keirei (sigh-kay-ray).
The formal bow is the medium one. How it is done is the arms are extended downward along the legs with the hands resting on the legs above the knees. When you bow you bend at the waist, the head and neck remain in alignment and the eyes remain straight ahead while the body bends about 45-degree angle. It is held for about two or three seconds. [note: no where in any of the descriptions does it indicate that the bow must remain at 45-degree's until the more senior person returns the bow, etc.]
Now, the medium bow (30-degree angle) is the one used when greeting and/or meeting seniors. It is used to show a special kind of respect to the senior or when one is expressing strong feelings such as sorrow, humility or simply apologizing to someone. What is important to remember is that if you encounter that senior several times in the same day, you greet them with the proper medium bow the first time that day and drop back to the light bow thereafter.
The bow most used and I believe most used in the dojo as well is the light bow. The body is bent as described above but at a 15-degree angle instead. It is held for about a second or so and the hands are down at the sides, not above the knees. Even tho the hands are incidental for this bow it is more polite to make the effort to bring them down to your sides. [note: I believe this is more appropriate even in the dojo]
Sometimes you will observer a casual nod of the head in lieu of the light or medium bow. This may be done when in a hotel or restaurant or other places where the staff regularly bow to guests.
Often I have observed over use of the bow in dojo, training halls. I think this is incorrect simply due to inaccurate conveyance as to the use and purpose of the bow. The only variance I understand that should be applied in the training hall is a use of the junior-senior medium bow required at the beginning and end of the training session although decorum in general it is used at the start while the light bow is used for the remainder of the time that day in the dojo.
Other than the generalizations indicated above there is some latitude in bowing. As most things in Japan it is dependent on many cultural requirements that make Japanese - Japanese. With this said, we are not Japanese and we are not in Japan (or Okinawan for that matter).
p.s. one small note, all that I have posted regarding the why we do this in relation to culture, customs and beliefs, these are things that apply most strictly to being in Japan, with Japanese and out of courtesy to Japanese. In the end, if you wish to practice the traditional way of martial arts then a well-meaning and well-informed attempts is ok.
The deep bow is the highest form of salutation which was more common during the feudal times in Japan. It is unusual to see it used in today's Japan. You will definitely see it when in audience to the Emperor. In the dojo the deep bow should not be used. Oh, the deep bow is referred to as, "Sai-keirei (sigh-kay-ray).
The formal bow is the medium one. How it is done is the arms are extended downward along the legs with the hands resting on the legs above the knees. When you bow you bend at the waist, the head and neck remain in alignment and the eyes remain straight ahead while the body bends about 45-degree angle. It is held for about two or three seconds. [note: no where in any of the descriptions does it indicate that the bow must remain at 45-degree's until the more senior person returns the bow, etc.]
Now, the medium bow (30-degree angle) is the one used when greeting and/or meeting seniors. It is used to show a special kind of respect to the senior or when one is expressing strong feelings such as sorrow, humility or simply apologizing to someone. What is important to remember is that if you encounter that senior several times in the same day, you greet them with the proper medium bow the first time that day and drop back to the light bow thereafter.
The bow most used and I believe most used in the dojo as well is the light bow. The body is bent as described above but at a 15-degree angle instead. It is held for about a second or so and the hands are down at the sides, not above the knees. Even tho the hands are incidental for this bow it is more polite to make the effort to bring them down to your sides. [note: I believe this is more appropriate even in the dojo]
Sometimes you will observer a casual nod of the head in lieu of the light or medium bow. This may be done when in a hotel or restaurant or other places where the staff regularly bow to guests.
Often I have observed over use of the bow in dojo, training halls. I think this is incorrect simply due to inaccurate conveyance as to the use and purpose of the bow. The only variance I understand that should be applied in the training hall is a use of the junior-senior medium bow required at the beginning and end of the training session although decorum in general it is used at the start while the light bow is used for the remainder of the time that day in the dojo.
Other than the generalizations indicated above there is some latitude in bowing. As most things in Japan it is dependent on many cultural requirements that make Japanese - Japanese. With this said, we are not Japanese and we are not in Japan (or Okinawan for that matter).
p.s. one small note, all that I have posted regarding the why we do this in relation to culture, customs and beliefs, these are things that apply most strictly to being in Japan, with Japanese and out of courtesy to Japanese. In the end, if you wish to practice the traditional way of martial arts then a well-meaning and well-informed attempts is ok.
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| Click text for source of graphic; modified a bit. |
Which is most important, the black belt? or the black belts attitude?
I was watching a video news segment on a Chuck Norris program where the instructor mentioned "black belt attitude" which prompted this post. I feel he spoke well regarding what is most important for all of us as martial artists, "attitude!"
There are many other sub-traits, i.e. maturity, responsibility, respect, etc., that follow that title and to actually make direct reference to it in the segment, in the dojo and in the life is far more critical to black belt development that it should be a mainstay of instruction from white belt to red.
What is attitude? It is two things in general, it is a way of thinking or feeling and it is also a position the body takes to convey through body language a mental state or to imply some action is to be taken. I tend to think of both mental and "kamae." Kamae being a transitional position of the body to take some form of action but in the case of the martial artist "not implying or conveying" intent. An opposite to the actual definition of the physical attitude meaning.
An attitude is driven by more than the influences of the martial training hall. It begins much earlier in one's life. It can be either Yang or Yin using that metaphor of Yang=bad, Yin=good. There of course in reality a balance of both since humans have both as a part of human being.
It is a complex mental state that involves feelings, i.e. emotional with chemical infusions due to those feelings, values, i.e. personal belief systems, dispositions toward actions, i.e. as driven by the other states, and overall beliefs. These are building within each of us from the moment after birth when our brains begin actual awareness to life and the worlds around us.
The physical aspects are subliminally taught and learned in life which result in the posing, position or arrangement of the body and limbs that are also subliminally interpreted to mean some attitude which inspires an effect on either party.
All one can do in the dojo is try to present another perspective relating to such attitudes that hopefully inspire individuals to incorporate the more Yin aspect of attitude which presents positive influences on the individual and to the group and as a whole society.
If one is provided a black belt without this influence then the belt becomes a symbol of something that may or may not be the original intent of the system. It can be strictly combative without an attitude of compassion or with one. To dominate or to benefit. One might ask, "marital arts are intended to dominate and win, right?" I say, no - it is a means to overcome dominance and damage and to instill an attitude that conveys peace and tranquility with a posture and attitude that speaks to those who would dominate and damage that it would be to their benefit to not dominate and damage others.
How many teach proper attitude? How many demonstrate proper attitude in their actions and deeds, in the dojo and outside it? How many actually contemplate such things before, during and after practice? How may actually look inward before looking to others for proper attitude resulting in proper action?
There are many other sub-traits, i.e. maturity, responsibility, respect, etc., that follow that title and to actually make direct reference to it in the segment, in the dojo and in the life is far more critical to black belt development that it should be a mainstay of instruction from white belt to red.
What is attitude? It is two things in general, it is a way of thinking or feeling and it is also a position the body takes to convey through body language a mental state or to imply some action is to be taken. I tend to think of both mental and "kamae." Kamae being a transitional position of the body to take some form of action but in the case of the martial artist "not implying or conveying" intent. An opposite to the actual definition of the physical attitude meaning.
An attitude is driven by more than the influences of the martial training hall. It begins much earlier in one's life. It can be either Yang or Yin using that metaphor of Yang=bad, Yin=good. There of course in reality a balance of both since humans have both as a part of human being.
It is a complex mental state that involves feelings, i.e. emotional with chemical infusions due to those feelings, values, i.e. personal belief systems, dispositions toward actions, i.e. as driven by the other states, and overall beliefs. These are building within each of us from the moment after birth when our brains begin actual awareness to life and the worlds around us.
The physical aspects are subliminally taught and learned in life which result in the posing, position or arrangement of the body and limbs that are also subliminally interpreted to mean some attitude which inspires an effect on either party.
All one can do in the dojo is try to present another perspective relating to such attitudes that hopefully inspire individuals to incorporate the more Yin aspect of attitude which presents positive influences on the individual and to the group and as a whole society.
If one is provided a black belt without this influence then the belt becomes a symbol of something that may or may not be the original intent of the system. It can be strictly combative without an attitude of compassion or with one. To dominate or to benefit. One might ask, "marital arts are intended to dominate and win, right?" I say, no - it is a means to overcome dominance and damage and to instill an attitude that conveys peace and tranquility with a posture and attitude that speaks to those who would dominate and damage that it would be to their benefit to not dominate and damage others.
How many teach proper attitude? How many demonstrate proper attitude in their actions and deeds, in the dojo and outside it? How many actually contemplate such things before, during and after practice? How may actually look inward before looking to others for proper attitude resulting in proper action?
What are "night-fighting" techniques?
Recently a post discussed "night-fighting" aspects to the kata "Kusanku." I just had to wonder to the question, "what are night-fighting techniques?" Is there such a thing as night-fighting techniques?
Just because a technique is performed a certain way is not indicative that it is night-fighting. One that comes to mind, which I was also told is a night-fighting technique, when performed tells me a lot more as to its possible purpose other than night fighting. I can extrapolate it to mean "ducking" things like weapons attacks or even high kicks both in daylight or at night - regardless.
So, I ask the question, "Is there or are there night-fighting specific bunkai to this kata?" Is it possible that someone decided that because it was given an explanation as to "night time" that it and the kata are a night-fighting oriented kata?
Let me go a bit further, why would anyone designate any kata to be specific to just "one" strategy, tactic or bunkai? Why would anyone "limit" the possibilities of any kata? This seems to me a form of "limitation" which to my view "limits" a person's ability to very specific things, isn't this a bit "limiting?"
I will admit that Joe Swift's assessment is valid, " ... such interpretations were contrived to fit movements that are not very well understood. ..." I would agree that American's who returned after such a short period of instruction tend to "fill-in" in lieu of just stating, "I don't know," is a plausible validation to this statement.
May explanations to this "night-fighting" premise is always related to viewing the night or vision. In a nutshell night means vision is either limited or non-existent. Relying on say "moon light" to guide you also seems "limiting." To my mind it would be more inclusive to provide other sensory revelations such as "tactile," or "feeling." The sense of touch in many cases can be far more effective in night fights then always assuming some sort of visual enhancements are required.
I would also add in that the sense of "smell" also contributes more to this aspect, a small one, to handing night attacks. Let's not forget that "avoidance" is also another night fighting strategy, lets remove the particular of specific waza which is limiting, where one does not travel where one does not have adequate lighting to see as well as to avoid environments where the need to fight at night is prevalent. This comes back on to limiting our methods, i.e. strategies and tactics, because we "label" something into a rut, a hole and pidgin hole that few think to "think outside of, like a box."
Exaggerated movements is counter productive to the fundamental principles of martial systems, economic motion for greater conservation of energy, etc., which does not compute for night fighting, i.e. protection against a wider range of attacks .... how is this night-fighting for it makes no sense. We are seemingly making assumptions that are not readily present in this explanation so I would say this needs further investigation. It does not make sense to me.
I sense some explanations are geared toward a mindset that one is standing against a night attacker at a sparring distance which is also not conducive to fighting with the sense of sight limited or nonexistent. If one is attacked in the dark the best strategy is to use feel or tactile touch, i.e. move in close to feel the attacker's body and then use feel to unbalance, control and defeat.
Another one to consider is the explanation of reading silhouettes which relies heavily on sight which is also fooled by many factors and then exacerbated by darkness. In a nutshell most night-fighting explanations are predicated on the ability to use "sight" where I tend to think it is a matter of close in, feel and conquer which can be in any kata without limitations placed on applications.
I cannot see any proof in any of kusanku waza that say they are or are not night fighting techniques. I can see how to extrapolate possible strategies and tactics from various bunkai interpretations but would not name or label them night-fighting techniques. My assessment which could continue in this analysis is that kusanku is not a night fighting kata per say but rather one of many kata that can be used to determine appropriate strategies and tactics to avoid and defend if attacked at night. Any of the kata can achieve the same results.
Oh, and using sound to misdirect. Sound at night is not easily determined as to directions as sound travels differently at night and according to acoustics of the environment. I would not rely on sound for much but rather touch. When an attack touches me the instinct would be to close in and use my grappling abilities, etc. to remove the threat but then again to avoid being attacked at night prevails over any possible night-fighting technique you extrapolate from any and all kata - not just kusanku.
So, back to the question, "What are night-fighting techniques?" The question is better stated as, "What are the night-fighting strategies?"
One, know that the only effective strategy at night is to move in close, so close you can smell the garlic on the attackers breath.
Two, know that touch is the dominant sense used to remove the threat.
Three, smell can tell you just what your up against when you move in close.
Four, the best strategy against night-fighting is to avoid it all together but always remain prepared for it in as close to reality-based training you can get.
This is all off the cuff so to speak. It would be interesting to hear other views and suggestions. I doubt seriously many spend much time thinking of what it would take to actually fend off an attacker in a very dark place. Some other considerations I can think of are:
1. An attacker is not going to do so unless he or she has all the advantages.
2. An attacker is not going to attack you with a full moon to shine down on the arena but rather attack where the darkness provides him or her the complete advantage.
3. The attacker is in all likelihood going to know the arena of the night attack far better than you will so your at another disadvantage.
4. If you walk into an arena that is dark and triggers your awareness and spidey sense then what the fuck are you doing there to begin with.
5. If your surprised in a dark arena then your not paying attention, your probably listening to music or playing a iPhone game so you are going to be easy.
6. If you willingly go into a dark and dangerous arena, unless your a professional whose job it is to go into harms way, then your ego or monkey brain along with pride and a lot of testerone are driving the bus and who gives a shit, your just being stupid.
7. If you are a martial artist or a professional and have not considered night-fighting in your training/practice then you might want to reconsider your training syllabus.
9. Once again, avoidance is the absolute best strategy because if the attacker is a predator you can be guaranteed that the night is going to be only the beginning advantage for him, disadvantage for you, and your toast because you allowed yourself to enter that arena.
Again, would love to hear more input on this aspect to defensive/protective training. Night-fighting is the Yang of the Yin most train in, i.e. daylight, well lit dojo, smooth and comfortable dojo wood floors, willing participants, dojo mates, etc. ;-)
Just because a technique is performed a certain way is not indicative that it is night-fighting. One that comes to mind, which I was also told is a night-fighting technique, when performed tells me a lot more as to its possible purpose other than night fighting. I can extrapolate it to mean "ducking" things like weapons attacks or even high kicks both in daylight or at night - regardless.
So, I ask the question, "Is there or are there night-fighting specific bunkai to this kata?" Is it possible that someone decided that because it was given an explanation as to "night time" that it and the kata are a night-fighting oriented kata?
Let me go a bit further, why would anyone designate any kata to be specific to just "one" strategy, tactic or bunkai? Why would anyone "limit" the possibilities of any kata? This seems to me a form of "limitation" which to my view "limits" a person's ability to very specific things, isn't this a bit "limiting?"
I will admit that Joe Swift's assessment is valid, " ... such interpretations were contrived to fit movements that are not very well understood. ..." I would agree that American's who returned after such a short period of instruction tend to "fill-in" in lieu of just stating, "I don't know," is a plausible validation to this statement.
May explanations to this "night-fighting" premise is always related to viewing the night or vision. In a nutshell night means vision is either limited or non-existent. Relying on say "moon light" to guide you also seems "limiting." To my mind it would be more inclusive to provide other sensory revelations such as "tactile," or "feeling." The sense of touch in many cases can be far more effective in night fights then always assuming some sort of visual enhancements are required.
I would also add in that the sense of "smell" also contributes more to this aspect, a small one, to handing night attacks. Let's not forget that "avoidance" is also another night fighting strategy, lets remove the particular of specific waza which is limiting, where one does not travel where one does not have adequate lighting to see as well as to avoid environments where the need to fight at night is prevalent. This comes back on to limiting our methods, i.e. strategies and tactics, because we "label" something into a rut, a hole and pidgin hole that few think to "think outside of, like a box."
Exaggerated movements is counter productive to the fundamental principles of martial systems, economic motion for greater conservation of energy, etc., which does not compute for night fighting, i.e. protection against a wider range of attacks .... how is this night-fighting for it makes no sense. We are seemingly making assumptions that are not readily present in this explanation so I would say this needs further investigation. It does not make sense to me.
I sense some explanations are geared toward a mindset that one is standing against a night attacker at a sparring distance which is also not conducive to fighting with the sense of sight limited or nonexistent. If one is attacked in the dark the best strategy is to use feel or tactile touch, i.e. move in close to feel the attacker's body and then use feel to unbalance, control and defeat.
Another one to consider is the explanation of reading silhouettes which relies heavily on sight which is also fooled by many factors and then exacerbated by darkness. In a nutshell most night-fighting explanations are predicated on the ability to use "sight" where I tend to think it is a matter of close in, feel and conquer which can be in any kata without limitations placed on applications.
I cannot see any proof in any of kusanku waza that say they are or are not night fighting techniques. I can see how to extrapolate possible strategies and tactics from various bunkai interpretations but would not name or label them night-fighting techniques. My assessment which could continue in this analysis is that kusanku is not a night fighting kata per say but rather one of many kata that can be used to determine appropriate strategies and tactics to avoid and defend if attacked at night. Any of the kata can achieve the same results.
Oh, and using sound to misdirect. Sound at night is not easily determined as to directions as sound travels differently at night and according to acoustics of the environment. I would not rely on sound for much but rather touch. When an attack touches me the instinct would be to close in and use my grappling abilities, etc. to remove the threat but then again to avoid being attacked at night prevails over any possible night-fighting technique you extrapolate from any and all kata - not just kusanku.
So, back to the question, "What are night-fighting techniques?" The question is better stated as, "What are the night-fighting strategies?"
One, know that the only effective strategy at night is to move in close, so close you can smell the garlic on the attackers breath.
Two, know that touch is the dominant sense used to remove the threat.
Three, smell can tell you just what your up against when you move in close.
Four, the best strategy against night-fighting is to avoid it all together but always remain prepared for it in as close to reality-based training you can get.
This is all off the cuff so to speak. It would be interesting to hear other views and suggestions. I doubt seriously many spend much time thinking of what it would take to actually fend off an attacker in a very dark place. Some other considerations I can think of are:
1. An attacker is not going to do so unless he or she has all the advantages.
2. An attacker is not going to attack you with a full moon to shine down on the arena but rather attack where the darkness provides him or her the complete advantage.
3. The attacker is in all likelihood going to know the arena of the night attack far better than you will so your at another disadvantage.
4. If you walk into an arena that is dark and triggers your awareness and spidey sense then what the fuck are you doing there to begin with.
5. If your surprised in a dark arena then your not paying attention, your probably listening to music or playing a iPhone game so you are going to be easy.
6. If you willingly go into a dark and dangerous arena, unless your a professional whose job it is to go into harms way, then your ego or monkey brain along with pride and a lot of testerone are driving the bus and who gives a shit, your just being stupid.
7. If you are a martial artist or a professional and have not considered night-fighting in your training/practice then you might want to reconsider your training syllabus.
9. Once again, avoidance is the absolute best strategy because if the attacker is a predator you can be guaranteed that the night is going to be only the beginning advantage for him, disadvantage for you, and your toast because you allowed yourself to enter that arena.
Again, would love to hear more input on this aspect to defensive/protective training. Night-fighting is the Yang of the Yin most train in, i.e. daylight, well lit dojo, smooth and comfortable dojo wood floors, willing participants, dojo mates, etc. ;-)
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