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Body, Movement and Dance in

Psychotherapy: An International
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Healing through the martial

way: Incorporating karate
training into counselling and
psychotherapy
a
Olga Oulanova
a
Department of Adult Education and Counselling
Psychology , Ontario Institute for Studies in Education,
University of Toronto , Canada
Published online: 07 Apr 2009.

To cite this article: Olga Oulanova (2009) Healing through the martial way:
Incorporating karate training into counselling and psychotherapy, Body, Movement and
Dance in Psychotherapy: An International Journal for Theory, Research and Practice,
4:1, 45-57, DOI: 10.1080/17432970802097978

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 Body, Movement and Dance in Psychotherapy
Vol. 4, No. 1, April 2009, 45–57

Healing through the martial way: Incorporating karate training

into counselling and psychotherapy
Olga Oulanova*

Department of Adult Education and Counselling Psychology, Ontario Institute for

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Studies in Education, University of Toronto, Canada

(Received 22 August 2007; final version received 25 March 2008)

Providing an overview of historical and philosophical foundations of

karate, and outlining the therapeutic properties inherent in this martial art,
this article explores parallels between and examples of the integration of
Kyokushin karate into individual and group counselling. Apart from
fostering physical fitness, the philosophical foundations of karate facilitate
an active dialogue between the mind and the body. The parallels between
the goals of martial arts and counselling indicate a good basis for
considering the value of incorporating karate into psychological interven-
tions. It is suggested that by contributing to a profound integration of
bodily awareness, which furthers the practitioner’s overall mental unifica-
tion and enhances harmony, karate possesses potent therapeutic potential.
Keywords: martial arts; karate; integration; alternative counselling
intervention

Introduction
During the past 40 years, martial arts have enjoyed increasing popularity in the
Western world as common forms of leisure and physical exercise. More
recently, scholars have begun to explore the role of martial arts in promoting
not merely physical, but also psychological well-being (Donohue, 1994;
Twemlow & Sacco, 1998; Weiser, Kutz, Jacobson Kutz, & Weiser, 1995).
It has been proposed that practitioners experience benefits such as increased
self-esteem and enhanced concentration (Lantz, 2002; Twemlow & Sacco,
1998); improved management of vulnerability, anger, and physical/mental
forms of aggression (Overchuk, 2002); perceptions of greater control
(Madden, 1990); and empowerment (Guthrie, 1995; Hasson-Ohayon,
Kravetz, Roe, Rozencwaig, & Weiser, 2006).
Exploring the therapeutic potential of martial arts, researchers have
examined the above-mentioned effects of training in diverse situations and

*Email: ooulanova@oise.utoronto.ca

ISSN 1743–2979 print/ISSN 1743–2987 online

ß 2009 Taylor & Francis
DOI: 10.1080/17432970802097978
http://www.informaworld.com
 46 O. Oulanova

on varied groups of practitioners. For example, one body of literature has

addressed outcomes of martial arts practice on children and adolescents (e.g.,
Reynes & Lorant, 2004; Terry, 2005). Although research in this area is in pilot
stages, some scholars suggest that martial arts satisfy basic needs of adolescent
years such as belonging to a group, feeling physically secure, and engaging in
physically aggressive play (Twemlow & Sacco, 1998). Consequently, martial
arts programmes have been proposed as alternative interventions or
complementary treatment modalities with this group (Palermo et al., 2006;
Twemlow & Sacco, 1998). Other research found participation in martial arts to
greatly improve interpersonal communication (James & Jones, 1982;
Overchuk, 2002), highlighting therapeutic benefits of martial arts for family
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development (Lantz, 2002).

Guthrie (1995) studied the therapeutic effects of martial arts on the healing
process of survivors of violence. In her interviews with members of a feminist
karate dojo (karate school or academy), she found that women viewed training
in the Seido style of karate as an empowering activity and a critical element in
their healing journey. It is important to acknowledge that the unique nature of
this dojo, a community ‘operated by two lesbian feminists’ (Guthrie, 1995,
p. 110), reflected in interpersonal interactions, physical space, and teaching
philosophy, likely played a significant role in its therapeutic potential. Guthrie
argues that by engaging the physical body in the curative process, martial arts
possess tremendous healing potential.
Collectively, research on the impact of martial arts appears to advocate for
their beneficial mental effects. Scholars have proposed involving clients in this
kind of physical activity, alongside counselling, as a way to enhance verbal
interventions (Lantz, 2002; Palermo et al., 2006; Weiser et al., 1995). Endorsing
discipline, structure, and camaraderie, a dojo offers more than just an
opportunity to improve practitioners’ physical fitness. Importantly, as some
studies have shown (Palermo et al., 2006; Twemlow & Sacco, 1998), martial
arts can help regulate interpersonal behaviours and improve mental health by
teaching self-control, concentration, and mind–body coordination.
Engagement in the martial arts may augment change and growth and thereby
enhance verbal interventions that counselling sessions are routinely limited to.
Drawing on this ongoing discussion about the therapeutic effects of martial
arts, it is proposed that, given their ability to enhance mental health, martial
arts can prove a valuable supplement to conventional counselling. Although
a range of martial arts exists (e.g., kendo, kung fu, aikido), the present analysis
will focus on karate, a martial art that is firmly established and popularised in
the West. Given the author’s area of expertise, the examples will be from the
Kyokushin school of karate. While many similarities exist between different
karate schools, one should be mindful of discrepancies in the amount of
physical contact permitted, the specific rituals, and the emphasis on particular
exercises. The aim is to explore the possibility of incorporating karate training,
and particularly, Kyokushin karate, into counselling.
As a way to establish a conceptual framework for the subsequent
discussion, the article will commence with a brief overview of historical and
philosophical foundations of karate. Next, elements of this martial art that
 Body, Movement and Dance in Psychotherapy 47

possess psychotherapeutic properties will be surveyed. Having thereby

ascertained karate as an alternative form of therapy, the discussion will focus
on the central question of possible incorporation of karate into counselling.
Drawing on the literature and on the author’s personal experience of training
and teaching Kyokushin karate, a number of ways in which it may be
incorporated into individual and group interventions will be presented.
Throughout this inquiry, practical issues, benefits, and possible concerns
pertaining to such efforts will be examined.

Historical foundations of karate

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The historical roots of karate are believed to be in India, where a form of

unarmed combat (‘karate’ in Japanese means ‘empty hand’) was first practiced
by Buddhist monks about 1500 years ago. The training system gradually
disseminated throughout Asia where, for the next several hundred years, it was
secretly taught and refined. In 1916, Gichin Funakoshi publicly demonstrated
this art form, which at that point became referred to as ‘karate’ (Canadian
Kyokushin Karate Organization, 1993). Karate rapidly developed in Japan,
and in the 1950s it began to gain popularity elsewhere as well. Today, karate is
largely an international phenomenon. During its dissemination, karate
underwent a tremendous transformation. It now exists not as a unitary
system but as a multifaceted phenomenon, comprising both traditional
approaches practiced in some areas and a competitive sports ethic endorsed
elsewhere (James & Jones, 1982).
The Kyokushin school of karate, founded by Masutatsu Oyama, emerged
in mid-twentieth century as an amalgamation of several karate schools and
influenced by other martial arts (for a detailed description of Kyokushin
karate, see Oyama, 1979). Similarly to some other karate styles, Kyokushin
encompasses three components: Kihon (basic blocks, punches, and kicks),
Kata (pattern of blocks/attacks against imaginary opponents), and Kumite
(sparring with an opponent). Similarly to any physical activity, Kyokushin
involves stretching and strength exercises. Each session also encompasses
meditation and teachings in the moral/ethical principles of the martial arts.

Karate and counselling: Some parallels

Examining the above elements of training, some interesting parallels between
karate practice and counselling emerge. A counselling session may involve
psycho-education, exercises wherein the client learns and practices novel skills,
confrontation over certain emotional issues and cognitive constructs, and
negotiations around interpersonal conflict. Some of these interventions closely
resemble the above-mentioned components of karate practice. In addition,
while all training elements are routinely practiced in any Kyokushin dojo,
emphasis on each of the components varies. For example, teaching a group of
children, most instructors incorporate little Kumite and instead focus on
teaching Kata and Kihon. In contrast, with competitive karate practitioners,
 48 O. Oulanova

sparring drills are stressed. This again can be reminiscent of counselling

practice. The counsellor selects interventions based on client’s needs at
a particular time. For example, using cognitive behaviour therapy for
depression, a counsellor may provide psycho-education about cognitive
processes in one session, and focus on behaviour modification exercises in
another session (Wright, Basco, & Thase, 2006).

Philosophical underpinnings of karate

The above discussion of karate’s historical origins and the nature of training
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foretell the profound influence of Eastern philosophies on this martial art.

While a comprehensive survey of karate’s philosophical origins is beyond the
scope of this article, some foundational Oriental belief systems which are
central to most martial arts will be outlined. In particular, the influences of
Confucianism and Zen Buddhism will be explored.
The Confucian system of thought considerably influenced social relations in
karate by providing guidance in relationships among practitioners, on
questions of etiquette and ritual, as well as in promoting the spirit of
humanness, loyalty, and courtesy (Oyama, 1979). Confucianism is a complex
system of ethical, philosophical, political, and religious thought originally
developed from the teachings of early Chinese sage Confucius. Central to the
Confucian doctrine is the goal of achieving social harmony through qualities of
loyalty and respect, and by fulfilling appropriate duties in one’s relationships
(Oyama, 1979). The ritualised form of communication between the teacher and
the student is evidently grounded in this system of thought and sets karate
apart from many other forms of physical activity.
Examining this student–teacher relationship, some additional parallels
emerge between karate and counselling. As Rosenberg and Sapochnik (2005)
explain, for growth and learning to take place, both the karate practitioner and
the therapy client must have trust in the educative process, and in the karate
master and the therapist, respectfully. The teaching of karate is usually
characterised by an absence of explicit support and confirmation from the
teacher, as students are encouraged to discover their own path in working
through challenges. Therapy clients must ultimately find their own answers as
the counsellor abstains from giving specific advice, merely offering
a therapeutic space to explore clients’ difficulties. Working from this non-
directive role, it is often essential for the counsellor to be able to resist the
temptation to act, and instead wait for the client to resolve an issue, or to come
to an answer. Parsons (2000) explains that this ability to ‘do nothing and wait’
at the point of highest tension (p. 19) is a common element between the martial
arts and therapy and is central to both disciplines.
Whereas Confucianism is the guiding force in the social relationships
of karate, Zen Buddhism directs the physical aspect of this martial art.
The school of Zen Buddhism promotes the fundamental principles of Buddhist
philosophy, particularly emphasising dependence on one’s own powers and
moment-by-moment awareness (Oyama, 1979). The Zen state is described as
 Body, Movement and Dance in Psychotherapy 49

‘the complete unification of the body, the intentions, and the spirit’ (Oyama,
1979, p. 68). Reflecting the fundamental influence of Zen Buddhism, karate
teaches being in unison with the task. The ultimate objective of the repetitious
training sessions is hence achievement of a state of mental unification. While
other physical activities may similarly endorse repetition, the purpose of these
exercises in the context of sport is to perfect a skill. In contrast, a martial arts
training introduces an additional element, namely establishment of a profound
mind–body connection and acute moment-by-moment awareness. In the
particular aspects of repetition and mind–body, karate thus differs from most
counselling.
Discussing commonalities between psychotherapy and martial arts, Parsons
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(2000) explains that principles of Zen Buddhism are reminiscent of

psychotherapy, since Zen Buddhism as a tradition ‘aims for insight that is
free from the limitations of any particular forms of understanding’ (p. 47). An
interesting parallel is that while Zen Buddhism (and thereby, the practice of
karate) endorses lack of attachment, some forms of therapy also help to
dissolve attachment. For example, working with a client’s cognitions, one goal
of therapy may be to aid the client in abandoning attachment to dysfunctional
thought patterns (Wright et al., 2006).

Karate as therapy
The above discussion of historical and philosophical foundations of karate,
coupled with a brief overview of common elements between karate and
counselling provides a conceptual framework for examining particular
therapeutic elements of this martial art. In outlining the aspects of training
which enhance mental well-being, this article will draw on scholarship and on
the author’s personal experience with Kyokushin karate. The primary focus
will be on the group therapy aspects of karate. The reader is invited to consider
the dojo as a social microcosm, analogous to the group therapy environment,
where members’ interpersonal styles become manifested. The elements of group
cohesiveness, conflict, and interpersonal learning will be examined closely,
thereby establishing karate as a form of therapy. Before embarking on an
exploration of these therapeutic elements, the author’s own journey in
Kyokushin will be described to illustrate karate’s therapeutic potential.

Case Example 1
I was 14 years old when I first joined a Kyokushin dojo. Having moved from my
country of origin at 12 years of age, I greatly struggled with cultural adjustment,
felt isolated, and lacked confidence in my academic, interpersonal, and athletic
abilities. Although I engaged in several sports, I quit each of these after a few
months, finding them unfulfilling. Deciding to try karate, I soon discovered that
this activity was unlike any other. The instructor did not explicitly praise my
efforts, nor did he provide overt guidance or advice. Interestingly, I was enjoying
searching for my own path in the dojo. Having persisted through the arduous
 50 O. Oulanova

physical training sessions, and learned new skills, I began to acquire greater
confidence in my abilities. The dojo atmosphere, characterised by camaraderie
and support from other practitioners, greatly facilitated my acculturation and
decreased my isolation in the new country. With time, I learned to trust my own
physical and mental resilience and capacity to face challenge. Importantly, these
changes translated to my life outside the dojo. When 4 years later I relocated to
yet another country, I discovered that continuing my karate training in a new
dojo greatly facilitated my acculturation. Today, more than 10 years after I first
walked into a Kyokushin dojo, I believe that karate has shaped my outlook on
the world by giving me the confidence to face challenges and helping me believe
in my inner strength.
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Intermittently referring to the above example, the elements of karate that

resemble aspects of group therapy will now be explored, and it is believed that
these elements have substantive therapeutic potentiality.

Group cohesiveness
Defined as ‘the result of all the forces acting on all the members such that they
remain in the group, or, more simply, the attractiveness of the group to its
members’ (Yalom, 2005, p. 55), cohesiveness is a critical element of group
work. The sense of cohesion and ‘togetherness’ creates a safe environment and
simultaneously facilitates the group’s active engagement with challenging work,
interpersonal conflict, and self-disclosure. In an extensive literature review
examining the role of cohesiveness, Yalom (2005) presents it as a strong
determinant of positive therapeutic outcomes. Studies assessing cohesiveness in
a variety of settings and modalities (e.g., inpatient, experiential, gestalt) found
that it significantly determines outcomes (e.g., Braaten, 1990; Hurley, 1989)
and correlates with members’ improved self-esteem and reduction of symptoms
(e.g., Budman, et al. 1989). Importantly, in this context cohesion does not
signify ‘groupthink’ (Janis, 1982) characterised by pressure to conform and
maintain consensus under any circumstances. While it promotes a sense of
belonging, group cohesiveness in therapy also demands critical thinking on the
part of the individual members (Yalom, 2005). Interestingly, this element of
group therapy proves critical in the context of karate, where practitioners’
attraction to the dojo fosters an environment of growth and learning. In karate,
cohesiveness is primarily established through shared meaning, constant
interactions, and strenuous physical training.
Shared meaning is reflected in conformity to rituals such as wearing
a karate uniform and observing the dojo etiquette. While to an outsider these
rituals may appear inconsequential, in reality, by upholding these practices,
karate students partake in a particular way of being (James & Jones, 1982).
Adherence to these routines proves essential in fostering a sense of belonging
(Donohue, 1994). Much like therapy clients, karate students are connected by
a common way of behaving and by similar goals. As Case Example 1
illustrated, this process of negotiating shared meaning enabled the author to
transcend some cultural differences.
 Body, Movement and Dance in Psychotherapy 51

In addition to generating a sense of belonging, the structure of karate

(meeting with roughly the same group of people at set times in a set location
and adhering to an exercise routine) suggests existence of a framework that is
reminiscent of therapy (Parsons, 2000; Rosenberg & Sapochnik, 2005). Indeed,
similarly to a karate student, an individual partaking in a therapy group or in
one-on-one counselling acts within a specific frame.
The second element of karate that facilitates group cohesiveness is the
challenging physical aspect. While arduous exercises reflect the physically
demanding training needed to cultivate fitness, a closer look divulges another
level. From one perspective, the physical challenges instigate growth and
enhance self-understanding. From another perspective, feelings of cognitive
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dissonance (Festinger & Carlsmith, 1959) accompany student’s attempts to

comply with the demands. Confronted with strenuous exercises, the student
carries on in the evident absence of coercion to do so, in fact consciously
choosing the challenge. Consequently, the practitioner experiences conflict
during this engagement in physically exhausting routines. The theory of
cognitive dissonance (Festinger & Carlsmith, 1959) would contend that as
a way to reduce this inner conflict, the student begins to feel enhanced
attractiveness to the dojo, and closeness to other members. The physically
exigent environment augments feelings of interconnectedness and enhances the
allure of the dojo to the students (Donohue, 1994).
Cohesiveness, which is of immense significance in group therapy, is likewise
a critical factor in martial arts. Importantly, cohesiveness in the dojo is
necessary for operation of other therapeutic factors. One such factor is
interpersonal conflict (Yalom, 2005).

Interpersonal conflict
Inevitable in the developmental sequence of a group and valuable to the course
of therapy, conflict is another vital element of group work (Sullivan, 2001;
Yalom, 2005). Effectively dealing with interpersonal conflict contributes to
growth and maturation of individual members as well as for the group as
a whole. As an expression of difference, conflict ‘signifies a willingness on the
part of members to openly disagree or to expose their attitudes and
understandings’ (Sullivan, 2001, p. 3). This in turn facilitates exploration of
differing perceptions and outlooks, contributing to insight into one’s world-
view and that of others. Conflict is a desirable dynamic of group work and an
important therapeutic factor.
The central position occupied by conflict in karate sets it apart from many
other forms of physical activity. While competitive team sports such as hockey
also involve conflict between the players, in most martial art forms this conflict
is played out differently. Whereas in team sports each player feels part of the
team supported by, and acting in unison with, the other players, in individual
forms of physical activity one is alone in negotiating conflict. Additionally, in
contrast to many other individual physical activities, karate involves close
physical contact since conflict is embodied in combat with an opponent.
 52 O. Oulanova

Sparring represents confrontation with one’s self (one must overcome feelings
of fear, vulnerability, and fatigue) and with the other (Weiser et al., 1995).
Navigating interpersonal conflict embodied in this ritualised combat, a karate
practitioner is required to negotiate space (physical and psychological) and
optimal timing, effectively deal with confrontation and aggression, and manage
emotions of fear and vulnerability (Weiser et al., 1995). One can see some
similarities between the above and the situation of a counselling client. The
individual is not acting as part of a team, but must instead rely on his or her
own skill, intuition, and understanding of the opponent to successfully
negotiate ‘conflict’; often conflict with different aspects of themselves or
conflict with inappropriate levels of social conditioning. As a result of
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traversing the interpersonal conflict dimension by relying on one’s strength and

ability, learning about oneself and one’s interpersonal style takes place.
Echoing this effect, karate practitioners in Overchuk’s (2002) interview study
reported acquiring a ‘martial mindset’ which in turn enabled them to ‘read
people better’ and ‘appropriately deal with frustration, conflict, and personal
attacks’ in their interpersonal interactions (p. 59). To sum up, the element of
conflict, central to group work, appears to be of therapeutic value in karate.

Learning through the body

In addition to the therapeutic factors of cohesiveness and conflict, physical
components of karate training possess healing properties. The notion that
learning through the body can have psychotherapeutic benefits will be critically
examined next through outlining the role of Zen and mental unification. In the
discussion of karate’s philosophical foundations, the critical position of Zen in
martial arts was emphasised. Karate classes, with the repetitive exercises and
the demand for practitioner’s undivided attention teach students to be
completely present in the moment. This fosters mind–body unification,
which is the ultimate goal of martial arts training (James & Jones, 1982;
Rosenberg & Sapochnik, 2005). As Donohue (1994) explains, ‘The experience
of participating in karate training is ideally one in which the physical and
mental aspects of the person become fused [. . .] the side effects of intense
physical training and mental concentration can act to create physiological
states that mimic those traditionally associated with higher states of
consciousness’ (p. 106). Once students acquire the ability to deeply concentrate
on karate exercises, they can draw on this capacity in an array of other tasks.
Therefore, learning pertaining to concentration, psychic integration, and the
Zen state undoubtedly penetrates daily activities of the martial artist.
As suggested by Case Example 1, additional learning that results from the
physical requirements of karate involves discovery of one’s inner strength and
resilience in the face of challenge, and the ensuing feelings of empowerment.
Pushed to one’s limits, the student discovers a formerly unknown inner
strength (James & Jones, 1982). It is common to witness the explicit fear of
novice students upon being instructed to spar with an experienced opponent.
While they are challenged both mentally and physically, the more experienced
 Body, Movement and Dance in Psychotherapy 53

opponent constantly assesses novice’s abilities, adjusting his or her approach

accordingly. The novice, who at first fears annihilation in the combat,
gradually feels confident and learns to trust his or her own capacity to face
challenge. Coupled with learning to manage fear, vulnerability, and help-
lessness, during this process the student realises his or her hardiness. This
results in a profound shift in the novice’s self-image (James & Jones, 1982).
When this novel view of self is integrated, physical learning influences the
student’s mental state and functioning outside the dojo. In his research on the
psychological effects of training karate, Overchuk (2002) found that practi-
tioners perceived a profound influence of training on their overall behaviour.
Indeed, some interviewees reported overcoming fear of challenges and trusting
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one’s ability to cope with difficulties as direct outcomes of practicing karate.

Resonating these findings, Adler’s (2003) research with youth training karate
and tae kwon do suggested that participants’ frustration tolerance increased
with karate training.

Case Example 2
When Boy A first enrolled in Kyokushin, he was 15 years old and attended
a school for children with special needs. Both at school and at home, A often
behaved aggressively (e.g., punching a wall) in response to daily challenges. His
mother reported struggling with managing his temper and hoped that karate
would improve his behaviour. At first, Boy A had difficulty with the rigid
structure of the dojo and failed to follow the appropriate etiquette. An
imperative change in Boy A’s behaviour occurred as he encountered increasingly
challenging exercises and struggled to keep up with the others. While his first
reaction surfaced in the form of an aggressive outburst and expressed desire to
quit, having received guidance in the principles of Kyokushin and observed
other students interact with the instructor in a highly respectful and ceremonial
manner, Boy A began to face and manage the physical (e.g., exercises demanding
stamina) and the mental challenges (e.g., fear of sparring with a stronger
opponent). Importantly, Boy A seemed to change in the absence of explicit
encouragement or praise from the instructor. His mother later joined the dojo
hoping to connect with her son. She reported that his temper had become more
manageable and that his frustration tolerance improved after several weeks of
training. As they continued to practice together in the dojo and face demands of
karate training, their interactions seemed to become more amiable.
As this example suggests, Boy A’s ability to cope with frustration was
greatly enhanced through his engagement in Kyokushin. As a result of having
to manage (without overt encouragement) emotions such as fear (during
Kumite), anger (at an instructor who commanded him to engage in difficult
drills), and physical fatigue, Boy A seemed to acquire an appreciation of his
inner strength and resilience. Importantly, the physical achievements in the
dojo also contribute to feelings of empowerment. Boy As suggested by
Guthrie’s (1995) study with female martial artists, as a result of practicing
Seido karate they experienced physical, mental, and spiritual empowerment
 54 O. Oulanova

and healing. One of the participants shared: ‘Martial Arts is not a replacement
for talking therapy but what it does, that traditional therapy cannot do, is put
you back into your body’ (Guthrie, 1995, p. 115). Therefore, while there are
many similarities and benefits, this is another difference between martial arts
and traditional counselling.

Incorporating karate into counselling

The above overview of karate’s beneficial elements conveys its therapeutic
promise. Fostering mind–body integration, karate facilitates profound explora-
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tion of the self and enables learning and empowerment. This brings the
discussion to the question of actually incorporating karate into therapy. Given
the many parallels between the goals of martial arts and counselling, in that both
focus on understanding one’s personality and the outside interpersonal world
with the aim of growth toward a novel way of being (Weiser et al., 1995), the
question of incorporating karate into therapy becomes pertinent. An examina-
tion of possible ways to enhance counselling efforts through elements of the
martial arts will form the remainder of the article.
Be mindful that, while the possible integration of karate into counselling
will usually involve practitioners training in all components of this martial art
(i.e., Kihon, Kata, Kumite, meditation, stretching, strength exercises, etc.),
emphasis on each will vary depending on student’s experience and needs at
a particular time. For example, working with a novice, an instructor will be
careful to provide sufficient challenge (so that learning about one’s resilience
begins to take place), at the same time being mindful of the student’s
limitations. With a more advanced practitioner, one may endorse meditative
practice and teach about mind–body connection and awareness. In sparring
with an advanced student, the instructor could introduce greater mental and
physical challenges, aiding the student to further his or her resilience and trust
in own ability. In brief, the precise nature of incorporating karate into therapy
will vary with differentiated constituencies (and over time), constantly
transforming in order to maximise learning. Integrative endeavours in the
context of individual therapy will be explored next, followed by a discussion of
this issue in the context of group work.

Incorporating karate into individual therapy

One way to incorporate karate into individual counselling involves exploring
the experiences that arise during physical training in the therapy session. There
may be explicit collaboration between the karate instructor and the therapist
where, with the client’s agreement, these two professionals set goals and
routinely discuss the client’s progress. Alternatively, if the client chooses not to
divulge his or her treatment to the karate instructor or if collaboration proves
unfeasible, the client may simply bring up salient issues from the training in the
therapy sessions. In the latter case, therapy would provide a space to explore
the meaning of events taking place in the dojo.
 Body, Movement and Dance in Psychotherapy 55

In their exploration of the psychotherapeutic aspects of martial arts, Weiser

et al. (1995) present a case study that illustrates a former integration model.
A client who initially sought verbal therapy for feelings of depression and
a sense of social inadequacy also enrolled in Shotokan karate. Psychological
issues (such as feelings of helplessness, anxiety, and depersonalisation) surfaced
in the dojo and were verbally explored in therapy. While more outcomes
research is evidently needed in this area, the case study reported by Weiser et al.
(1995) provides one convincing illustration of incorporating karate into
psychotherapy and demonstrates the beneficial effects of such efforts.
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Incorporating karate into group therapy

The preceding discussion proposed that karate shares therapeutic factors such
as cohesiveness, conflict, and interpersonal learning with group work. Given
this resemblance, it is reasonable to explore the idea of incorporating karate
into group therapy. In the literature, two approaches have been suggested:
incorporating karate into residential programs for youth (Palermo et al., 2006;
Twemlow & Sacco, 1998), and referring clients to martial arts as complemen-
tary to couples/family therapy (Lantz, 2002).
Exploring alternative therapy for violent adolescents, Twemlow and Sacco
(1998) delineated a treatment programme that combined psychotherapy and
martial arts. An integration model is proposed where a mental health worker
provides ‘clinical oversight’ of the treatment and closely collaborates with the
karate instructor (Twemlow & Sacco, 1998). In the proposed model, at
the same time as karate enables adolescents to express themselves through the
body, it is supplemented by cognitive-behaviour interventions aimed at
fostering verbal skills. Integrating martial arts practice into counselling
interventions for violent youth thus presents a creative approach to addressing
some of the shortcomings of verbal psychotherapy with this client population.
As Case Example 2 suggests, karate training may indeed hold promise for
youth manifesting interpersonal aggression.
Although, as the above discussion revealed, incorporating karate into
therapy with youth may be valuable, some may criticise such integration,
arguing that given its focus on physical combat, karate could foster aggressive
tendencies. In their extensive reviews of literature examining outcomes of
martial arts practice, Donohue (1994) and Twemlow and Sacco (1998) cited
a number of disconfirming studies. Furthermore, Reynes and Lorant’s (2004)
longitudinal study with young boys revealed that 2 years of karate training had
neither positive nor negative effects on participants’ aggressiveness scores.
Adler (2003) showed that traditional karate training with an emphasis on
elements such as respect and meditation was actually negatively correlated with
aggression. In addition, in Case Example 2, the outcome of a youth manifesting
aggressive behaviour engaging in karate is described. With training, his
aggressive outbursts decreased and his coping with frustration improved.
Considering current research, the concern that incorporating karate into
counselling may teach clients destructive behaviours appears unfounded.
 56 O. Oulanova

Therefore, introducing karate as a complementary treatment modality for

adolescents, specifically focusing on teaching core martial principles such as
respect, courtesy, and awareness, may be beneficial to this group. As suggested
by Case Examples 1 and 2, all three components of Kyokushin (Kihon, Kata,
and Kumite) provided practitioners with profound learning opportunities.
The second approach to incorporating karate into group therapy involves
couples or families engaging in martial arts as complementary to verbal
interventions. In a phenomenological study, Lantz (2002) found that martial arts
greatly facilitated family development. Moreover, in Case Example 2, training in
Kyokushin karate seemed to improve mother–son communication. As Lantz
(2002) suggests, it appears that outcomes of marital and family therapy could
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benefit from a referral for martial arts instruction ‘as a useful complementary
activity along with participation in [. . .] family therapy’ (p. 579).

Conclusion
The present article explored karate as a possible supplement to counselling.
Providing an overview of historical and philosophical foundations of karate
and outlining its therapeutic properties, the idea of incorporating karate into
individual and group interventions was examined. The literature review
revealed that additional outcomes research is needed to build the present
body of knowledge in this domain and thereby provide solid evidence for the
benefits of incorporating martial arts into conventional counselling. However,
given the growing popularity of karate as a form of leisure and physical
activity, and the discussed profound therapeutic elements inherent in martial
arts, it appears that incorporation of this training system has the potential to
enhance counselling interventions.

Notes on contributor
Olga Oulanova holds an MA in counselling psychology at the Ontario Institute for
Studies in Education, University of Toronto, Canada. For the past 10 years, she has
been practicing and teaching the Kyokushin style of karate in Sweden and in Canada.
Her research interests include alternative and complementary approaches to mental
health and healing, with a particular focus on the therapeutic qualities of the
martial arts.

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