The Tradition of Soke

William Durbin
Soke Kiyojute Ryu
Kempo Bugei
Other Books by William Durbin
An Anecdotal History of Kiyojute Ryu Kempo Bugei
Arts of Death, Spirit of Life (novel) Fight for Peace (novel)
Fistmaster: Dragons of the Sun (novel)
Fistmaster: Yakuza Tigers (novel)
God Is Groovy
Jujutsu: A Stones Throw
Kagekiyo no Shinwa
Kiyojute Ryu Kempo Bugei Teaching Notes
Kiyojute Ryu Kempo Handbook
Koen: A Martial Arts Book of Lectures
Koga Ryu Ninjutsu: The Ancient Art of Stealth and Strategy Mastering Kempo
Renzoku Ken: Combat Combinations of Kempo
Shimpo: The Mind of the Martial Artist
The Gospel of Jesus
The Guitar Mans Chord Book
The Illustrated Book of Kiyojute Ryu Kempo Shodan Waza The Intergalactic Guide to Christians
Living on the Planet Earth The Magical Fox (novel)
Unified Religions of the World
Zen Useable Spiritual Development
Copyright 2008 by William Durbin
9781257357680
All rights are reserved. No portion of this book may be reproduced in any form or by any electronic
or mechanical means, including information storage and retrieval systems, without proper permission
from the publisher, except by a reviewer who may use concise passages in a review.
Kiyojute Ryu Kempo Bugei founded by William Durbin
Superstar Enterprises
a branch of the
Christian Martial Arts Association, Inc.
NOTE OF WARNING
The practice of the martial arts is a serious physical endeavor. While this book preserves an
interpretation of a fighting art, no one should practice these techniques without the supervision of a
qualified instructor. Neither the author nor the publisher accept responsibility for injury or
effectiveness of the herein techniques. A physician should always be consulted before engaging in any
form of physical activity to be sure that the person is capable of such activity. Each state in the United
States and each country have their own interpretation of law, as to what is deemed justifiable self
defense. It is the readers responsibility to know what is allowed under their local legal system in
regard to actual self defense. Neither the authors nor publisher accept responsibility regarding the
legality or appropriateness of the application of the demonstrated techniques in this book. Most of all,
these techniques are for the preservation of true fighting skills of the ancient martial arts and should
not be used in sporting or frivolous activities.
Table of Contents
Title Page
Other Books by William Durbin
Copyright Page
NOTE OF WARNING
Acknowledgements
Dedication
Rod Sacharnoski - Shodai Soke Juko Ryu Bujutsu
A note by the Author: - William Durbin Shodai Soke Kiyojute Ryu Kempo Bugei
Introduction: Tsung Chia, from China to Japan
Chapter One: Temple Kempo to Samurai Bugei
Chapter Two: The Founders
Chapter Three: Succession
Chapter Four: The Reason to Exist
Chapter Five: A Personal Journey
Glossary
About the Author
September 1, 2008
I would like to commend William Durbin, Shodai Soke of Kiyojute Ryu Kempo Bugei, on the
publication of his book The Tradition of Soke. This is the first book I know of that brings to light
what traditional Sokeship consists of. This is a well written and researched publication that is long
overdue in the Western world.
I remember back to 1973 when I founded the first non-Asian Sokeship organization (Zen Kokusai
Soke Budo/Bugei Renmei) in the United States; martial artists at that time, and for many years
thereafter, had no idea what the term Soke meant, or what was required to found a recognized
martial arts style. It took many years of interviews, demonstrations, articles, and whatever, to finally
acquaint the non-Asian world with the concept of traditional Asian foundership.
Bill, who has been my personal student since 1978, and who has earned Shihan (master instructor
license) in several of my closed arts, is an authorized and registered ZKSBBR Soke. He structured a
Sogo (comprehensive) bujutsu ryu that is an excellent representation of what a traditional ryu should
consist of. In addition, he is an excellent teacher and leader, as well as a very knowledgeable martial
arts historian.
He still actively trains with me in the martial arts and continues to add to his overall knowledge and
expertise. I highly recommend this publication and the vast amount of factual information that it
contains. All black belts, regardless of system, should know and understand the ancient and
traditional workings of the martial arts. This publication will certainly be a step in the right direction.
Rod Sacharnoski, Shodai Soke, 10
th
Dan
Juko Ryu Bujutsu-kai, Juko Kai International
President, Zen Kokusai Soke Budo/Bugei Renmei
Administrative Director, International Okinawan Martial Arts Union
9
th
Dan Hanshi, Seidokan Karate, Kobudo, and Toide,
Okinawa/Japan
Acknowledgements
In regard to my knowledge regarding the martial arts, I must thank my three teachers, those whom I
have spent the most time training with; Richard Stone, Rod Sacharnoski, and Bill Wallace.
These three men taught me about the arts of Kempo, Jujutsu, Aikijujutsu, Karate, Kobujutsu, Ninjutsu,
Toide, and others. Without their instruction and supervision, I could not have developed as a martial
artist.
There are certain individuals whose books have been instrumental to people outside of Japan
knowing and understanding the nature of Soke (headmaster). Among those who have helped the
Western world the most are; Donn Draeger, Serge Mol, Karl Friday, Fumon Tanaka, Masaaki
Hatsumi, and Im sure there are others whom I have failed to mention who hold equal importance.
I want to thank my students who have encouraged my research, purchasing me books for my
prodigious library and asking questions to which I dedicated myself to answer. I want to thank Matt
Dolan for many of my books and the endless depth of knowledge he seeks. I thank old friend Dave
OToole for the many books he bought for me, asking me to search them for nuggets of truth and then
pass them on to him. I thank my number one question asker, Bob Pruitt for always keeping me
mentally searching and seeking.
Some of my top masters who have helped the Ryu grow over the years should be mentioned for their
assistance in teaching Kiyojute Ryu Kempo Bugei to students around the country and even in other
countries. To name a few; Brad Gardone, John Curtis, Tom Griswold, Eddie Gatewood, Shirley
Hogan, Missy Gatewood, Matt Dolan, Brendan Post, Eric Schildmeyer, Alan Creech, Charles
Sebastian, James Bradley, Jeremy Briley, Matt Brown, and Kenneth Newton. If Ive forgotten anyone,
please forgive.
Most of all I want to thank my wife, Carol, for allowing me to pursue my dreams and my mission from
God. Not everyone would be as caring and patient as she is and I appreciate her desire to see the
ministry of Kiyojute Ryu Kempo Bugei reach out to as many people as possible.
This book is dedicated to
Rod Sacharnoski
In bringing the traditional martial arts to the public eye and introducing the higher ranks to the
Western world, there has been no one of greater consequence than Rod Sacharnoski.
From bringing ancient and traditional arts to the American public, to assisting European martial
artists in the seventies, to introducing the title of Soke and setting a good example of the title to
modern practitioners he is owed a debt of gratitude.
Personally he has instructed me in the depths of the traditional martial arts and set a good example as
to what a Soke must be and do. With that in mind, I dedicate this book to my instructor, mentor, and
friend.
Rod Sacharnoski
Shodai Soke Juko Ryu Bujutsu
A note by the Author:
William Durbin Shodai Soke Kiyojute Ryu Kempo Bugei
In the course of tracking and tracing the methods that have been used for passing on Ryu, I have found
that many methods have been used and that many people have misused the methods over the years.
What is sad is that, even in Japan, many people do not understand how a succession should be passed
on and what to do in our modern society to be sure their Ryu are not usurped. In example during my
research I have found a couple of Ryu that are currently claimed by multiple people. More than likely
the passing Soke meant for one of the claimants to have the Ryu, but because of improper handling
there are multiple people claiming to be the Soke of a single system.
This is true in Japan, where I know of at least three people claiming to be the Soke of the same Ryu,
in Okinawa where I believe a system has been usurped and may be lost because the usurper doesnt
really know the true system, and in America and Canada where five people claim to be the inheritor
of a system of whom no one has the actual proper papers.
Now it could be that the previous Soke made mistakes in awarding the proper certification, or that
people are taking advantage of a situation, but I hope that this little manual can lay down the proper
methods for the proper founding of a Ryu and for the proper and legal method of succession so that
current Soke can be sure that the right people inherit their systems and false claimants can be easily
discerned.
In telling stories of past mistakes that have been made, both in Japan and elsewhere, I will avoid
naming names. I have no desire to embarrass masters who have made mistakes, people who are
making claims that could be honest mistakes, or people who have inherited systems and arent sure
what to do if they dont want to maintain the systems themselves.
I hope this book will help clear up the situation and make succession easier and clearer in the future
for those systems which are extant and true.
May those who read this book find the guidance they need, history of interest, and the true spiritual
heart that should form the foundation of all Ryu. Let me say here, as will be repeated in the book, the
only reason to found a Ryu is a divine and spiritual experience. The only reason to maintain a Ryu is
the continuation of that divine and spiritual tradition. If a system outlives its heritage, then it is time
for it to end.
This is the tradition and true way of an authentic Ryu, may it always be so in the future and heritage of
humanity.
Introduction: Tsung Chia, from China to
Japan
Many years ago, generations in the past of the martial arts and the philosophies of China, there
developed the idea of the head of the house who was responsible for the training and wellbeing of
those who practiced the way of the house.
In particular we can see this in the school of Zen, though some say the same names and ideas
applied, or eventually were applied, to various other school, temples, and sects of religions in China.
Bodhidharma
Tamo
Daruma
Known in India as Bodhidharma, in China as Tamo, and in Japan as Daruma, this
Indian monk is believed to be the founder of Zen and the creator of the ideal of the
martial arts, by harnessing fighting skills and virtue. This is the first martial art; Chuan
Fa, Kempo,
the law of the fist .
Bodhidharma is credited with founding not only Zen but also the martial arts. We must keep in
mind that what he founded was modified heavily before influencing what spread from the Shaolin
temple, but most important of all is the development of Wute, that is Butoku in Japanese, martial
virtue. This will be explained later in the book.
After the great Zen master Sokei Eno, known in Chinese as Hui Neng, passed on his method of Zen
there developed the Goke, in Chinese Wu Chia, meaning the five houses. These five sects
developed from the Go Dai Sosho, in Chinese Wu Da Tsung Chiang, the five great teachers of the art.
Eventually the Tsung was combined with the Chia to form the title Tsung Chia, master of the house,
pronounced Soke in Japanese.
The Tsung Chia was the head of the temple, responsible for the wellbeing of all the monks at the
temple. This included not only the monks who were only working on their spiritual training, but also
the martial arts monks who provided security for the temple.
Many of the Tsung Chia were proficient martial artists in their own right and due to this the feeling
was that the Tsung Chia was not only responsible for the arts that led to enlightenment, but also for the
martial arts which allowed the temples to survive the harsh times of criminal behavior and political
corruption.
Keep in mind that many sources say that the original martial arts of the temple, Chuan Fa (Kempo),
were not just forms of combat, but also methods of spiritual development. So Doshin, Michiomi
Nakano, the founder of Nippon Shorinji Kempo, said that Zazen was seated meditation while Kempo
was moving meditation. To his way of thinking, real spiritual training in the temples in the past would
not have been complete unless it contained both Zazen and Kempo. This is a very reasonable idea.
Dojo
When the Buddhist religion came to Japan, while the names were pronounced in the Japanese
manner, Japanese monks and priests accepted many of the ideas. The head of the temple was called
Soke; the place where they practiced religious discipline was a Dojo. In the Dojo one practiced both
Zazen and Kempo.
Eventually the monks began sharing their martial arts with the rural Samurai who had become their
most ardent believers. The Ji Kempo, temple martial arts, became the foundation for all of the martial
arts, which developed in Japan, merging with already preexisting forms of fighting.
Kempo to some became known as Kempo Taijutsu and Taijutsu became the father and mother of all
other martial arts, which developed in Japan, according to traditional sources. All forms of empty
hand fighting and weapon combat were derived from these original sources.
All of our martial arts that we appreciate from Japan; Nimpo, Jujutsu, Aikijujutsu, and the many
weapon arts, Bojutsu, Jojutsu, Kenjutsu, Iaijutsu, Battojutsu, Sojutsu, Naginatajutsu, and so on, all
derive from the original martial art, Kempo.
As all the different martial arts developed into Sogo Bujutsu, comprehensive martial arts, and
Bugei, the older name for the martial arts of the warrior, the Samurai began to build halls in which to
practice. They adopted the name Dojo from the Buddhist temples.
The Dojo was the place where they practiced the ways of meditation that allowed for
enlightenment and the martial arts, which allowed for survival. To the Samurai the martial arts were
methods of enlightenment. This is why even today martial arts training halls are called Dojo.
With that in mind it must be remembered that a Dojo is not a gymnasium, or place for violent
behavior. A real Dojo must be a place of peace, with practice being done in a manner that is
consistent with spiritual development. People should never be hurt needlessly or practice done in a
reckless way.
Regardless of the martial art, system, or school, if a Dojo is to be regarded as a true place of
practice it must have at its heart the enlightenment of its practitioners through the art that is practiced.
Anything less is pointless. A true martial art is only as good as the heart it engenders in its adherents.
Soke
The head of the Dojo, the head of the martial art, and eventually the head of the system of martial
arts, became known as the Soke. Not everyone should be a Soke. This title is relegated to someone
who has had a Tenshin Sho, which will be explained later, or who has inherited a system of martial
arts, a Ryu, because they have had a Kensho, insight into the creative experience of the founder, and
can carry on the tradition.
To be a real Soke a person needed to have a philosophical ideology, which formed the heart of the
training. This method, in Japan, was based on various religions. This will be dealt with more in
chapter three.
But it is important that a Soke be many things, especially one who is a founder. A founding Soke,
known as Shodai Soke, was a person inspired by God, through the method of his spiritual discipline,
to found a martial art or eventually system of martial arts. This will be fully explained in chapter
three as well.
A Soke needed to be a master martial artist. They needed to understand all facets of their chosen
martial art, or the totality of the Bugei. This will be dealt with further as we go along.
The important point at this juncture is to know that a true Soke, one who is the true head of the
martial art or system, must be a master martial artist.
Now too often we think of a master martial artist as someone, who knows the physical skills of the
martial arts, but this is the least part of the martial arts, there truly is so much more to the real martial
artist.
First of all, a true martial artist must understand Heiho, strategy. Now this is not the strategy of
fighting someone in a sport match, but the strategy of genuine combat. A true martial artist is a master
of self defense, this takes more than the competitive adage, may the best man win, it takes knowing
how to analyze environment, use acquired weapons, turn an enemys strengths against him, use ones
natural talents, and have a righteous heart.
Second it takes a disciplined mind. One of the least talked about arts of Japan is Shimpo, also
known as, Shinjutsu. This is the art of the mind, heart, and spirit. It is the development of Mushin,
Zenshin, Honshin, and many other facets. Without this advanced form of mental training, which
includes many aspects of spiritual development, a person cannot possibly be a complete martial
artist.
The highest level extends from the mental into the spiritual. At the highest level of Shimpo is a
change from the mind to the spirit. This is the level of Mukei, no form, spiritual attainment.
It is at this point that a martial artist becomes a practitioner of Kijutsu, sometimes referred to as
Aikijutsu or Kiaijutsu. This is the spirit art where the spirit manifests itself through the body. At this
point the Ki fills the body and exhibits itself through martial creativity, known as Busan.
This is sometimes known as Kamiwaza, divine techniques. A true martial arts master who is
worthy of becoming a Soke must have reached this point. It is not just a matter of learning the skills of
the martial arts or knowing the intellectual side of the arts, it is a matter of truly being a spiritual
master.
The movements of the martial arts begin to flow from the Ki. This is because the true master
martial artist recognizes that their Ki flows from the Universal Ki. This connection to God is then
manifested as the overall philosophy of the master martial artist and becomes the foundation of the
system founded by the nascent Soke.
In the next chapter well talk about how the many martial arts developed from the temple Kempo
and the idea of Bugei or Sogo Bujutsu, why Ji Kempo was taught to the Samurai and how they became
the martial arts of Japan, as well as, what all those arts were, and what other names were used for
martial arts founder and headmasters.
William Durbin, Soke of Kiyojute Ryu Kempo Bugei practices Sanchin which is
considered a method that originated with Bodhidharma from the breathing of India and
applied to the martial arts at the original Shaolin Temple.
Chapter One: Temple Kempo to Samurai
Bugei
Temple Kempo in China was originally an empty handed art and in Japan the first arts to develop
from the original Kempo were empty hand arts. Among the many names used for the Samurai empty
hand arts were; Taijutsu, Shubaku, Koshi Mawari, Wajutsu, Torite, Yawara, Gotenjutsu, Kumiuchi,
Hakuda, and others.
From the empty hand skills the monks developed arts of using various types of Bo, staff and sticks
for self defense. These included small sticks, sometimes referred to as Kobo, up to Jo size sticks,
around four feet, and up to the Bo, which were usually around six feet. There were other names and
other sizes as well, according to the system being practiced.
Goshi and Jisamurai
As Buddhist temples began being built in Japan, many of the rural warriors accepted the new
faith and became followers of Buddha. The Goshi, country Samurai, were sons of the royalty who had
been sent out to the outlying areas to deal with the Ainu, barbarians. These country warriors build up
strong fiefs with farmers tilling the soil. They were the peacekeepers and protectors of their areas.
The farmers who worked the land were called upon in emergencies to battle under the direction of
the Goshi. These farmer warriors were referred to as Jisamurai.
Eventually the monks taught the Goshi and Jisamurai their martial arts of the empty hand and
wooden weapons. The rural warriors adapted the skills as noted above but then also applied them to
regular battlefield weapons. The monks too, because of the need to battle against swordsmen or other
weapon-wielding opponents, began to practice the real weapons of war.
The weapons that developed into arts of combat were; Tachi, Wakizashi, Yari, Naginata, Katana,
Kyu, Kusarigama, and many others. The arts that developed were; Kenjutsu, Iaijutsu, Battojutsu,
Naginatajutsu, Sojutsu, and so on.
Prince Shotoku supported the Buddhist temples and helped the religion grow in the early years.
Upon his death there was a power struggle, but eventually Buddhism was accepted in Japan and
continued to grow among the rural warriors and country folk.
For many Japanese they considered themselves believers in both Shintoism and Buddhism, so that
the faiths influenced each other and blended on many levels, allowing distinctive Japanese thought
concepts to develop giving birth to unique sects and religions, such as Shugendo and others.
Titles of Faith
As the Samurai developed their faith and built Dojo in which to practice their meditation and
martial arts, they also adopted the titles used by the head priests of the temple. Besides Soke, the most
common term for a headmaster, there was also Soshi, head teacher, and Osho, peaceful spirit.
James Bradley, Shihan, executing a throw on William Durbin, Soke. Setting an
example for his students is important to Durbin, who in his fifties, continues to Uke for
his students as he teaches them the many arts of Kiyojute Ryu Kempo Bugei.
Overtime other terms were developed for the headmaster of a system written sometimes with
different Kanji. Sodenke was one and there were a few others. But currently the main accepted term
for a headmaster of a martial arts system is Soke.
Most of the time the Soke was not only in charge of the organization, but also in charge of the
martial arts training itself. In the beginning, the master was the highest skilled practitioner of the art.
While others would learn from the Soke, because he was always training and working on the skills of
the martial arts, the true Soke was incomparable.
While illness or injury may debilitate a Soke, under normal conditions the headmaster was
exemplary in his or her martial arts ability. The Soke was able to teach every art of the Bugei that
were representative of their tradition and this should still be so today, barring the debilitation of
illness, injury, or age.
Other Teachers of the Faith
Eventually there came a time in some systems history where the Soke chose not to teach publicly or
even practice. What could happen in that circumstance is that the previous Soke would have chosen a
Shike or Shihanke, a teacher of the house, who would carry on the tradition in a physical manner
while the Soke was still in charge of the political aspects of the Ryu.
Now in some cases the Soke was skilled and teaching his own children and a few chosen
disciples, while the Shihanke was teaching more publicly. In this situation the Shihanke was always
subject to the Soke of the system. In other circumstances, the Soke line was in charge of the family,
but the Shihanke possessed all teaching skills.
There have been a few times in history where the Soke line, having lost touch with the skills, have
produced a person who wanted to be the true functioning headmaster of the Ryu and so learned the
skills once again from the Shihanke and resumed full authority as the active and acting Soke.
In a few instances a Soke has died without really naming a successor and in those cases a Shihanke
may continue the line of the system so that the art doesnt die out, but in terms of the true lineage, it
has been broken and cannot be replaced unless a person of the bloodline chooses to train under a
Shihanke and resume their place as Soke.
In the next chapter we will see how the original Ryu was founded and how the lineage began to be
created. We will see how the idea spread to the rest of Japan and influenced the development of the
various Ryu that followed. Most important, we will see that the Japanese specifically allowed non
Japanese to develop Ryu for the first time, setting the precedence for non Japanese Ryu today.
Rod Sacharnoski Soke ~ Juko Ryu Bujutsu
Possibly the most well known non Asian Soke of modern times;
Rod Sacharnoski has appeared on numerous television shows in the United States,
Japan, and other countries demonstrating his incredible martial arts skills and Combat
Ki techniques.
Chapter Two: The Founders
Fighting skills have existed since the beginning of time. Some people may have passed certain skills
within the family or clan for a time, but there was no particular way in which the skills were
preserved, so much was lost over the generations.
We believe that Bodhidharma created an idea that changed the nature of fighting arts to martial arts
and created the situation, which allowed true ongoing traditions to be passed on for posterity.
Bodhidharma linked training in fighting skills to religious tradition and spiritual development.
What this means is that Bodhidharma linked the arts of self defense to an ethical reason for practicing
while making the practice itself a religious form of austerity.
As the Japanese learned the temple Kempo and created their own interpretations, they learned from
the monks the idea that the arts should only be used for ethical purposes, the most important being the
establishment and maintenance of peace. They were also taught that to perform their training was to
engage in the moving meditation upon which their own faith was based.
People think that this only applies to those systems with a Zen background, but the truth is, Mikkyo
sects, Shugendo (and other Taoist influenced sects), as well as, Shinto, all had meditation as an
important part of their belief systems. Thus as martial arts were understood as forms of moving
meditation, this applied to the warrior of all faiths and sects in Japan.
Even Christian Samurai understood the importance of meditation, seeing as they did in the very act
of meditating the idea of being still and knowing God, as was instructed in the Psalms of the warrior
king David. This would have been very comprehensible to someone raised in a meditative society, as
was ancient Japan.
Choisai Iizasa Ienao
While this might be an arguable contention, according to Donn Draeger, the first system founded in
Japan was the Tenshin Shoden Katori Shinto Ryu. The Ryuso, system founder, was Choisai Iizasa
Ienao. A devout Shinto practitioner, after many years of performing the martial arts, serving as a
warrior, and surviving into a ripe old age, especially for the time, Ienao entered the Katori shrine and
meditated for many days.
He received a divine illumination where he realized that the Heiho, arts of war, were really the
Heiho, arts of peace. Using this idea he created the first Bugei system that was codified in a Ryu.
Choisai
Iizasa
Ienao
Shodai Soke
Tenshin
Shoden
Katori
Shinto Ryu
Heiho
The great man who showed the world what a real martial artist should be and how to
pass on the Way for others to follow.
Tenshin Shoden literally translates, the divine right tradition. Ienao believed he had been given a
divine right to found his system of martial arts and make it a Ryu, a flowing stream, a heritage, which
would continue to flow through time. A martial arts Ryu was an ongoing tradition that flowed from the
founder to the students, from founding headmaster to the next headmaster, and on and on for
generations.
The most important point that Ienao gave to us is that the only reason for founding a system is a
Tenshin Sho, when one is given a divine right. The author has seen many people create their own
systems out of a desire to be the supreme grand master and have every one bow to them and treat
them like a king.
A person who creates a system for egotistical reasons is not a true Soke at all. A Ryu is created for
those who will benefit from the Ryu as it flows through time, not for the sake of the founder or the
following Soke who are to come. A Ryu should be an altruistic organization which wants for its
followers, physical fitness, good health, mental development, moral cultivation, spiritual insight, and
enlightenment.
If a Ryu is devoid of these characteristics, then it is not a real Ryu and the person heading it is not a
real Soke. This is from the ideology of the man who created the Ryu concept and became the first
Soke, Choiisai Izasa Ienao.
It is probable that Ienao never meant to found a tradition that would become the standard for all
martial artists in Japan, but fate, the workings of God in the world, sometimes has other plans. Ienao
influenced a great many martial artists in his time and many of the Ryu that we know of today have
some lineage connection to the Tenshin Shoden Katori Shinto Ryu.
In example using my art as an example, I as the founding Soke of Kiyojute Ryu trained under
various masters who had studied Kodokan Kano Ryu. Jigoro Kano the founder of the Kodokan
studied Kito Ryu. One headmaster of the Ryu, Tomoyoshi Hichirouemon Masakatsu Fukuno had
studied the Shinkage Ryu, which had derived from the Kage Ryu. Kamiizumi Ise no Kami Hidetsuna
the founder of Shinkage Ryu had studied Tenshin Shoden Katori Shinto Ryu.
Back in those days Ienao shared the idea of founding a martial arts tradition with those he thought
worthy. Some say that he was the one who authorized the founding of the subsequent systems and set
the stage for the development of the many Ryu that followed.
A founding headmaster was known as the Shodai Soke. His successor would be the Nidai, second
generation, Soke and so on. Under Ienaos idea, a Ryu was a Bugei, complete martial art, today
sometimes called a Sogo Bujutsu, comprehensive martial art. This means that all skills of combat
were contained in the curriculum of the Ryu. Tenshin Shoden Katori Shinto Ryu taught under the
banner Heiho; Kenjutsu, Iaijutsu, Naginatajutsu, Sojutsu, Bojutsu, Shurikenjutsu, Ninjutsu, Jujutsu, and
others.
Originally all of the Koryu, old systems, were comprehensive in that they were practiced by the
Samurai for the purpose of real combat effectiveness. Many systems were influenced by the Tenshin
Shoden Katori Shinto Ryu back in the early days and just to name a few; Shinkage Ryu, Kashima
Shinto Ryu, Shindo Isshin Ryu, Shingyoto Ryu, Ryugo Ryu, Tendo Ryu, Homma Ryu, Arima Shinto
Ryu, Shindo Muso Ryu, Ittatsu Ryu, Ippa Ryu, Mijin Ryu, Hozoin Ryu, Kashiwara Ryu, and Icchu
Ryu.
Eventually the Ryu idea spread all over Japan so that many martial artists who were practicing
ideologies handed down in their family or from an ancient source created a Ryu through which to
hand down the tradition. At times the actual person founding the Ryu named a specific philosophy as
the foundation of the Ryu, while at other times they actually carried on the philosophy of someone in
the past whose philosophy they had accepted.
The actual Ryu concept we believe was founded in the fifteenth century. Those systems that claim
to be older actually date from the fifteenth century, though they may be of traditions, which started in
the past with someone deemed the founder of their tradition.
Tokugawa Changes
Prior to the Tokugawa era, Ryu had to be comprehensive since a person actually fighting on a
battlefield had no idea what situation they might face. They might start the battle with a Yari, only to
have it broken and have to carry on with Bo techniques. If the shaft was damaged more, the warrior
might have to change to Jo techniques.
The warrior might have a sword at his side and need to draw it to battle. Then again there might not
be time to draw the sword and so the warrior needed to be able to fight empty handed and grab what
was available, Naginata, Yari, or Tachi and continue fighting.
But with the peace era of the Tokugawa things began to change and many Ryu were established
during that time that focused on only one weapon, since the warrior might fight a duel, but would be
unlikely to find himself in all out combat.
Some Ryu focused almost exclusively on the sword. A few focused on weapons such as the Bo, Jo,
or Shuriken. Some taught a handful of weapons, but nothing like the Sogo Bujutsu of the pre
Tokugawa era.
In the change from fighting in full armor, to personal duels of combat in regular clothing, the
techniques of engagement began to change, since the practitioner no longer thought of having to bypass
the protection of the armor. A level of sophistication entered some of the martial arts, especially the
sword, and a diminished emphasis on armor characterized the training of the Ryu of the Tokugawa
era.
In some cases the sword, and other weapons, became looked upon as weapons of self defense, not
battlefield combat. But even in the Ryu that were founded at this late date, the spiritual significance
was highly emphasized. The sword or other weapon was trained with as a form of spiritual
discipline.
With the advent of the gun and the coming of peace, the warrior knew that it would be unlikely that
hed be in a combat situation, but at the same time he was aware that he needed to continue his
spiritual training, for all humans face their death at some point.
Thus the Ryu continued to emphasize spiritual discipline in its adherents regardless of the situation
of life, whether in an era of war or peace. This is the most important aspect of the martial arts, they
are for always.
A person might start their life in peace, face a war in their youth, to have peace again in their
middle age, only to see war develop again in their golden years. The martial arts are always there to
keep ones skills ready for self defense in peace and for survival in war.
Meiji Era and the Martial Arts
As Japan began to modernize during the change from the feudal age to the industrial age, the martial
arts were found to be wanting on the international stage. Rapid fire guns, cannons, and other
technological advancements in warfare made the sword and bow of much less use, still the aspects of
empty hand fighting were considered valuable for self defense, as well as, for instances when a gun
ran out of bullets, or one found oneself disarmed in combat.
Rod Sacharnoski and William Durbin both study Jujutsu as a combat art as was done
in the ancient Ryu and it continues to be a strong part of their self defense.
During the Meiji era many Samurai turned their skills to either police work or military service. In
police work the empty hand skills were still valuable and led to an emphasis by many Ryu on the
Jujutsu skills of fighting and restraint (the generic term now applied to empty hand fighting, subsuming
the many pervious arts mentioned beforehand).
During this time some of the Ryu, which were Sogo Bujutsu, put forth only a Jujutsu image, though
among the initiated, all of the arts were taught. Some of these old Bugei systems hid the totality of
their training, presenting a public persona of limited knowledge and skills. Some Jujutsu Ryu were
founded during this time, that emphasized only Jujutsu and in some cases their founders knew nothing
more than empty hand fighting skills.
Regardless, those Ryu, which were deserving of the name, really emphasized the spiritual nature of
the content of their art. The idea still resonates through history that the only reason to found a system
is a spiritual one. Without a Tenshin Sho, a divine inspiration that gives one the right to found a
system, then a person should not organize a Ryu.
During this era of modernization some people actually gave up the idea of founding Ryu as spiritual
traditions and only founded Kan, schools of martial arts, or Kai, associations of martial artists. The
Ryu was too divine oriented and tradition based for many to accept the responsibility to be a
Soke.
Even at this time the Soke was looked upon as a master martial artist, who was the head of the
family which included everyone in the Ryu, and who was every bit as much a priest as he was a
martial artist.
Thus some people didnt even try to found a Ryu in the traditional sense and only became Kancho,
school presidents, or Kaicho, association presidents. This is appropriate, unless a person wants the
real duties of a Soke, they should not seek to hold the title or accept it when it is offered. Only a
person who is ready for the spiritual responsibility should accept the calling of being a Soke.
Know this from the first, a person is called to be a Soke on a divine level, they cannot make
themselves a Soke or seek the position unless it is based upon a divine call. Then, if you really should
be a Soke, the opportunity will present itself to you, you will not need to seek it.
Okinawan Ryu
Originally the Okinawans passed their martial arts, known by various names, down through the
family. Fathers and mothers taught their children. Aunts and uncles were sometimes called upon to
teach their nieces and nephews. Grandparents were called upon to help with advanced training, and
the traditions were passed on in secret.
In the old days of the Ryukyu kingdom, only the royalty practiced the martial arts and it was kept
from all others. This was their advantage and helped them maintain their rule and keep the peace.
Generically the Okinawan art was called Te and spoken of as the Okinawan form of Kempo. To
express its special nature, it was many times called Bushi Te, the warrior skill. As more Chinese
influences came in, the term Tode or Karate was used and it is believed that each family had their
own special name for the art they practiced. We are told that the Motobu family specifically called
their art, Gotente, which means, palace hand.
Some time in the early 1900s, after drafting some of the Okinawan youth into the Army, the
Japanese found out that the Okinawans had a form of Kempo and became intrigued by this secret form
of martial art. After researching it and finding it a powerful form of combat, the Japanese began
encouraging the Okinawans to teach it to them and to found systems which would be the traditions of
Karate.
There are many theories as to what were the actual first Ryu of Okinawa, but basically it can be
said that the terms Shorin Ryu and Shorei Ryu were among the first Ryu mentioned, though they were
not talking about Ryu in the Japanese sense at first, but rather meaning only two temples in China
which influenced the Okinawan martial arts.
The first Ryu name ever used in the same context as Japanese Ryu is Hanko Ryu, which was
actually a style that didnt exist. A student of Chojun Miyagi went to a meeting in Japan and when
asked what Ryu he practiced didnt want to admit they he didnt practice a Ryu and so made up the
name Hanko Ryu on the spot.
He told Miyagi upon his return from Japan and so Miyagi used the term for a time, as did his
fellow student and martial artist, Kenwa Mabuni. Eventually Miyagi adopted the name Goju Ryu for
his school, while Kenwa Mabuni coined the term Shito Ryu for his, and around the same time the man
deemed the successor to Sokon Matsumura, Chotoku Kyan used the name Shorin Ryu, with the Shorin
written the same as the Shaolin temple in China, as the name of the tradition which he carried on.
Technically speaking all Ryu names on Okinawa dont go back past the 1930s, with many being
coined around 1934 to 1936. It was in 1936 that a group of masters met to make Karate more
standardized for presentation to the Japanese.
Gichin Funakoshi never really thought of his school as a Ryu but rather as a Kan. But other
Okinawans readily adopted the Japanese concept of the Ryu and accepted the tradition and
responsibility of founding a true Ryu and being a Soke in the traditional sense.
In example, Shoshin Nagamine founded the style of Matsubayashi Ryu (which can also be
pronounced Shorin Ryu). Nagamine was a very devout Zen Buddhist and led his students in Zazen as
a part of his Karate training. Other systems on Okinawa are; Uechi Ryu, Shorinji Ryu, Chubu Shorin
Ryu, and there are others.
One particular Ryu preserves a family tradition, which goes back twelve generations. Seikichi
Uehara was taught the family art of Gotente by the last Motobu master, Choyu Motobu. He at first
didnt know what to do after the death of the last son of Choyu Motobu, finally deciding to preserve
and teach the art to others, he had the style formally recognized as Motobu Ryu in order to honor the
family from whom hed learned the art.
So while the martial art of the Motobu family is twelve generations old, the Motobu Ryu was
established by Seikichi Uehara in 1947. Like in the ancient Japanese past, an old tradition was made
into a Ryu generations after it was created.
In the next chapter we shall look at how a Ryu once established should be passed on, some of the
things that can go wrong, and how these emergencies can be handled.
Chapter Three: Succession
No man lives forever. All founders will die, this is the circle of life, the cycle of nature, and the way
it is. At some point in each mans life he begins to realize that he must prepare to pass on his tradition
for it to survive. This realization came to the first Soke and the others who followed Choisai Izasa
Ienao ideas of establishing a Ryu.
There were many ways that developed over the years for preserving a tradition, with the first being
the passing on of the Makimono, scrolls written by the Soke or in some cases dictated by him. All the
scrolls were called the Densho, the traditions writings. Some of the Ryuso or successive Soke were
skilled artists and created Emakimono, which were picture scrolls, preserving the Ryu teachings.
An Emakimono could be full of elaborate pictures or stick drawings, according to the artistic skill
of the particular master. It was always considered an honor to view and possess the drawings of a
Soke.
Along with scrolls there also developed types of books, which contained the secrets of the Ryu.
These Densho were passed from founding Soke to his successor. The Shodai, founder, passed the art
to the Nidai, who passed it on to the Sandai, and so on through the generations. There were other
terms, such as Sei meaning generation, but in most Ryu the terms ending in Dai is the most common.
Passing on the Scrolls
To be sure that everyone knew whom the true successor was, the Soke would only pass the Densho
to one person. This was done in two ways. If the Makimono were in good shape, the original scrolls
might be passed on to the succeeding Soke. However the Japanese understood that paper will wear
out and disintegrate in time, thus another method of passing on the scrolls has been developed.
When a master picked his successor, he would personally go over the scrolls with the disciple.
They would read the scrolls together to be sure that all of the Kanji were recognized and understood.
Then the successor would copy the scrolls, adding his own name to the genealogy usually contained
somewhere among the Densho, though this was not always true, which is why not all systems can
accurately discern their lineage.
When the previous Soke died, all of his scrolls would be destroyed, usually by fire, so that the only
extant set of Densho for the Ryu would be the ones of the now reigning Soke. This was a way to be
sure that a person was the Soke of the Ryu, by his possession of the scrolls.
However it was feared by some, living in a land where fire was a great threat, living in wooden
and paper buildings, that any one set of scrolls could be destroyed, so some masters allowed several
copies to be made. However this has led to some confusion in that several masters now claim to be
the Soke of the same systems.
For those of us who want to be sure that our system is passed on as we want, there needs to be a
better method of passing on ones system and this has been addressed in the distant past by previous
Japanese Soke.
Soke at some time in Japanese history began to award Menkyo, licenses to their students. There
was no one method, but each one had a chain of command. Two examples from history are as
follows.
Systems of Licenses
In one system a disciple who had been training for several years and showed dedication to the
system would received a Kirikami (Kirigami). If the students learned all of the techniques of the
system which could be as few as sixteen or so, and as many as five thousands according to some
sources, they would receive a Mokuroku which could be a catalogue of the learned techniques.
However, Mokuroku were sometimes lists of spiritual qualities that were expected from the
advanced practitioner. Regardless of what was recorded in the Mokuroku, the presentation of it to the
member of the Ryu was an acknowledgement that this person was a serious dedicated member of the
martial arts family. In some cases receiving a Mokuroku was like being presented a masters license,
in other cases the Mokuroku was closer to what we would think of as a black belt certificate.
Finally the Soke might present a Menkyo, license to his successor that showed that they were the
one who knew the entire system and was the successor.
However in some systems there were several licenses, designating different levels of teaching
knowledge, with the highest Menkyo presented only to the successor, many times called Menkyo
Kaiden, meaning that the recipient was licensed in all of the traditions of the Ryu.
The second method we will consider also began with a Kirikami, but then was followed by a
rank called the Shoden, which could be a Mokuroku of what someone should know of the first
tradition, the meaning of Shoden.
Next followed possibly another Mokuroku referred to as Chuden, middle tradition. This was
followed by an Okuden, meaning the heart or inner tradition, and could also have been a Mokuroku.
Finally, the person was awarded a Kaiden, the highest level of all traditions.
In some cases a person was awarded a Kaiden certificate to show that they politically held the
authority of the Ryu, even if they didnt yet know all of the tradition. This was a Sokes way of
protecting the family from having someone taking the system away who knew more than the young
family member.
Technically all practitioners should feel an obligation to the family and support even a lesser
trained Soke, helping him (or her) to complete their training, or chose another fully trained successor.
The authority to make that decision rested upon whoever had the proper paper.
Some masters only gave one Menkyo Kaiden or Kaiden, while other gave out several certificates
to all the students who achieved the highest level of the Ryu. In those cases where multiple Menkyo
Kaiden or Kaiden were awarded there was a certificate of Soke succession given to the next Soke.
Thus a Shodai Soke would make a certificate out to the Nidai Soke. The Nidai Soke would make a
certificate out to the Sandai Soke and so on as long as the Ryu continued.
Modern Certificates
Beginning with Jigoro Kano and his desire to advance martial arts training along modern
educational lines there began the idea of awarding certificates of achievement. When a person
learned a certain amount of knowledge they would be awarded a Menjo saying they were of a certain
rank. A Kyu rank was under the black belt or teaching rank level, while a Dan rank was given to
recognize a person had achieved enough knowledge to be a teacher.
There developed three actual level of ranks over the years. A Mudansha was a non black belt
holder, a Yudansha was a black belt holder and considered a potential teacher, and a Kodansha was a
senior black belt, a master as it were, who was of a level to supervise and teach teachers.
Within each Ryu there developed a list of titles and ranks unique to that system. Kano had
developed a six Kyu, twelve Dan system. Since he only awarded up to tenth Dan before his death,
most other martial artists who adopted the belt system also ended their ranking system at tenth Dan,
though some increased the Kyu to ten levels.
Today there are a few people who have increased the Dan level to as many as fifteen, though many
still hold that no legitimate belt system should go beyond ten. However, a Soke has complete
authority of his system and can organize his material and set up a ranking structure in any way they
want. But Soke must keep in mind the idea of being considered intelligent and honest by the students
and the public.
There are special martial arts associations who give recognition to senior martial artists who keep
training their whole lives. These associations usually use the titles, Renshi, Kyoshi, and Hanshi as
recognition of a persons teaching status and these titles are usually awarded by age. If a person is a
continuing, practicing martial artist, regardless of ability, at certain ages they can be awarded these
titles from these organizations. But these titles have nothing to do with what is going on in a particular
Ryu.
But the ranks and titles of a Ryu are awarded in regard to knowledge attained, skill accomplished,
and dedicated service to the Ryu. A person does not need to be a great athlete to achieve these levels,
but merely have a love of the martial arts, dedication to austere training, and loyalty to the Soke and
those who will be successors.
Now having looked at the past, it is important that we look to the future. Most modern systems use
a combination of Menkyo and Kyu/Dan methods of ranking, even as some of the current Soke of
ancient Ryu have adopted into their systems the modern ranking structure of Kyu/Dan.
Ranks of knowledge are usually symbolized by the color of belt and are referred to as the Bukai, or
martial ranks. Teaching titles are usually a part of every Ryu and are many times called the Hokai,
which can be translated as principle ranks (law or doctrine ranks), meaning that the bearer of a title
has a deeper understanding of the principles which make the martial arts actually work.
But still it is important for a Soke today, whether inheriting a system or founding a system, to know
the proper method of passing on their system for the next generation. There are several things to keep
in mind and several precautions to take. Letters of authority, certificates of succession, and
consolidating the traditions, are all important points to consider.
Normal Succession
If everything goes well and a Soke lives to train and pick his (her) successor, then all that Soke
needs to do is issue a certificate of succession, designating the person the next (Nidai, Sandai, Yodai,
Godai, Rokudai, Shichidai, Kudai, Judai, etc.) Soke. If a Ryu has multiple arts or traditions, then it
would behoove the current Soke to issue the succeeding Soke with a Menkyo Kaiden or Kaiden, to
say that the successor has authority in all traditions.
It is best not to divide a tradition for this leads to confusion, especially among the students of a
Ryu. Keep one authority, even if there are several masters who will have to help pass on the
traditions. If a succeeding Soke has mastered all but one of the traditions and one of the Hanshi is the
master of that tradition, then together they should work so that the succeeding Soke can learn and pass
on to the next Soke the full tradition.
If there is some reason the succeeding Soke cannot master a specific tradition, then that Soke
should train their successor in all that they know and allow the Hanshi to teach that coming successor
the tradition they know. Thus with the next Soke all traditions will once again be in one person.
With modern legality, along with the succession certificate and the Menkyo Kaiden, I would
recommend a letter of authority which is dated to show that this supercedes any previously written
document, affirming the appointment of the chosen successor as Soke with full legal rights to run all
the affairs of the Ryu.
This should be all a person needs to do to pass on their Ryu in modern times. However, many
things can go wrong in planning a succession, especially if no one has actually mastered all traditions
and is ready to take the current Sokes place.
In the following sections we shall look at some of these matters and how they can be dealt with and
handled appropriately.
Highest Rank, No Guarantee
Many years ago a man planned for his offspring to succeed him and so make sure that the child was
the highest ranked person in the association, thinking that would guarantee their ease in succession.
However, there were other people who had been with the master longer who believed they had
greater right to the position and as soon as he died, they began to attack the successor and demand
their right to position.
They too held very high rank, for they had been with the master for a long time, but the master made
the assumption that everyone knew that he wanted his child to succeed him. There was a long drawn
out situation, with many people fighting for the right to be the successor.
Finally many of the masters friends of other martial arts sided with the offspring and made it clear
that the child was the recognized successor from their points of view. This made everything finally
settle down. However, if the master had just known the proper procedure and awarded his child the
proper Soke succession certificate and letter of authority, there never would have been any doubt.
High rank is not a guarantee of succession, especially if you have several people at such a high
level. Without proper certification and written authority, there will always be a power struggle,
which is unnecessary when proper procedures are followed. All Soke who want their children to
have succession need to plan for this on many levels, not only teaching their children all they need to
know, but also issuing them whatever certification is necessary to guarantee succession.
Guardian Successor
Every once in a while a Soke will die before actually fully training his or her successor. In that
situation a Soke needs to have a backup plan on how their Ryu will survive.
First of all a Soke should try to have all of their arts taught to at least one person or if that has not
yet been achieved, then there should be at least one person per art fully trained to the level of master.
In example, in Kiyojute Ryu Kempo Bugei there are eight arts. If possible I should try to get at least
one person trained to master in each of the arts just in case anything were to happen to me. In that way
the whole art is preserved.
Carol McCoy
Durbin
Soke Dai
Kiyojute Ryu
Kempo Bugei
Number one assistant and wife to the Soke
Carol has supported and aided in the proliferation of Kiyojute Ryu Kempo Bugei by
assisting in teaching at various functions and encouraging her husband to greater
endeavors.
Using modern technology, which is available to us today, a Soke can record most of the techniques
of his art. I am sure there are aspects that each Soke would only consider teaching privately, as well
as, some things, which can only be developed intuitively under direct tutelage of the Soke.
In the situation that a Soke doesnt have a successor, but has recorded his art and has various
masters of his respective arts, what needs to be done is for the Soke to have various assistants, some
can be Soke Dai or even Shihanke and then choose a guardian for the Ryu.
There are several names for a guardian, one being Banto. Currently there is a Banto of Koga Ryu
Ninjutsu. The term I use for Kiyojute Ryu Kempo Bugei is Kokennin. Over the years as some people
have come and gone for several reasons, there have been different people put in the guardian position.
It is important for the Soke to issue guardian papers, but keep them to themselves so that if changes
need to be made, they can be. One must always worry that a disaffected student who was in the Ryu
hoping for power, who is recognized as not being worthy of handling the position is not able to make
claims of guardianship because of duplicate papers.
A dated letter needs to accompany dated guardian papers noting that only the latest date indicates
the official papers. This will keep old certificates from being used to confuse the issue on
guardianship or succession.
The guardian needs to be instructed on how to issue the next set of Soke certification to someone
who is worthy and capable of being the succeeding Soke. To use an example of what can happen, note
the following genealogy.
Shodai Soke
|
Nidai Soke
|
Shihan Kokennin Soke
|
Sandai Soke
|
Yodai Soke
Note in this imaginary scenario, the Shodai awarded the Nidai his papers, but the Nidai died
leaving a guardian in charge, who then awarded Sandai Soke to the next generation who was able to
designate the Yodai.
Sometimes the Kokennin or Banto (or whatever name for guardian is used) can award a Soke
certificate in short order, while at other times a child might have to be trained from youth to receive
the position. A guardian must be a very trustworthy individual because the future of the Ryu rests in
his or her hands.
Many years ago a person had picked a successor only to have a falling out with that person. It is
important to keep a successors name confidential until a Soke is absolutely sure that the person will
be right for the position. This is true of the guardians name and if guardianship changes, a public
announcement needs to be made for the sake of the Ryu membership.
A guardian should only be used when necessary. A Soke should try to train or designate a
successor if at all possible. Keep in mind that a Soke may not always be fully trained, but if they have
the right spirit, which we will deal with in chapter four, then they can be the successor and continue
on until they learn what they need to know.
It is essential that if a guardian is used, they be loyal to their Soke, dedicated to the Ryu, and very
spiritual, so that they can show sound judgment in choosing the next Soke.
Soke Dai or Soke Dairi is not the Soke
There is a title that is used in many styles to stand for the Sokes number one assistant or assistants
in the case of there being more than one. This is Soke Dai, some styles use the title Soke Dairi, for
basically the same position. It must be understood that just having the title Soke Dai or Soke Dairi
does not assure transmission, especially in the case where there are more than one.
It must be emphasized, that in order to insure that the right person receives the proper recognition
as successor that a succession certificate be awarded to whomever is the successor. This is
especially true in regard to titles like Soke Dai or Soke Dairi. In Japan there have been succession
problems when the person in charge did not issue the correct papers and the body of the Ryu werent
sure what they should do.
While a person holding a Soke Dai or Soke Dairi may have precedence with a student body, this
does not mean that they will be guaranteed the succession, if this was not stated by the reigning Soke.
It is extremely important that a Soke be perfectly clear about, and makes his wishes and desires
known plainly, so that the right person who is the legitimate successor will be guaranteed the
position. Just a certificate designating Soke Dai or Soke Dairi does not make that clear in the eyes of
history and tradition.
While a Soke Dai might be the perfect assistant, they may not be the chosen successor or they might
be the chosen successor and it is necessary that the right papers are there to back up succession.
Split Succession
One thing that can be done, though it must be used with caution, is to split the succession. One case
happened in Japan where a Soke knew he was going to die, so his young son, a man in his twenties
was designated the next Soke, however because the son was young and immature, the Soke appointed
his top student as the Kaicho, or head of the organization.
The Soke instructed the Kaicho to head the organization until the young Soke was mature enough to
handle the operation of a large organization. This the Kaicho did. When the son felt ready, he told the
Kaicho that he wanted to assume the responsibility of Kaicho, and the Kaicho relinquished his
authority.
Now the Kaicho was dedicated to the Ryu and honorable, so that when the Soke felt ready to
assume the responsibility of Kaicho, the senior man immediately turned the title and authority over to
the Soke. If the man had been less ethical, there could have been a great deal of trouble.
This method can be used to great effect, as long as the person given the title Kaicho is honest and
will relinquish the authority at the proper time, and if the Soke is humble and will wait until they are
truly ready to assume the position.
But I would say that under normal circumstances a Soke passing on a Ryu should not split authority
unless absolutely necessary. It would be better to give a guardian all authority and have him or her
pass on that authority when the time is right to the succeeding Soke.
In the letter of authority, if there is a Kai as well as a Ryu, it would do well to note that the
succeeding Soke gets all authority in the Ryu, Kai, and any other organization which the current Soke
directs.
Unwanted Succession
Sometimes a Soke can try to do everything right and there still be problems that develop after his
death. A chosen successor has certain responsibilities that must be fulfilled. Lets review a story of
an actual Ryu that ran into a problem after the Soke died and his system was passed on to his chosen
successor.
There once was a system whose Soke had picked his child as his successor. (The name of the Ryu
will not be given here in order to avoid embarrassing those involved in the forthcoming events.) The
person chosen to be a Soke didnt want the responsibility, something they should have told their father
while he was alive, but failed to do so.
Upon receiving the reigns of power, they denied them and said they didnt want to be Soke and
were not Soke. This created a power struggle where uncles, sons-in-law, and others began fighting
for the right to be the Soke. The whole Ryu was thrown into confusion until the largest group of
students got behind the most senior student and asked him to assume authority.
Technically the situation exists where this line of the Ryu, the main line, could cease to exist
because successorship was not handled properly. What the unwilling successor should have done
was issued a Soke certificate to whomever they believed would be better suited to the job. With
proper certification given to the other person then they would have the responsibility as noted above
and the person not wanting the responsibility would have been absolved of any further responsibility.
If a person has been given such responsibility they should honor it and do their best to pass the
system on, even if they choose not to exercise the authority, they should at least pass on the Ryu to
someone who will take care of maintaining and sustaining the tradition.
Ending a Ryu
Sad to say, over the generations there have been several times when a Soke did not want his Ryu to
survive after him. This has been for a variety of reasons.
In some cases no successor was found who was worthy, in another situation the Soke knew that he
had not taught the full art and it would be lost even if a successor were named, and finally some past
Soke felt their art had outlived its usefulness and didnt need to survive.
In the mid twentieth century one Japanese master had only around fifteen students. Among these
students none were particularly dedicated or were really learning the spiritual lessons of the Ryu.
Even the physical skills were being practiced in a mediocre manner.
The Soke was nearing death and the students were arguing, each thinking that they deserved to be
the next Soke and battling it out verbally over who would be the leader when the old man died.
Shortly before his death he called all of his students to his bedside and told them that none of them
were worthy. He told his students that with his death, the Ryu would cease to exist, and so it was.
If a Soke really feels that it would be best for his Ryu to cease to exist, they should write a letter to
that effect, which starts upon my death, and then the reason the Ryu should cease to be. This should
be given to someone who is trustworthy and will read the letter to the Ryu after the death of the Soke.
At that point it is extremely important that the Sokes wishes be upheld. Those who want to
continue in the martial arts should move to another Ryu and continue their training in that way, but if a
Soke truly wants to end his or her Ryu, it is their prerogative.
Now it is important to understand the real reason why a Ryu comes into existence, why it should
continue to exist, and the responsibility of the reigning Soke. For a Ryu to exist, it must have a true
reason to exist. If the reason for its existence had ended, so too should the Ryu, therefore let us look
at the real reason a Ryu should exist.
Chapter Four: The Reason to Exist
Choisai Izasa Ienao began the tradition of the Ryu when he received what he perceived as a divine
right from heaven to create a tradition that would flow throughout history.
While this first Soke was a Shintoist, the idea was nonsectarian. The important aspect was that a
person who was to found a Ryu must be someone who feels a Tenshin Sho, divine right, from heaven,
regardless of how that person relates to heaven.
The idea of being a Soke then is a philosophy of the spirit, the belief in a Divine Source from
which flows the divine right to establish a Ryu, which also flows from the Divine. Even the very
techniques are believed to flow from the divine so that the highest level of technical proficiency of a
Ryu manifests in Kami Waza, divine techniques.
Flowing Spirit and Liberation
While the first Ryu, and some subsequent Ryu, were Shinto in origin, quickly Ryu were established
from the Mikkyo Buddhist point of view, and others followed suit.
The first Ryu, according to Ienao, was because of a Shinto revelation. Then came Mikkyo
inspiration, Zen enlightenment, and finally Christian liberation gave birth to some Ryu. Religions that
gave birth to martial arts founding over the years include, various Shinto sects, various Mikkyo
factions, Zen groups, and even Christian denominations.
All of these religious perspectives had something in common, the achievement of freedom. While
there were rocky times in Japanese history, for the most part Japan did not succumb to exclusivitic
tendencies.
A person thought that they could believe in many ideas. While some might believe in only one main
religion, the feeling was that all faiths should be tolerated.
To give an example of how a Christian might believe if they were of the fifteenth century, they
would consider Christina liberation the ability to live with and interact with others. Being taught that
Jesus the Christ gave them the ability to be free indeed, they would exercise that freedom differently
from common Europeans, since the idea of liberation had been a part of their upbringing in a different
manner.
The highest level of all faiths as expressed in a martial arts fashion centers on love. Since the
beginning of the martial arts, going back to the temple martial arts of China and carrying through to
Japan, the main principle of the arts is love.
When Bodhidharma taught the monks the idea of the martial arts and martial virtue, Wute in
Chinese, changed to Butoku in Japanese, the idea was that the martial arts should never be used unless
they could be used with the Santoku, three great virtues.
Santoku: Three Great Virtues
First was love, never use your art unless love says its the right thing to do. In example, a person
defends his family out of love. Soldiers should defend their nation out of a love of the nation and its
people, not out of hatred for an enemy. The reason this is so is because todays enemies may be
tomorrows allies, hate would keep the alliances from forming.
Next, the martial arts must be used with wisdom. If there is another way to resolve a conflict, it
should be used, if a battle is called for, then it must be done intelligently with a conservation of
resources and energy. People who genuinely understand self defense will know what I am talking
about, while sport people probably wont have a clue, but then again, no Ryu should be established as
a sport system, only those arts that are real self defense and combat oriented are worthy of the
concept of the Ryu.
Finally, the martial arts must be used with courage, so that a person will do what needs to be done,
when it is time to do it. All the skill in the world mean nothing if a person is afraid to act. Thus the
martial arts of China and Japan were founded upon the concept of Butoku, martial virtue, the
principles of love, wisdom, and courage.
When Ienao founded the Tenshin Shoden Katori Shinto Ryu, he too based them on the principles of
Butoku, which had been shared for generations in Japan by those who were warriors. Love was the
first and most important principle. As the idea of the Ryu spread, so too did the idea of basing the
foundation of the Ryu on love, wisdom, and courage, as well as other high level virtues.
All Ryu that develop over the years, whether Shinto, Mikkyo, Zen, Christian, or other sect, shared
the idea of love as the central principle. While the arts used in combat were brutal, the guiding
principle during times of peace was self control. A warrior did not use their art needlessly. Only
when it was necessary to fight would a warrior actually engage in the use of the martial arts.
All of the guiding philosophies, while expressed with different names and idea, shared the same
truism, love must be the main principle or else humanity becomes even less than an animal.
Without philosophies, the martial arts become only fighting arts and are a destructive force within
humanity. Look at the harm being done to competitors in the mixed martial arts ultimate fighting
competitions and you will see the damage being done to human beings because of fighting forms being
taught without philosophies. In truth, the mixed martial artists and the so-called ultimate fighters dont
even deserve the name martial artists. They pervert the nature of the very arts they espouse.
It is only when a martial art is taught with a philosophy, it is only when they are true martial arts,
which are ways of peace, should they
Seikichi
Uehara
12
th
Soke
Motobu Ryu
Gotente
exist. A true Ryu, which teaches Bugei, Sogo Bujutsu, or even a single Bujutsu, must be a way of
peace and that then is its reason for existence.
Every real martial art is an art of peace. Every true and pure Ryu, to use Mitoses phrase,
teaches physical fitness, mental equanimity, and spiritual enlightenment through the arts of war in the
way of peace. Only a true martial artist, a warrior, can understand that paradox, which is at the heart
of not only the martial arts, but of all Ryu, and life itself.
No real martial art can be a sport, no real martial artist can engage in competition, for it breaks the
peace and disturbs the equanimity (harmony). There are many masters who forbade competition, the
most famous being, Morihei Ueshiba (Kaiso Doshu of Aikikai Aikido), Michiomi Nakano (So Doshin
of Nippon Shorinji Kempo), and Seikichi Uehara (Soke of Motobu Ryu). This is a sign of the way and
cannot be ignored if we want to be true martial artists like the founders and practitioners of the past.
Deshi: Disciples or Students?
A real Soke teaches what he knows, what he feels like he has been given, to Deshi. The term Deshi
has two connotations, one is student and the other is disciple.
Students are just people who come to a class, pay for their instruction, and usually continue to
practice as long as it is entertaining and theyre having fun. Many of these students could care less
about the spiritual side of the training, some wanting only to have an activity to take up their time, and
sadly some come to the Karate, Jujutsu, or whatever martial arts school in order to have a place to
fight and beat people up.
These are not the kind of students that a real Soke wants. I just got a call today from a man who
wanted to sign up with his two children. Hed taken some martial arts in the military, as well as,
having trained with an uncle in a form of Karate. Hed experienced the violent side of the arts and
wanted more for his children.
The man explained that he wanted his children to learn the real philosophy of the martial arts and
be trained in a peaceful manner. These are the kinds of students a Soke wants.
A Soke wants a student who wants to learn, who wants to know the spiritual side, who wants to
live a peaceful life, who wants to work hard physically, mentally, and spiritually, but not be
brutalized in the process. Real Soke want complete human beings who want to learn to be true martial
artists, not fighters.
These kinds of students are Deshi, in the classical sense. They are disciples of the Ryu who want to
learn the philosophy and true way of peace that are at the heart of real Bugei, Sogo Bujutsu, and even
Budo.
A Deshi does have responsibility. They must support the Ryu in whatever way they can. Over the
years Ive had students who could not pay for lessons, but they could work around the Dojo, mowing
grass, doing maintenance, and assisting in other ways.
Ive had students donate their time to demonstrations, teaching assignments, and general assistance
in teaching at the Hombu Dojo. These students have shown the real spirit of a Deshi.
Top Deshi, sometimes referred to as Uchideshi, the innermost disciples, do what they can to assist
the Soke personally. Many times these students provide extra funds to help the Ryu financially.
Sometimes they buy supplies for the running of the Dojo. Ive had students who have bought t-shirts
and other things to help improve the overall morale of the Dojo and Ryu.
All students should express loyalty, enthusiasm, and dedication. As the Soke does all he can to
teach the students with love and respect, so too should the students return love and openness to the
lessons of the Soke. The Soke is the head of the house, Deshi are family members, and there should
be a feeling of reciprocal love and dedication between all members of the Ryu.
Part of a Ryus existence is based on the presence of a strong student base. Whether big or small,
for a Ryu to exist, for a Soke to be real, he must have a group of loyal, dedicated, and loving Deshi. If
you are fortunate enough to belong to a legitimate Ryu and have a real Soke as your instructor, be
thankful for it and chose to be a real Deshi.
Few are called to be Soke, but without dedicated and true Deshi who want to help them share their
art with the world and preserve it for posterity, the Soke doesnt have a real purpose or mission. It is
hoped that for every one Soke there will be hundreds to thousands of Deshi who will learn the
lessons of their Ryu and help their Soke pass it on to future generations.
Soke, if you have real Deshi, give them your best, not only in regard to your art, your philosophy,
and your spirit, but give them your heart. Let all students feel the love you have for them, so that they
can learn heart to heart in the old manner of the Ryu when they were first established. There is no Ryu
unless there is love, there is no love in a Ryu, unless the Sokes heart is full of love. This is the most
essential quality for a Ryu to exist, and never forget, that love comes from God.
It is hoped that those who will be the Soke of the future will want to be real headmasters, true
spiritual leaders of the martial arts. In that regard, allow me to relate something of my personal
journey in the next chapter to help those who find themselves on the way to the tradition of the Soke.
William Durbin
Soke ~ Kiyojute Ryu
Kempo Bugei
The author and Soke, founding headmaster, of Kiyojute Ryu is an ordained Baptist
minister who sees his Ryu as a fulfillment of his Christian ministry. Being awarded his
Soke appointment is, to him, on a level with his ordination, both divine callings from
God.
Chapter Five: A Personal Journey
I remember Richard Stone, my first instructor, telling me that when he was a little boy, a friend of his
showed him some Judo after spending some time in Japan. To Dick it was a magical thing and he
wanted to learn all he could. Later as a Boy Scout he was taking his life saving training under a
soldier at Fort Knox. During a conversation with the man Dick learned that he knew Judo and asked
him to teach them the art, the man agreed if the Boy Scouts would learn their life saving well. They
did and so began Stones formal training in the martial arts.
Dick didnt know at the time, but he learned a lot more than just Judo. Ramon Lono Ancho, the
soldier, was one of the top masters of the martial arts and would be very important to a couple of
systems in regard to posterity.
Ramon Lono Ancho
Shihanke
Kosho Ryu Kempo
Kodenkan Jujutsu
Richard Stones first instructor, possibly one of the best martial artists of the last
generation. A true war hero and patriot, he used his martial arts in the service of his
country and shared it with many others.
Ancho had trained under Henry Seishiro Okazaki, the great founder of Kodenkan Jujutsu. Hed also
trained under James Masayoshi Mitose and William K. S. Chow in the art of Kempo. Ancho, whom I
met in the nineties, said that originally Mitose and Chow taught the same.
Stone continued his training in the martial arts, studying under Hiroshi Wada, a practitioner of
Kodokan Judo and Aikikai Aikido. He then also trained under Takayuki Ebisuya, another Kodokan
Judoka. Dick also trained under some other martial artists, including further training in Kempo.
In 1970 Stone opened a club in Bardstown, the place of my birth, and I began my formal training in
the martial arts under him.
Judo and Karate
Back in those days, Stone called what he did Judo and didnt really make a distinction between
what he had learned in Kempo and Jujutsu, from what he had learned in Judo, so to me, everything I
knew was Judo.
There was a Karateka who was in the class who agreed to teach a couple of us who were
interested in exchange for the knowledge Dick had in Judo. Stone had been training for eleven years
and was very much a master, though his political rank didnt reflect his skill.
Richard Stone
Kaicho ~ Kudu Kai
Hanshi of many arts
Richard Stone had a vast martial arts career training under Ramon Ancho, Hiroshi
Wada, Takayuki Ebisuya, and Rod Sacharnoski. He is an extremely spiritual man with
great faith in God.
I threw myself into the training and learned all I could from Dick. I had a personal conversation
with him and explained that I was only interested in self defense. He pulled out two of his manuals,
which contained not only the regular skills of Judo, but also the self defense skills of the original art.
He instructed me to practice the Kime no Kata and Kodokan Goshinjutsu to improve my skills of self
defense.
I also practiced the Tai Iku, which were techniques designed to improve health and fitness through
the practice of punches and kicks. It was funny, because over the years as I met Judo practitioners
from around the country many of them exclaimed very authoritatively that Judo had no punches or
kicks, and Id just smile, as I continued to practice the Tai Iku.
When I went to college I organized a self defense club and invited anyone with skill to share their
knowledge with me, while I would share what I knew with them. Over the years I was exposed to
many styles of Karate (Shorin Ryu, Goju Ryu, Isshin Ryu, Shotokan, and Tae Kwon Do, to name a
few), more Judo and Aikido, as well as, various weapon arts.
I did note that I knew throws, and many more variations of them, of which my Judo friends were
unaware. I also practiced methods of striking that were different than, not only my Judo peers, some
of whom as noted earlier thought that Judo didnt even have striking skills, but also my Karate
friends. I was to discover why later.
Ki Yang Ju Te
By 1974, though I only held a formal rank of Yonkyu, and only wore a green belt, I had developed
into a self defense specialist. I had taken philosophy classes in college and come to express what I
considered my personal spiritual philosophy as Ki Yang, translating it as the spirit of all that is
positive in the universe.
In my own life Id had some problems with depression and found that by focusing on Yang, the
light of God, the creative force of the universe, all that was positive, I was better able to deal with
the depression and live a much happier life.
In regard to my martial arts, after having studied with many Karateka who seemed too rigid and
Judo people who knew nothing of self defense or striking, I thought that what was needed was a
balance between the Ju, principle of gentleness, and Te, the skills of real self defense. Thus I used
Jute to stand for my physical skills of self defense.
During those years I practiced Judo Randori and Karate Kumite, having been instructed in the first
by Dick and learning the second from my Karate friends at college. Since I only trained for self
defense, I thought that in reality competition was dangerous for people focused on self defense.
Over the years that concern grew and was validated, so that today in Kiyojute Ryu my students only
engage in noncompetitive forms of actual self defense training, which focused on Kata and Embu.
This includes a form of Randori Embu, which allows us to train in the typical skills of throwing, but
in a noncompetitive manner.
In 1975 I was tested by a high ranking Judo instructor who later told me that I had passed the test
for black belt, but that he would not award me the rank unless I competed for his school. At the time I
was a youth minister of a church and working as a security guard and had no spare time for the
nonsense of competition, so I told him no.
He said that hed be sure that I was never graded to black belt. In great consternation I was
devastated and didnt know what to do. I turned to Dick and asked him what he thought I should do, he
said look for someone who was ethical who would give me an honest evaluation. Thus I began
looking outside of the state for someone to help me and eventually learned about Takahiko Ishikawa,
one of the greatest living masters of Kodokan Judo at the time.
I wrote to the great Judo master and explained to him that I was a self defense specialist and cared
nothing for sport Judo or any other martial sport for that matter and asked if he could help me get
tested.
Ishikawa wrote back and said that while he was mainly involved in sport Judo, he had a former
student who was running an organization, which dealt with the arts of self defense exclusively. This
student was Rod Sacharnoski. Ishikawas advice to me was seek out Sacharnoski.
Juko Kai and Rod Sacharnoski
Ishikawa explained that he didnt have a current address for his old student, but that Sacharnoski
had made a name for himself and that I should check out the martial arts magazines in order to find
him. It was a while later but sure enough I found Rod Sacharnoskis address and applied to joined
Juko Kai.
Rod Sacharnoski
Soke ~ Juko Ryu Bujutsu
Today as powerful and vibrant as ever, the Soke of Juko Ryu teaches students from
around the country and the world. Here he is giving instructions at the National Clinic
in 2008. Those in attendance give rapt attention to the headmaster of the martial arts.
Originally I wanted only to test in Judo, but Sacharnoski, after seeing my martial arts rsum, said
that I needed to be tested in all of my skills. Back in those days, Juko Kai had branches covering all
the major martial arts and I found after taking tests that I qualified for black belt in Judo, Tae Kwon
Do, and what was to be most important, Kempo Karate.
Sacharnoski encouraged me to research my roots and find out all I could regarding the training I
had received from Stone, for it was obvious that it was more than Judo.
Talking to Stone I discovered that Ramon Lono Ancho had taught him the other skills besides the
throws, though the only term used back in those early days had been Judo. I began to search for Ancho
and though I couldnt find the man right away, I did discover much about him and his training.
I learned that Ancho was a master of Kodenkan Jujutsu and Kosho Ryu Kempo, considered by
many the Shihanke, master of the house, of both styles. What this meant was that he had complete
knowledge of both systems, though others were the headmasters of the systems.
I eventually met other masters of Kosho Ryu to complete and finalize my understanding of the root
of Kempo that I had been taught. Bruce Juchnik and Nimr Hassan gave me the final parts of Mitoses
knowledge and I received formal recognition from Thomas Barro Mitose recognizing my knowledge
of Kempo.
Three of my most prized certificates are the ones from these three gentlemen acknowledging my
lineage of Kosho Ryu and position as Soke of Kiyojute Ryu Kempo Bugei.
Professional Karate and Traditional Bugei
In 1978, around the same time that I joined Juko Kai, I was introduced, by one of my students, to
and began training under Bill Superfoot Wallace, the world middleweight Full Contact Karate
champion. At that time full contact Karate was not the same thing as kickboxing. Kickboxing is very
much based on the art of Thailand, whereas the full contact Karate in America in the seventies was
very much Karate done full out.
Bill Superfoot Wallace
Master of Many Arts
Bill Wallace has been considered the greatest kicker of the era of Full Contact Karate.
He has taught many people how to stretch and kick, but more important he has
emphasized health and fitness, one of the first of his generation to recognize that
Karate was more than fighting, it was fitness.
Working with Bill I met many of the full contact Karate fighters of the day. I even joined the
Professional Karate Association and my school was a certified PKA school. At the same time I was
meeting traditional martial artists and learning that there was a world of difference between the skills
of the professional Karate people and traditional martial artists.
Most of the full contact fighters were excellent fighters in the ring, but with only a few exceptions,
their self defense abilities seemed lacking. Since they fought with gloves on, many of the men had quit
practicing their Karate hand techniques and only worked on boxing skills. Id heard of one of them
who got into a fight on the street and hurt his hand when hed struck an attacker. Luckily the man was
intimidated enough that he ran away, which was good because the fighters hand was hurt so bad, he
didnt think he could have continued to fight. Learning to punch with a glove on does not prepare a
martial artists hands and fists to make impact on an attackers body.
It seemed that, of the traditional martial artists I met, most seemed to have a good grasp of self
defense, though they may not have been good in a ring, but then again, was that even important.
What was most relevant to me was that the sport artists seemed to be very brutal and uncaring of
the harm they were doing to fellow competitors in order to win their bouts and gain money or fame
from doing so. Before someone could fight another person in a ring, especially with full contact, they
had to have a level of disregard for the safety and well being of their opponent. This is why there
have been serious injuries and/or deaths in every form of martial competition.
The majority of the self defense instructors I met, who were traditional martial artists, were gentle
men who cared for their students and tried to teach in such a way that they were not injured
unnecessarily. While it seemed that sport Karateka and Judoka went from injury to injury, month after
month, many people training in self defense never suffered a serious injury and even avoid many
minor injuries.
As a Christian that really appealed to me and my sense of what God wanted for us as true and
complete human beings. But another event was about to happen that would end up changing my life
considerably.
Tenshin Sho
In the winter of 1980 I was in deep economic distress, working to try and make ends meet, while
getting established in Frankfort, Kentucky. I was living in an old house, renting the downstairs
apartment. I had to keep the heat low in order to be able to afford the rent and utility costs. I had
consolidated my living space to one room.
My routine on cold nights, before time to go to bed, was to work out, build up body heat, jump in
bed and wrap the covers around me to preserve the heat, and then Id read or watch television.
One night around ten oclock, I had worked out and was sitting in my bed, when I felt like I had
been transported. Now I was standing in a Dojo, working out, being directly by a voice behind me.
After the instructions were over, I turned to the instructor, only to see that it was Jesus. He looked at
me and said, Remember, first comes training, then comes practice, then comes perfection.
At that moment I came to myself, sitting in my bed. I was startled, but at the time I didnt give much
thought to what had happened. I didnt know if Id fallen asleep and had a dream, had a vision, or as
one person years later whom I told the story to thought, Id had a near death experience, but whatever
it was, I just didnt give it a lot of thought at the time. Later talking over things with one of my
students, he told me that it seemed like I made a quantum leap in my martial arts skills, something he
couldnt account for or understand, until years later when I told him the story of what had happened.
But the experience did have a profound impact on my life at the time and I began to dedicate myself
more to traditional martial arts training and self defense. Like many traditionalists I began to think of
competitive martial arts as the antithesis of real martial arts training and not real martial arts at all. I
still believe this today.
It was only later when I was teaching a class and performed one specific technique that I had a
flashback to my experience and realized it was a Tenshin Sho. By that time I had studied many ancient
writings and had begun to understand the inspiration that masters had experienced in regard to the
martial arts.
At the time, I allowed my experience to guide my inspiration in teaching the martial arts and
continued to teach the arts of Juko Kai under the supervision of Rod Sacharnoski.
Real Martial Arts Training: Keiho and Jitsute
Under Rod Sacharnoski, and through research into James Masayoshi Mitoses teachings, Ive come
to understand the nature of real martial arts training.
Mitose left Japan and returned to America before the formalization of the martial arts, as we know
them today. He divided martial arts training into two parts, Keiho and Jitsute.
Keiho literally means the method of Kata (form) but includes everything from Kihon (doing
techniques in a relatively stationary position), Kihon Ido (walking with single techniques or technique
combinations), Kata Ido (practicing turning with individual techniques or technique combinations),
Hakkakkei (octagon training of various sorts, including Happo no Irimi, Happo no Kaihi, Happo no
Kuzushi, and Shiho Happo, among others), and Kata of which there are many types (all practiced
through the methods of Tsugino Kata, Kazutori Kata, and Jiyu Kata).
Jitsute means the real hand or more appropriately, the real skill. It is another way of referring to
Kumite, which should more appropriately be translated as cooperating with a partner. There are
several types of Jitsute or Kumite, which includes, Kihon Kumite, Sambon Kumite, Gohon Kumite,
Renzoku Ken, and Embu.
While different styles have different names for the same exercises, all real forms of martial arts
and self defense, emphasize these methods over and above, or in place of, any form of competitive
training.
Soke no Kiyojute Ryu Kempo Bugei
Dr. Rod Sacharnoski is a perceptive and discerning master. In 1982 he had become aware of what
I had not realized. My Tenshin Sho had transformed my method of teaching, my practice of the martial
arts, and my life. Whereas before I thought of the martial arts as my avocation and hobby, which I
shared with others so that they might know self defense, I now understood the martial arts as part of
my Christian ministry.
I am an ordained Baptist minister and upon the realization of my Tenshin Sho, I understood that I
was to teach the martial arts as spiritual methods of coming to know God. Through a proper
instruction of the martial arts, a person can come to an awareness of their personal spirit and come to
perceive its origin in the Universal Spirit, the Divine Creator, God.
Rod Sacharnoski told me that he felt there was something special about the way I taught the martial
arts and said that I should consider being the Soke of my own tradition. He sponsored me and I
founded what at the time I called Ki Yang Ju Te Ryu. My knowledge of Japanese was not very
complete in those days, but in the years to follow as I studied the Japanese language more, so that I
could study books in the Japanese language, I came to understand that Yang is pronounced Yo in
Japanese.
In 1986, especially due to increased contact with Japanese and Okinawan organizations, I formally
started using the name Kiyojute Ryu for my system.
To found the system I needed to concisely and completely express the philosophy upon which my
system was based. Luckily this was easy for me in that the philosophy can be summed up in the title of
the system, Kiyojute, spiritually positive, gentle hand. There was much more meaning to the system,
but first and foremost it was based upon a belief and faith in God.
I had to have a complete curriculum of how I would teach my Kempo, but once again, I had already
organized my material for teaching self defense back in the mid seventies, so it was just a matter of
applying my self defense curriculum to my Kempo program.
Finally I had to have legitimate training in the martial arts, which I did and have earned a Shihan,
masters grading, which I had accomplished in 1980. Thus I had met the criteria to qualify for a Soke, I
had sponsorship through Rod Sacharnoski, and I also prayed to God about whether I should accept
this opportunity or not. I felt this was a God given opportunity and accepted Sacharnoskis
sponsorship.
I thank God for the sponsorship of Rod Sacharnoski. He has been a great mentor to me and taught
me the things I needed to know about the martial arts, what it means to be a Soke, and how to keep the
arts pure and unsullied by the perversions that are occurring with the foolish trends and violent sports
that developed in modern times.
In 1999, a friend of mine named Bill Beach, one of the greatest Jujutsu masters alive, knew that
Ramon Lono Ancho was coming to the United States, at the time living in Costa Rica. He arranged for
me to attend the meeting of Kodenkan Jujutsu practitioners and meet my first instructors first
instructor.
Bill Beach
Hanshi
Founder ~ Hawaiian
Jujutsu System, Inc.
One of the top Jujutsu masters in the world and a true preserver of Kodenkan Jujutsu is
Bill Beach. He wants more than anything to maintain the great Okazaki tradition, hence
the Hawaiian Jujutsu System, Inc.
Upon meeting Ancho I explained to him that I felt like I was meeting my Kempo grandfather. He
shared with me his experiences and knowledge of Mitose, Chow, and Okazaki. Over the years, until
his death in 2003, we kept in touch. He gave me copies of his personal manuals, a Mokuroku made
out to me and signed by himself, as well as, a certificate recognizing me as Judan and Soke of
Kiyojute Ryu Kempo Bugei.
He admonished me to keep the principle of Ju as a fundamental principle of Kempo. Hed felt that
many people had focused too much on other aspects of Kempo to the detriment of the art. He really
emphasized to me that to be true to the Mitose lineage, Ju must be the main principle. I took this
admonition to heart and have done my best to keep it in mind as I have continued to teach Kiyojute
Ryu Kempo Bugei.
The next section will deal with some very important reflections about the martial arts and some
things all Soke should know in regard to teaching, preserving, and maintaining their martial arts and
systems.
William Durbin
Shodai Soke
Kiyojute Ryu
Kempo Bugei
Shogei Toitsu Kempo
~
Aikiho Kempo Jujutsu
Juho Kempo Jujutsu
~
Goho Kempo Karate
Shuho Kempo Karatejutsu
~
Nimpo Kempo Kobujutsu Bukiho Kempo Kobujutsu
Reflection: Knowledge Preservation or Ryu Succession
Before I begin this last section of The Tradition of Soke, let me say that I am going to keep certain
names secret, as I did in other portions of the book, in order to protect the innocent. There are people
who attack the reputation of those whom they disagree with and I dont want to put anyone in that
position to be demeaned.
Some of what I tell, needs to be told, but I dont want to harm anyones reputation. Still most of the
knowledge is out there for anyone who is a serious researcher to know, this is why I am regarded as a
top historian, however as such I want to protect the reputation of true martial artists from those whose
only claim to fame is slandering and debasing others.
If you are a serious researcher or historian, you can figure out whom I am talking about and I am
sure you are wise enough to have the knowledge, if you cant figure it out, you probably shouldnt
have the knowledge anyway.
Secret Knowledge
Every master, especially Soke, need to be careful what they teach and to whom. In the past many
scrolls and books were written in such a way that the uninitiated or improperly trained could not
recognize what was in the Densho, writings of the tradition.
In example, there was an Okinawan master who wrote a book and said that since the Okinawan
Karate masters didnt have throwing and grappling as part of their art, they needed to learn grappling
from their Japanese superiors.
This was a blind, making the Japanese feel good, while keeping the secret from them that the
Okinawan Karate masters did in fact have great grappling skills. In the same book in which he made
the above statement, he listed the techniques of Karate. For those who had been trained in Toide
(Tuite, Torite) the list included within it the majority of the grappling secrets of the Okinawan art of
Kempo Karate.
Those without the proper initiation never knew that the master had listed in a public writing the
secrets of the Okinawan martial arts.
In keeping and protecting the secrets of the martial arts, past masters and Soke did various things.
One Soke on Okinawa handled the matter in a very subtle way.
An American trained on Okinawa under this master for fifteen years. He noted that the Soke would
teach native Okinawans the full art, then he taught the second highest amount to the Americans in the
Dojo, and he taught Japanese the least. He still felt a certain amount of animosity regarding the
Japanese taking over Okinawa and this was reflected in his teaching.
Thus he taught all to the Okinawan students, about two thirds of the curriculum to the Americans,
and about one third to Japanese students. This was one way of protecting his art. Only the Okinawan
students and his Okinawan successor would know everything.
Seiko Fuj ita
Soke
Namban Satto Ryu Kempo
Wada Ha Koga Ryu Ninjutsu
While he is many times remembered for his Ninjutsu knowledge only, Fujita was a
great historian, researcher, and incredibly the recipient of a vast amount of knowledge
and technical skill of all arts.
A second way to preserve your martial art in a safe manner was to write a Makimono or book, as
did the ancient Bugei Soke. These writings were such that unless you were initiated into the thought
patterns of the Ryu, you wouldnt understand what the writings said.
In an example of modern times, James Masayoshi Mitose produced a second book, What is True
Self Defense?, which was a type of Emakimono, that is a picture scroll. If a person sees the book and
doesnt understand the nature of Wajutsu, Torite, Koppo, Choyakujutsu, or
Hokojutsu, then the person would not fully understand what Mitose preserved within his book.
There were times when masters wanted to pass on knowledge, without passing on a Ryu. In those
situations the masters would record their knowledge, but not award a succession certificate or pass
on the scrolls. This is what Seiko Fujita did in regard to his Wada Ha Koga Ryu Ninjutsu.
There are writings that record the secrets of the Ryu, though to my knowledge, he did not name a
successor. Many people have seen his writings, but not known what they saw. Some of his students
have passed on their teachings, noting their connection to Koga Ryu Ninjutsu, though not claiming to
be the Soke, for they were not awarded the succession. However their skills were exemplary.
James Masayoshi Mitose left a seal to his number one student in the seventies, which shows that
his art contained what he called, pure Kempo, Jujutsu, Karate, self defense (specifically to note that
his system was not a sport system), and pointedly Koga Ninjutsu. Some modern Ninja try to assert
that Mitose claimed Ninjutsu to cash in on the Ninja craze, but the seal was given in the midseventies
while the Ninjutsu craze didnt happen until the 1980s, making that claim unsupportable.
Students Who Fulfill their Responsibility
A student in the martial arts has a responsibility to pass on the knowledge they have learned for the
sake of posterity. Some students assist the Soke in teaching in the Hombu Dojo, while some students
go out and teach in their own schools or help others in their Dojo.
Some of the masters at the
Kiyojute Ryu Kempo
Bugei Hombu Dojo: John
Curtis ~ Hanshi, Charles
Sebastian ~ Shihan, Matt
Dolan ~ Shihan, and
William Durbin ~ Soke.
In Kiyojute Ryu we have a Hanshi who teaches his students and is assisted by a Shihan. Another
Dojo is run by a Shihan who is assisted by another Shihan. I, the Soke, have a Hanshi, several Shihan,
Kyoshi, and Renshi who assist me at my Hombu Dojo.
Mitose fulfilled his responsibility to preserve all he had learned. Mitose was a student of many
arts, including what he called Kosho Ryu Kempo. In an interview in the 1960s, he explained that his
art was a Sogo Bujutsu, which encompassed many aspects of the typical Samurai arts, along with
Ninjutsu.
Mitose had training under many sources, some of which we cannot ascertain, but it is evident that
he trained in Judo and Kendo, probably as part of his general education, as would be typical of a
child growing up in Japan from 1921 to 1936.
Robert Trias reported that Mitose told him that hed trained under Choki Motobu and it is well
known that Seiko Fujita was part of the entourage that trained with the Okinawan master.
When the full curriculum that Mitose taught is examined with an understanding of the arts taught by
Fujita and Motobu, it is easy to see that Mitose, while not inheriting either mans system, did in fact
pass on their knowledge through his own system of Kosho Ryu.
A blending of Japanese and Okinawan knowledge has been in play since the Okinawan arts were
introduced to Japan in the 1920s. Takashi Ueno inherited Shinto Tenshin Ryu Kempo, along with
other systems (one of which, Asayama Ichiden Ryu, taught Ninjutsu as part of its curriculum), and
learned Karatejutsu from his Okinawan contemporaries, including Gichin Funakoshi and Kenwa
Mabuni, then added the art of Karatejutsu to the Shinto Tenshin Ryu curriculum, along with Okinawan
weaponry as well.
Seiko Fujitas protg, Motokatsu Inoue, was encouraged to learn not only Fujitas arts, but also
Okinawan Karate and Kobujutsu. When founding his own association, he used the nickname given him
by Fujita as the name of the organization, Yuishin Kai, and chose to use the term Karatejutsu to stand
for his art.
One British martial artist who learned from Inoue taught Ninjutsu as part of his martial arts
program and said it was from the Koga Ryu lineage. While there are some who claim to have
inherited the actual Wada Ha Koga Ryu from Fujita, this claim seems to be unsubstantiated, however,
Fujita taught a great number of students during his lifetime, having taught at a spy school, an army
academy, and a navel academy, his knowledge was shared, whether the system itself was passed on.
After all what does a Ninjutsu master teach at a spy school?
As a friend of mine once said, Ninjutsu is about deception, what better way to preserve a secret art
than by teaching it to certain individuals but saying you havent passed it on. After all, as Hatsumi
pointed out, even Toshitsugu Takamatsus neighbors just thought he was a Jujutsu teacher and in his
obituary it said he was a Shurikenjutsu teacher. No one knew, except those he taught that he was
really a complete martial artist with Ninjutsu knowledge.
Toshitsugu Takamatsu
Soke
Togakure Ryu Nimpo and other Ryu Teacher and preserver of the martial arts from
whom many trace their lineage, most especially Masaaki Hatsumi.
Roots of My Tradition
I have had the honor of training under Richard Stone. He is truly a great master, who received the
recognition he deserved as a martial artist, teacher, and human being. Over the years his training has
been phenomenal, with instruction from some truly great masters, Ramon Lono Ancho, Hiroshi Wada,
Takayuki Ebisuya, Rod Sacharnoski, and even the pleasure of training under Shian Toma when he
visited the United States.
Under Stone I had my introduction to Kempo, Aikido, Jujutsu, and most especially Judo. He really
emphasized to me the fact that I needed to base my life on the principle of gentleness, which has
become a main principle of my martial art and life. Stone also emphasized to me that I should always
keep God as the focus of my life and martial arts.
Rod Sacharnoskis influence on my life has been amazing. From him I learned more about Kempo,
Karate, Aikijujutsu, Jujutsu, Judo, and many other arts including, Kenjutsu, Iaijutsu, Kobujutsu (both
Japanese and Okinawan), Toide, Hakutsuru Kempo Karate, Kinda, and others. He has expanded my
knowledge of Ki, the spiritual side of the martial arts, and the mental discipline of training.
Bill Superfoot Wallace shared with me his prodigious knowledge of Karate, which includes
knowledge from various sources, and self defense. His kicking skills are second to none.
Ive had many friends from several different arts and systems, even some from the same system but
various branches. Some of them have shared interesting aspects of the arts with me, which have
influenced the total curriculum of Kiyojute Ryu Kempo Bugei.
Bill Beach, Nimr Hassan, Bruce Juchnik, Shian Toma, John Willson, and many of my other friends
from Juko Kai who I have trained with or had clinics under, all contributed to my overall knowledge
of the many martial arts represented in Kiyojute Ryu.
As the Soke, headmaster, of Kiyojute Ryu Kempo Bugei, my main goal is to do three things, these
are the same three goals all Soke must hold. First, I must preserve the martial arts that I have been
taught, including those things, which I have discovered through research and personal study.
Second, I must preserve the integrity of my Tenshin Sho. Each person who is truly worthy of being
awarded the title of Soke, whether as a founder or an inheritor must either have received a Tenshin
Sho, a divine inspiration, or achieved a Kensho, seeing of the inspiration, from training under the
previous Soke. Only an enlightened person has the insight to be the headmaster of a system. This is a
hard qualification for successors, who must above all else achieve the same spiritual illumination as
the Shodai Soke, founding headmaster.
Finally, a Soke must teach a spiritual tradition that helps the students of a Ryu grow closer to God.
This inspiration can manifest itself in many ways and is not sectarian under normal circumstances and
can help anyone grow in a spiritual manner, as long as they are open to God.
I hope this little book will help everyone understand the true tradition of Soke. I hope this will help
founding and inheriting Soke understand what to do in order to preserve their systems and insure the
integrity of their systems for posterity.
Most of all I hope this writing will help all headmasters insure that the honor and sincerity of the
tradition of Soke is fully and firmly grounded in a spiritual manner, so that they can be like the ancient
Ryu and bring God to humanity through the practice and preservation of the traditional martial arts.
Rod Sacharnoski is one of the greatest masters of the current generation, a master of
Hard Ki, the
Hard Fist of Kempo, but also a gentle master of
Aikijujutsu and Jujutsu, he is as famous for his throws as he is for his Combat Ki.
Glossary
Aikijujutsu ( ) harmony spirit gentle art
Aikijutsu ( ) harmony spirit art
Battojutsu ( ) naked blade art
Bojutsu ( ) staff art
Budo ( ) martial way
Bugei ( ) combat martial arts
Bujutsu ( ) martial art
Busan ( ) martial creativity
Bushi ( ) upper level warrior
Bushi Te ( ) Okinawan warrior hand or skill
Butoku ( ) martial virtue
Densho ( ) tradition writings, scrolls and books
Embu ( ) martial exercises, demonstration of skill
Goshi ( ) rural warriors descended from royalty
Goshinjutsu ( ) self defense art
Hakutsuru ( ) white crane
Hanshi ( ) senior master
Heiho ( ) strategy, war methods
Heiho ( ) strategy, peace methods
Honshin ( ) right mind
Iaijutsu ( ) drawing the blade sword art
Ji Kempo ( ) temple martial art
Jisamurai ( ) land warriors, part time farmer and warrior
Jojutsu ( ) stick art
Judo ( ) gentle way
Jujutsu ( ) gentle art
Kai ( ) association
Kaicho ( ) association president
Kamiwaza ( ) divine techniques
Kan ( ) school
Kancho ( ) school president
Karate ( ) empty hand
Katana ( ) samurai sword
Kempo ( ) fist law
Kendo ( ) sword way
Kenjutsu ( ) sword art
Kensho ( ) seeing the light, enlightenment
Ki ( ) spirit, energy, the underlying force of the universe
Kiaijutsu ( ) spirit harmony art
Kijutsu ( ) spirit art
Kinda ( ) Okinawan grappling based on Chinese methods
Kobo ( ) small stick
Kobujutsu ( ) ancient martial arts, referring to weapons
Koryu ( ) old systems founded before Tokugawa era
Kumite ( ) cooperating hands, mistranslated sparring
Kusarigama ( ) chain and sickle
Kyoshi ( ) teacher of teachers
Kyu ( ) bow
Makimono ( ) scrolls
Mikkyo ( ) secret teachings, Buddhist sect
Mukei ( ) no form, spiritual, no prearranged movement
Mushin ( ) no mind
Naginatajutsu ( ) art of Japanese halberd
Ninjutsu ( ) stealth art, espionage, scouting, guerilla warfare
Osho ( ) head priest of a temple, head of a martial arts system
Randori ( ) free taking, free form Jujutsu exercise
Renshi ( ) polished teacher
Ryu ( ) system, tradition
Ryuso ( ) system founder
Samurai ( ) warrior of feudal Japan
Santoku ( ) three virtues; love, wisdom, bravery
Shihan ( ) master teacher
Shihanke ( ) master teacher of the house, awarded by Soke
Shike ( ) teacher of house, awarded by Soke
Shimpo ( ) law of the mind, heart, spirit
Shinjutsu ( ) art of the mind, heart, spirit
Shinto ( ) way of God, way of gods, indigenous Japanese faith
Shodai ( ) first generation, founder
Shugendo ( ) amalgam religion of Japan; Taoism, Buddhism, Shinto
Shurikenjutsu ( ) small blade throwing art
Sodenke ( ) head of tradition of the house
Sogo Bujutsu ( ) comprehensive martial arts
Sojutsu ( ) spear art
Soke ( ) headmaster
Soshi ( ) master teacher
Tachi ( ) sword
Tai Iku () physical education, Judo method of practicing self defense
Te ( ) hand, old Okinawan martial art
Tenshin Sho ( ) divine right
Tode ( ) Tang hand, acknowledging Chinese influence
Toide ( ) taking hand, Okinawan, also Torite, Tuite
Wakizashi ( ) blade at side, shorter than Katana
Yari ( ) spear
Zazen ( ) sitting meditation
Zen ( ) silent meditation, be still and know God
Zenshin ( ) beginners mind
About the Author
William Durbin accepted the call to the gospel ministry at age fourteen. At age sixteen he began
training in the martial arts under Richard Stone. Both were life long journeys.
He attended Campbellsville College (now Campbellsville University) where he majored in
Bible/Religious Studies and minored in Psychology. He also continued his studies of the martial arts,
learning from anyone with knowledge of the arts, while keeping in touch with Stone and furthering his
training.
In 1978, he met and began training with Bill Superfoot Wallace, the then Middleweight Full
Contact Karate Champion. That year he also joined Juko Kai International under Rod Sacharnoski the
Soke of Juko Ryu Bujutsu and delved deeply into the esoteric principles of the martial arts.
Over the years, Durbin has pastored a church, as well as, served as ministers of music and youth in
various churches. He has taught the martial arts everywhere he has traveled, continuing on his quest to
deepen his knowledge of all aspects of martial arts knowledge. He also taught credited courses at
Campbellsville College and Kentucky State University, as well as, continuing education classes at
Midway College.
Currently, Durbin is the Soke of Kiyojute Ryu Kempo Bugei; teaching, Kempo, Karate, Karatejutsu,
Jujutsu, Aikijujutsu, Kobujutsu, and Nimpo. He also teaches Tsung Shih Tai Chi Chuan. He teaches
all these arts at his school, the Christian Martial Arts Association Academy of Kempo, located in
Frankfort, Kentucky. He also teaches Tai Chi to senior citizens at various locations throughout the
city. Currently his youngest Kempo student is five years old, while his oldest Tai Chi student is ninety
six. He is also the chaplain at Stewart Home School, where he teaches Bible Study, leads the music
service, and preaches.
Durbin enjoys writing poetry in the traditional Japanese manner, writing Haiku and Waka. He also
writes songs, enjoys drawing, but most of all, he loves sharing the martial arts of Kempo Bugei with
his students. Currently there are Kiyojute Ryu Kempo Bugei schools in Ohio, Illinois, Tennessee, and
of course, Kentucky.
Carol, his wife, is the Soke Dai of Kiyojute Ryu Kempo Bugei and assists him in many endeavors.
They teach at the Hombu Dojo togetehr and travel doing clinics for Kiyojute Ryu Dojo. They attend
clinics with Rod Sacharnoski and are very close to the Dai Soke of Juko Ryu Bujutsu, as well as, the
Soke Dai, Melissa Sacharnoski and Mary Sacharnoski.