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Karate
Shorin Ryu system of Okinawan Karate
KARATE
Karate, the Okinawan fighting art that has spread to main land Japan across the world
has received much fame. But even some Karate-ka (Karate student) don’t know about
its origins. In Okinawan Karate means “Chinese Hands”, but when translated into
Japanese it means “Empty Hand”. Karate was at first a “jitsu” system; a system
made for the battlefield. But today it is a “do” system, which is a life long system
used to perfect oneself.
Okinawan Karate is a mix of Chinese martial art styles. Karate was used by the
peasants in Okinawa to protect themselves from the samurai and muggers, if one
was unable to defend himself he would be killed by the attacker, so Karate was
introduced. Some Karate- ka even decided to test their Horse Stance against huge tidal
waves and fierce storms. To further condition themselves Karate-ka punched iron and
wooden posts called Makiwara to toughen their fists. After a while Karate reached
mainland Japan and underwent many changes.
In some styles of Okinawan Karate weapons are used. Karate weapons are unique for
they all are farmers’ tools, the Kama; used to cut grass. The Nunchaku: used to harvest
rice. The Sai; used to turn things (I forget but I think meat???). The Tonfa; originally a
handle for grinding mills. The Eku; an Okinawan boat oar. And the Bo; a staff used to
carry water in buckets. There are many other weapons used in Karate but these are the
more popular. Karate-ka of olden days always trained outside to toughen them up by
tolerating rain, cold, and heat. But a Karate-ka’s weapons range from their head to their
toes. Almost every part of a Karate-ka’s body is a weapon. The primary areas of Karate
training include kihon (basic techniques), kumite (sparring), and kata (a series of pre
arranged moves.
One Karate-ka, Mas Oyama decided to develop his discipline, endurance, and body. He
did this by going into the mountains of Japan and lived by himself for a year and a half
doing 2,000 push ups a day and punching trees until his hands were bloody. To develop
his concentration he sat underneath a ice cold waterfall meditating on Zen Koans (Zen
Riddles). He was even able to punch through 12 roofing tiles in one punch and take
down a charging bull in two blows, the first split a horn in half and the second hit the
animal in the head killing it. The power of Karate......
Self-defence is about Bruce Lee or Jackie Chan jump kicks and yells.
You need a black belt to be able to defend yourself.
You have to be fit to defend yourself.
You have to be violent to defend yourself.
Carrying a weapon is the best protection.
If you are old there is nothing you can do to stop an attacker.
Don't hurt your attacker when defending yourself in case they sue you.
HISTORY :
About fourteen hundred years ago Daruma (Bodhidharma), the founder of Zen
Buddhism, left western India, penetrating mountain ranges including the Himalayas,
and crossing unabridged rivers through complete wilderness, to travel to China to
present lectures on Buddhism. Since even present roads between India and China
would not be described as good, one can imagine the greatness of Daruma's spirit and
physical strength so great that he should have been able to conquer with such courage
this difficult, several thousand mile way alone. In later years, as he traveled to the
Shaolin Temple (Shorin-ji) in Hunan Province in China to lecture there on Buddhism,
a great multitude of followers fell one by one in exhaustion from the harshness of his
training. Daruma then set forth a method of developing the mind and body, telling
them, "Although the way of Buddha is preached for the soul, the body and soul are
inseparate. As I look at you now, I think it likely that you will not complete your
training because of your exhaustion. For this reason, I shall give you a method by
which you can develop your physical strength enough to enable yourselves to attain the
essence of the way of Buddha." The method he set forth is contained in the Ekkin Kyo
(Ekkin "sutra"). With it, the monks were able to recover their spiritual and physical
strength, and it is said that these monks of the Shaolin Temple came to be known
throughout China for their courage and fortitude.
The legend claims that in later times, after teaching of this method originally
proposed by Daruma spread to many other places, it came to bear the name of its
origin and was called Shorin-ji Kempo. It was this method that eventually reached
the Ryukyu Islands and developed into Okinawa-te, the forerunner of present-day
karate.
In the southern part of Japan are located the Ryu-kyu Islands of which Okinawa is the
largest. These group of islands is located 550 km. from mainland Japan-Kyushu and
700 km. from China.
Around the 12th century the famous hero King Shö Hashi united all the island under his
rule. In order to assure the position of the ruling class, the possession of arms by the
common people was forbidden.
Later on about the 16ht century all weapons in the islands were confiscated by the
ruling Satsuma clan of Japan. At the same time there were many practitioners of martial
arts that traveled to China to learn martial arts, that were brought back to Okinawa. It is
probably for these reasons that the development of martial arts took a tremendous
impulse forward and developed in the Okinawan martial art that we know today.
At the beginning of the 19th century, Karate was accepted by the Okinawan authorities
as an official physical education program and thus the future of karate was secured.
Karate spread rapidly in Japan and slowly but surely in continued its spreading around
the globe
In 1371, Okinawa started an intense trade with China, Korea, and the southeast Asia
countries, such as Thayland, Java, Philipinnes, Indonesia, Sumatra, Malasia, etc.. As a
consequence, there was also a cultural interchange which brought to Okinawa another
kind of fight originated in China similar to “TE”, the “Kempo” (Chinese Boxing). With
these chinese fighting techniques, a new kind of fight was improved, the “Karate-Do”.
On two ocasions there was a weaponry banning in Okinawa. At those times the
Okinawa island was divided in three states: Nazan, Chuzan and Hokuzan. In 1427, the
Chuzan king, Shohashi, conquered all the island after a long conflict and, in 1469, the
first prohibition occurred.
When the Satsuma governor atacked and conquered Okinawa in 1670, this japanese
lord ordered a new weaponry banning, as well as hands free fighting. So, Karate-Do
assumed more value. Those who could not use weapons, improved and used the Karate-
Do as a means of defense against their armed opponents, always trainned in secrecy, in
forests and caves.
Karate-Do developed in three different places in Okinawa: at the capital Shuri, being
kown as Shuri-Te; at the trading city of Naha, being known as Naha-Te; and at the
harbour city of Tomari, being known as Tomari-Te.
Shuri-Te and Tomari-Te originated the “Shorin-Ryu” style and Naha-Te gave birth to
the “Goju-Ryu” style.
Nowadays, there exist many styles derived from Shorin-Ryu and Goju-Ryu or as a
product of integration of these two roots.
It was Master Gichin Funakoshi who took Karate-Do from Okinawa to mainland Japan,
Tokyo, for the first time, in 1917, invited by the Education Ministry of that country.
After that, other masters followed: Kenwa Mabuni (Shito-Ryu), Kanken Toyama,
Chojun Miyagi (Goju-Ryu), Choki Motobu and others took Karate-Do to many other
cities of Japan. After World War II, Karate-Do became popular all over the world.
There are no ancient registers of Karate-Do practitioners because of the long banning
which turned this martial art a secret matter for selected students.
The more recent generations and renowned masters of Shorin-Ryu Karate-Do are as
follows:
MASTER ANKO ITOSU (1832~1916): was also teacher and secretary of the Okinawa
king Sho Tai. At the very beggining, he taught at his own house. In 1904, when Karate-
Do was introduced as a regular discipline in the island schools, Master Itosu started
teaching at the State School of Okinawa and at the Normal State School of Okinawa,
becoming the first teacher of this martial art in education institutions. Among his
students there were Choshin Chibana, Kentsu Yabu, Hanashiro, Anbun Tokuda, Kenwa
Mabuni and Shinpan Shiroma (both founders of the Shito-Ryu style), Gichin Funakoshi
(founder of the Shotokan style), Gusukuma, Yamakawa and others.
Sakugawa Kanga
"Tode"
(1733-1815)
"Father of Okinawan Karate"
Matsumura Sokon
"Bushi"
(1796-1893)
Itosu Yasutsune
"Anko"
(1830-1915)
Chibana Chosin
"Hanshi no Sogo"
(1886-1969)
Nakazato Shugoro
"Hanshi JuDan"
(1921-????)
Shorin-Ryu Karate was established originally in Japan and then founded in the Ryu-Kyu
Islands, better know as Okinawa.
THE ART OF KARATE was developed from a combination of southern Chinese martial arts and
the native Okinawan art of Te. The word karate is derived from two characters which mean empty
and hand; therefore, karate can be translated as the art of the empty hand. The style of karate
taught at the Authentic Ancient Arts dojo is Okinawan Shorin-ryu.
SHORIN-RYU is one of the two original karate styles formally systematized in Okinawa and
considered by some to have had the most influential impact on the development of all modern
karate systems.
Sensei Gichin Funakoshi is the father of modern karate and founder of the Japan Karate
Association. He was born in Shuri-Okinawa in 1868 and died in Tokyo-Japan in the 26 of April
1957. In the year 1922 Sensei Funakoshi was requested to give a karate demonstration in Japan.
Until the this fighting art was known as "Chinese hand", but Sensei Funakoshi renamed karate and
change the characters to read "empty hand". With this change he indicated that with the practice of
karate would be possible to develop the character of the practitioner. At this time he coined the
famous sentence "karate ni sente nashi....there is no first to attack in karate".
TODE Recognized as one of the most important figures in the history of Karate,
SAKUGAWA Satunushi "Tode" Sakugawa was among the first to blend elements of the
(1762-1843) original Okinawan art of te with Chinese boxing (tode) to initiate the
development of what we know as Karate today.
Born in Shuri, Sakugawa began his martial arts training as a youth under
Peichin Takahara, a local astronomer and monk. A short time later, he met a
Chinese military diplomat stationed on Okinawa named Kusanku and
began training under him in Chinese Kempo. During subsequent trips to
China, Sakugawa continued his Kempo training and studied bojutsu and
other fighting arts as well.
From Sakugawa comes the kata Kusanku, the bo kata Sakugawa No Kun,
and the concept of the dojo kun (dojo etiquette).
Many historians believe that one of Sakugawa's students was the famous
Sokon "Bushi" Matsumura.
MACHU HIGA (1790-1870)
Like many of the leading martial artists of' his time, Machu Higa served as a bodyguard for the
Ryukyuan royal family for which he was awarded the title Peichin, signifying membership in the
Okinawan Shizoku (equivalent to the Japanese Samurai class).
Higa was an expert in bojutsu, saijutsu, tonfajutsu, and a pioneer in the early development of
Karate. According to some historians, among his students was Ufuchiku Kanakushiku (Sanda
Kinjo).
SOKON "BUSHI" The father of Okinawan Karate, Sokon "Bushi" (Warrior) Matsumura was
MATSUMURA the first to systemize Shuri-te from which the various Shorin-ryu styles
(1798-1890) have come down to us today. Born into a prominent family in Shuri,
Matsumura was a good scholar and athlete. He learned the fundamentals of
te as a young boy (customary for upper class youths of the time) and later,
according to many historians, began his formal martial arts training under
Tode Sakugawa. From Sakugawa he is said to have learned use of the bo
and the kata Kusanku. While serving as a bodyguard and martial arts
instructor to the last three Ryukyuan kings, Matsumura made a number of
official visits to China and Japan where he studied Chinese boxing and
Japanese swordsmanship. Following retirement from service to the royal
family, Matsumura taught Karate in Shuri. Among his many noteworthy
students were Itosu Yatsutsune, Kentsu Yabu, Chomo Hanashiro, Gichin
Funakoshi, Chotoku Kyan, and Nabe Matsumura.
Sokon Matsumura is credited with having originated or having developed
important variations of many of the Shorin-ryu katas practiced today:
Chinto, Wansu, Passai, Seisan, and others.
KOSAKU MATSUMORA (1828-1898)
Like Sokon Matsumura of Shuri-te, the Karate that developed in the vicinity of Shuri, Kosaku
Matsumora was a leading practitioner, developer, and teacher of Tomari-te, the Karate that
developed around Tomari village. Although Tomari-te has not survived as a distinct system, many
of its katas and techniques are incorporated within the Shorin-ryu styles of today. It is believed
that Matsumora learned the principles of Chinese boxing from a Chinese hermit who'd been
shipwrecked on Okinawa and lived in a cave near Tomari. Some historians believe he may also
have learned techniques from a student of Tode Sakugawa. Among Matsumora's students, who
went on to influence new generations through students of their own, were Choki Motobu and
Chotoku Kyan.
ITOSU Perhaps the greatest teacher in the history of Karate, Yasutsune "Anko"
YASUTSUNE Itosu simplified many of the ancient katas, created several new ones of his
(1830-1914) own, and pioneered teaching methods that would revolutionize the art by
making its study easier and less dangerous for future generations. For this,
he is recognized as the father of modern Karate.
Born in Shuri, Itosu began his Karate training at an early age under Sokon
Matsumura and subsequently trained under several other teachers, possibly
including Kosaku Matsumora of Tomari. Well-educated in Chinese and
Japanese literature, Itosu served as a translator to Sho Tai, the last of the
Ryukyuan kings, until Sho Tai's fall from power in 1879.
In 1901, Itosu first introduced Karate into the physical education
curriculum of the Okinawan public school system. This was a crucial step
in transforming the public --Perception of Karate as a feudalistic killing art
to one in which the emphasis was -in health and spiritual well-being.
Itosu created the original Pinan (peaceful mind) katas, shodan through
godan, practiced today in various forms by virtually all Shorin-ryu styles.
A list of Itosu's students reads like a who's who of famous Karate masters
and includes: Gichin Funakoshi, Chomo Hanashiro, Chotoku Kyan, Chosin
Chibana, Kentsu Yabu, Choki Motobu, Kenwa Mabuni, and Shigeru
Nakamura
SANDA KINJO - UFUCHIKU (1841-1926):
Born in Shuri, Sanda Kinjo was a pioneering Karate and Kobudo expert who served as personal
bodyguard to the last of Okinawa's reigning king's, Sho Tai, until the king's fall from power in
1879. Following his service with the royal family, Kinjo was appointed Ufuchiku (police
commissioner) of Shuri and taught his techniques to the police force while slowly developing and
perfecting his own system known as Ufuchiku Kobujutsu. Upon his death, Ufuchiku passed
stewardship of his system to his senior student, Shosei Kina.
KANRYO HIGASHIONNA (1851-1915)
Like Yasutsune Itosu with whom he was good friends, Kanryo Higashionna is regarded as one of
the most influential Karate instructors in Okinawan history. As a leading developer and master of
Naha-te, Higashionna laid the foundation for Goju-ryu which was subsequently formalized by his
senior student, Chojun Miyagi. Kanryo Higashionna (also spelled Higaonna) was born in Naha to
a very poor family. He learned the basics of te as a youth and began studying tode at the age of 16
under a local teacher named Arakaki. At the age of 22, he went to Fuchou, China where he
remained for somewhere between 10-16 years mastering Chinese boxing. Upon his return to
Okinawa, he began teaching his art while continuing to develop it into what became known as
Naha-te. Higashionna is credited with introducing and popularizing the kata Sanchin on Okinawa,
as well as the Sanchin method of breathing. Among Higashionna's most important students were
Chojun Miyagi, founder of Goju-ryu, and Kenwa Mabuni, founder of Shito-ryu.
NABE MATSUMURA (1850?-1943?)
Little is known of Nabe Matsumura except that he was a prominent Karate master of his time and
that, as the grandson of the great Sokon Matsumura, he became successor to the family system
when Sokon died thereby serving as a link between the old masters and those of the present day.
Though born of an upper class shizoku family, Nabe Matsumura was reduced by poverty as an
adult to pulling a rickshaw for a living. He was also employed to guard the city of Gaja and its
neighboring farmlands against thieves and poachers. Nabe Matsumura taught very few students
the most important of whom was his nephew, Hohan Soken, who began training under him at the
age of 13. Matsumura drilled Soken in the basics of Karate and Kobudo for ten years before
finally revealing to the young man, at the age of 23, the secrets of the Hakutsuru (White Crane)
kata-a soft form that incorporates deceptive body-shifting and fosters inner Dower not related to
muscular strength.
YABU KENTSU (1865-1945)
A prominent Shorin-ryu master, Kentsu Yabu was known for his fighting ability. It is said that he
never lost a fight, beating even the great Choki Motobu in a famous challenge match. Yabu began
his Karate training under Sokon "Bushi" Matsumura and later continued under Matsumura's top
student, Yasutsune Itosu. His classmates under these two teachers included such future masters as
Chomo Hanashiro, Gichin Funakoshi, and Chotoku Kyan. Yabu was one of the first ever to teach
Karate in the Okinawa school system (under Itosu's supervision) and, in 1927, traveled to Hawaii
where he taught Karate for almost a year before returning to Okinawa. During the Sino-Japanese
war (1894-95), Yabu fought on the Chinese mainland as a sergeant in the Japanese army. From
this experience came his ferocious fighting style as well as the nickname "The Sergeant" which
remained with him for the rest of his life. Though Yabu was never defeated, he never hurt an
opponent except in war. Among his students was Shigeru Nakamura,
founder of Okinawa Kempo.
CHOYU MOTOBU (1867-1930)
Choyu Motobu, the first-born son of a ranking lord and a descendent of the Ryukyuan King Sho
Shitsu (reigned 1648-1669), was trained in go-ten-te (palace hand), the secret martial art of the
royal family which had been handed down within the Motobu family from father to first-born son
for eleven generations. it was a soft art incorporating many throws and grappling techniques and
lacking formal stances, blocks, and katas. Born in Shuri, Choyu Motobu served as a martial arts
instructor to the last of the Okinawan kings, Sho Tai, who reigned from 1848 until 1879 when the
Japanese deposed the Ryukyuan imperial family. Choyu's own first-born son had died early, his
second-born had no interest in preserving the art, so, with the end of the Okinawan royal lineage,
Choyu broke with tradition and taught his system to a family outsider, Seikichi Uehara, who
named it Motobu-ryu.
CHOMO HANASHIRO (1867-1944)
Another Shorin-ryu master, Chomo Hanashiro was a classmate of Kentsu Yabu, Gichin
Funakoshi, and Chotoku Kyan under Bushi Matsumura and Yasutsune Itosu. Like Yabu,
Hanashiro was one of first to teach Karate in the Okinawa public school system under Itosu's
supervision. It was during this time that he taught Shigeru Nakamura at the Prefectural Number
One School. As a Karate practitioner, Hanashiro was known for his strength and flawless
technique. As a teacher, he was known for his emphasis on fundamentals. His favorite kata was
Jion.
GICHIN Called the father of Japanese Karate, Gichin Funakoshi founded Shotokan,
FUNAKOSHT one of the most popular styles of Karate in the world today. Born in Shuri,
(1868-1957) Funakoshi began his Karate training under Yasutsune Asato and later
Yasutsune Itosu, both students of the great Sokon "Bushi" Matsumura.
Funakoshi himself also occasionally trained with Matsumura. Unlike most
Karate masters of the time, Funakoshi was well-educated and brought a
refined, philosophic approach to Karate that attracted the attention of
intellectuals and educators on the Japanese mainland. In 1922, he gave a
demonstration at the Butokuden (Martial Virtues Hall) in Kyoto after which
he remained in Japan to spread his art. At the age of 53 he embarked upon
what he came to consider his destiny. In his teaching, Funakoshi
emphasized basic technique, kata training, and perfection of the individual
through "do" or "the way". He is credited with the famous saying: "Karate
ni sente - There is no first attack in Karate."
Karate wa gi no tasuke
'Karate is of great importance for (maintaining) justice.'
CHOTOKU A legendary master even during his own lifetime, Chotoku Kyan
KYAN (1869- was an important teacher who fathered a long line of Shorin-ryu
1945) styles. Kyan was born in Shuri and learned the basics of Karate
from his father. Around the age of twenty, he sought additional
kyanup.jpg instruction from a number of prominent masters including Sokon
(6816 bytes) "Bushi" Matsumura and Yara Chatan of Shuri- and Kokan
Oyadomari and Kosaku Matsumora of Tomari-te. Nicknamed
"Chan Mi-gwa" (small-eyed one) because of his permanent
squint, Kyan was small and thin but became an expert in
techniques such as side-stepping and bodychanging that would be
most advantageous for a small man. Kyan taught Karate at his
home, at the Okinawa Prefectural Agricultural School, and at the
Kadena Police station. Among his students were Shoshin
Nagamine, founder of Matsubayashi Shorin-ryu; Zenryo
Shimabukuro, who carried on Kyan's art; and Tatsuo Shimabuku,
founder of Isshin-ryu. Kyan's favorite katas were Passai,
Chinto, and Kusanku. He was known for his evasive
tactics and, though often challenged, was never defeated in a
fight.
CHOU MOTOBU (1870-1944)
Choki Motobu is perhaps the most controversial of all the great Karate masters. He
first gained notoriety as a bully and a braggart, and, though in later life he adopted a
more humble attitude, he was never able to outlive his earlier reputation. Like his
brother Choyu, Choki Motobu was born in Shuri, but, being his father's third son, was
never taught the family's martial arts system. Instead, he picked up the basics of te by
peeking through dojo fences and trained himself on the makiwara. He lifted rocks to
develop strength and earned the nickname "Saru" (monkey) for his exceptional
leaping ability. He also practiced fighting by brawling in the streets every night with
anyone who'd accommodate him. Though he briefly trained with Itosu and Kosaku
Matsumora, his over-aggressiveness caused both associations to be short-lived. Late
in life, Choki underwent a profound change in attitude. Seeking the true meaning of
Karate-do, he dedicated himself to a serious study of kata under Yabu Kentsu, one of
the few
men who'd ever beaten him in fighting. Choki's favorite kata was Naihanchi which he
claimed was the only kata required for a mastery of Karate. He remains best known
for his kumite however, and, up until his death, other masters sent their students to
him specifically to learn his free-fighting techniques. Choki Motobu's famous
students include Shoshin Nagamine, founder of Matsu bayashi-r y u; Shigeru
Nakamura, founder of Okinawan Kempo; and Tatsuo Shimabuku, founder of Isshin-
ryu.
CHOSIN Choshin Chibana was born on June 5, 1885, at Tottori-cho in
CHIBANA 1885 - Shuri City, Okinawa. He began his karate training with Yasutsune
1969 "Ankoh" Itosu in 1900 with whom he studied until Itosu's death
on January 26, 1915.
In 1920 Chibana opened his first dojo in Tottori-bori and later a
second in Kumo-cho Naha where he instructed until he suspended
his teaching during WWII.
After the war Chibana resumed formal teaching in Giho-cho
which is a section of Shuri City. During the 1950's he maintained
his dojo as well as a position as the Chief Karate Instructor for the
Shuri City Police Dept. and in May 1956 his accomplishments
were recognized by his appointment as the first president of the
Okinawa Karate-Do Association.
Chibana's reputation as a karate master continued to spread, not
only in Okinawa but also in mainland Japan. By and in Prior to
his death in Ohama Hospital on 26 February 1969 from cancer
Sensei Chibana was recognized with honors such as:
1957- Title of Hanshi (High Master) from the Dai Nippon
Butokukai (The Greater Japan Martial Virtue Association)
1960- received the First Sports Award from the Okinawa Times
Newspaper for his accomplishments in the study and practice of
traditional Okinawan Karate-do
1968- awarded the 4th Order of the Sacred Treasure
(KUNYONTO) by the Emperor of Japan in recognition of his
devotion to the study and practice of Okinawan karate-do.
CHOJUN A Karate pioneer and innovator, Chojun Miyagi built upon the
MIYAGI (1888- Naha-te of his teacher, Kanryo Higashionna, to develop his own
1952) style: Goju-ryu. Born the son of a wealthy shop owner in Naha,
Miyagi began his training at age It under Ryuko Aragaki through
whom he later met Higashionna. He began training with
Higashionna, at age 14 and stayed with him for 15 years until the
master's death in 1916. Shortly before Higashionna, died, Miyagi
followed in his footsteps by going to China to study Kempo for a
year. After Higashionna's death, Miyagi began to take on
students and develop Higashionna's karate into his own style
blending in new elements he'd learned in China. He taught at the
Prefectural Police School dojo, at the Naha Courthouse, the
Prefectural Physical Culture Association, the Prefectural Teachers'
Training College, and at numerous colleges and universities on
the Japanese mainland. In addition, he taught in Hawaii and in
Shanghai. During a demonstration at the Butokuden on the
Japanese
mainland in 1937, Miyagi named his style Go-ju, meaning hard-
soft. Miyagi created the katas Gekisai ichi and ni and the kata
Tensho. Among his top students were Jinan Shinzato, Meitoku
Yagi, Eilchi Miyazato, Seikichi Toguchi, and Seiko Higa. Though
he lost everything, including three children, in an air raid on Naha
in WWII, he continued teaching Karate until his death.
KENWA MABUNI (1890-1952)
Among the first Okinawan masters to teach on mainland Japan, Kenwa Mabuni
founded Shito-ryu, one of the four main styles of Karate studied in Japan today.
Born into the shizoku (samurai) class, Mabuni began training at the age of 13 under
Shuri-te master Yasutsune Itosu Naha-te master Kanryo Higashionna. Mabuni
combined elements of the two styles to form Hanko-ryu (half-hard style) which he
later renamed in tribute to his teachers, using the Chinese character shi ("ito" in Itosu)
and to ("higa" in Higashionna), to form Shito-ryu. Mabuni taught throughout
Okinawan and, in 1929, moved permanently to Japan where he taught regularly at
Japanese universities and police departments.
kyanup.jpg
(6816 bytes)
Your Left to Right Chotoku Kyan, Miyagi Chojun, Choki Motobu, & Taira Shinken
kyanup.jpg
(6816 bytes)
Was born in 1870, to a very wealthy family in Shuri, Okinawa, the cradle of Karate. At
the tender age of five he was taught the empty hand art of self-defense from his father
Chofu Kyan and his grandfather. Every morning Kyan was required to perform specific
exercises by his grandfather, who had a very discerning eye and required nothing less
than perfection. Being born into a rich family he was able to devote all of his time
studying the martial arts and was sent to the best Okinawan Karate teachers available.
In those days, a Karate Sensei had only three or four Kata, therefore Master Kyan went
to many teachers in hope of gaining a well rounded view of the art. Kyan's father was an
official of the King, and because of this Kyan was able to gain instruction from many of
the great Teachers in Okinawa. Sokon Matsumura of Shuri was at that time the Karate
Teacher of the King. Matsumura taught Master Kyan the Kata, "Seisan" and "Gojushiho".
Kyan learned the most from Matsumora (Shorin-Ryu teacher of Tomari) including the
kata "Chinto". Another great teacher of Tomari was Pechin Maeda. Kyan studied quite a
while under Maeda Sensei and learned the Kata "Wansu". He learned the Kata,
"Passai", under Pechin Oyadomari Kokan of Tomari. Pechin was a title, given to
someone in employment of the King. The next teacher Kyan studied with was the small
4ft, 10 inches tall, Yara of Chatan, a power packed dynamite of a man. Chatan Yara
Sensei taught Kyan the longest and most beautiful Kata "Kusanku". Some times known
as "Yara no
Kusanku". His last teacher was Tokumine, who was reputed to be the best Bo, (Staff)
man on Okinawa. Sensei Kyan traveled to the island of Yaeyama and studied the Bo
and the Bo-Kata "Tokumine no Kon".
After completing his apprenticeship under the six famous Okinawan Shorin-Ryu masters,
Kyan started to teach the art at his home. In the 1920's Kyan traveled to mainland Japan
to promote the art. On his return he visited Taiwan on a martial arts exchange tour of
Okinawan and Chinese Martial Arts. Being proficient in both arts, Kyan invented his own
Kata "Ananku". In the late 1920's Kyan moved to the village of Kadena due to personal
and financial problems. There he taught a small number of devoted students who were
introduced by friends and city officials. One student, Zenryo Shimabukuro of Chatan was
introduced by a school headmaster and accepted as a student. Zenryo Shimabukuro
studied 10 years under the tutelage of Master Kyan until Kyan's death. Food was scarce
during WWII and whatever food master Kyan obtained, he gave to the children. He felt it
was his duty to take care of those who could not take care of themselves. In 1945 at the
age of 75 grandmaster Kyan passed away from hunger.
Master Zenryo Shimabukuro:
1Oth Dan Red Belt, the foremost disciple of Sensei Chotoku Kyan. Master Zenryo Shimabukuro,
a baker by trade, was only 5 feet, 2 inches tall, but he was a very strong man. After completing 10
years of Karate as a private student under the great Master Chotoku Kyan, he began teaching.
During World War II all karate instruction had ceased. With the end of the war he resumed active
teaching. Early in his career as a karate teacher Shimabukuro Sensei had no Dojo (training hall).
All his instruction was conducted outside of his home, with a small group of students, one being
his son Zenpo (presently Supreme Sensei of this style) and his nephew Zenji Shimabukuro.
In 1962 he built his own Dojo and named it Seibukan (Holy Art School). Seibukan radiates
Sensei Shimabukuro’s philosophy of Karate. He was a highly respected member of his
community and received many certificates of appreciation from city officials for his work for the
betterment of the Okinawan people.
In 1964 he was awarded the highest rank in Karate by the All Okinawan Karate-do Federation,
the 10th Dan Red Belt. Master Zenryo Shimabukuro developed Karate to a very high level in
Okinawa. He was also one of the founding members of the Chubu Shorin Ryu, which was a very
strong association. During the American occupation of Okinawa, he was persuaded to teach
American service men stationed in Okinawa karate and thus spreading the art to the United States
and other countries. A small man, but a giant in the world of Karate, Master Zenyro Shimabukuro
died in 1969 at the age of 61 of appendicitis. Today his son Sensei Zenpo Shimabukuro continues
where his father left off.
Hanshi, 9th Degree Black Belt and Supreme Instructor of the International Seibukan Shorin Ryu
Karate Association was born in Chatan Cho, Okinawa, on October 11, 1943. He was the fourth of
five children of Master Zenryo Shimabukuro. His father was the student of Master Chotoku
Kyan, and founded the Seibukan Shorin Ryu (Sukunaihayashi) School in July of 1962 in Jagaru,
Okinawa. Hanshi Zenpo Shimabukuro was born during a period in history when the island of
Okinawa was preparing for W.W.II. One of his sisters died as the war was beginning and a
younger brother died shortly after the war ended. During the course of the war, the Shimabukuro
family lost everything they owned.
As the attack on Okinawa began, the family moved to the northern area of the island and did not
return to the central part until after the war. Before W.W.II, Master Zenryo Shimabukuro was a
baker and tatami maker by trade. For a short time after the war he worked for the United States
military, then resumed his profession as a baker, and also as a city government official. Hanshi
Zenpo Shimabukuro assisted his father with the teaching of Seibukan karate on US military bases
and helped construct the Seibukan Dojo in Jagaru.
Hanshi Shimabukuro graduated from Futema High School in March of 1962, and in September
1963, upon request of his father, left to go to the United States to teach Sukunaihayashi karate-do
to Seibukan students. He lived and taught karate in Philadelphia, Pa. and is noted in Okinawan
karate history as one of the very first Okinawan Sensei to teach karate-do in America.
During his three and one-half year stay in the Pennsylvania area, Hanshi Zenpo
Shimabukuro entered and won first place in kata competition at the Jhoon Rhee
International Tournament, and finished second in kumite. He also won the Canadian
National Championships Kumite competition in 1964, along with the Pennsylvania State
Championships kumite division. Hanshi Shimabukuro not only was one of the first
Okinawan/Japanese to teach in America but was the first to compete in the tournaments
and win convincingly.
In 1966, Hanshi Shimabukuro returned to Okinawa to help his father with the Seibukan
honbu dojo, and became Supreme Instructor over the Seibukan Karate-do System upon his
father's death in October of 1969.
In 1975, the International Seibukan Karate-do Association was formed. Sensei Shimabukuro
returned to America that year for a three month stay in the Mississippi area to meet with
prominent United States Seibukan Sensei and begin the formalities of organizing International
Seibukan. During this time Seibukan students in America, Japan, Malaysia, Germany, Poland,
South America, the Middle East, and India realized the need for his regular visits to update and
standardize their karate techniques and katas. Because of his ability to speak and write English,
he used his skills to share with English speaking karate-ka around the world, his great knowledge
of karate-do.
Since Hanshi Shimabukuro's initial visit to the United States, he has returned nine times, with the
most recent being his demonstration at the 1996 Olympics in Atlanta. The demonstration was
followed by a historic seminar conducted by Hanshi Shimabukuro and four other Hanshi from
Okinawa, representing different Okinawan disciplines, to over 260 black belts. This trip and
seminar laid the foundation for Okinawan karate-ka to work together for a common goal, to
spread Okinawan Karate throughout the world.
Hanshi Shimabukuro is married, and now has a family of five children, three girls and two boys.
He is very successful real estate developer, and along with his wife own a restaurant and have
various other business interests. He continues to teach karate and holds offices in three different
Okinawan karate associations, and serves on the board of directors of the Nago Crippled
Children's Home. Hanshi Shimabukuro gives freely of his time and resources to help his
community. He also encourgaes those who lack strong bodies to practice the art of Karate-do.
Hanshi Shimabukuro has branch schools in sixteen foreign countries dedicated to the preservation
of Seibukan Karate-do, and his goal is the continuation of the Association's international growth,
and the expansion of his father's teachings.
Holding a 6th Dan in Okinawan Karate, 5th Dan in Okinawan Kobudo and 6th Dan in
Aikido, is one of the most highly respected Karatekas in many parts of the world today. His
strenuous schedule of seminars has made him an ambassador in the world of Martial Arts,
taking to Europe and Russia, Asia, the Middle East and Australia.
Born on July, 29. 1949 in Malaysia, Jamal Measara first studied Selembam (Indian Martial Arts)
at the tender age of 10, unfortunately his master passed away in a car accident before he could
complete his training. With no other choice left, Jamal Measara took up boxing at the British
Military Camp where his father was employed. Young Measara achieved the title "State Junior
Champion" but his boxing career came to an end when the British had to return to England.
For a short time Measara had no choice but to take up weighttraining until a Shito-ryu Karate
Dojo was opened in his city. The young karateka was the first among 300 students to enroll. Due
to various circumstances he had to switch to many different styles of Karate: Shotokan, Goju-
Ryu, Keishinkan, Budokan and at last Shorin-ryu, to which he is still practicing and teaching
today. During this period he was also involved in Kobudo and Aikijitsu (later Aikido). In Karate
he was consequently National Champion for couple of years and represented his country for
the 2nd World Championship in Paris; he was also very successful in Allstyle Full Contact
Tournaments.
Retiring from a successful tournament career he took up Todo (Shindo Muso- Ryu) under the
tutelage of the well known Professor Don. F. Draeger Sensei, who later also became a close
friend. He helped Sensei Draeger as a translater in Malay, Chinese and Indian languages for the
magazine M.A.I., and at the same time he learned about the History of Martial Arts from this
living encyclopedia.
He is not only an accomplished Martial Artist, but also a great organizer and teacher; Jamal
Measara was one of the founding members of the Malaysian Karate Body. Before leaving
for Germany he coached the National team for two years.
From 1980 onwards he has built up Shorin-ryu Karate- and Kobudo-Dojos in many parts
of Europe. He also teaches Aikido and Selembam in his dojo. Other then Karate and Kobudo, he
still continues to practice Selembam under his 2nd teacher Mahaguru Arumugam and practice
Aikido under Sensei Tambi. Measara teaching-experience has extended for 30 years and he plans
to continue for many years to come .
GREEN-BELT BROWN-BELT
1. SEISAN 8. PINAN NIDAN
2. NAIHANCHIN SHODAN 9. PINAN SANDAN
3. NAIHANCHIN NIDAN 10. PINAN YONDAN
4. NAIHANCHIN SANDAN 11. PINAN GODAN
5. ANANKU 12. GOJOSHIHO
6. WANSHU 13. CHINTO
7. PINAN SHODAN
KOBUJITSU
BLACK-BELT 20. TOYEI NO SAI*
14. PASAI SHO 21. TOWATA NO SAI
15. PASAI DAI 22. TOKUMINI NO KUN
16. KUSANKU SHO 23. SAKAGAWA NO KUN
17. KUSANKU DAI 24. PINAN NO NUNCHAKU
18. SEIYUCHIN 25. TOYEI NO KAMA
19. SANCHIN
This kata used to be called Chatan-Yara No Sai. The Toeyea kata were created by Grand Master
Eizo Shimabukoro.
Note: The Naihanchin, Seisan, Gojushiho, Chinto, Kusanku-Sho, Kusanku-Dai, Pasai-Sho, and
Pasai-Dai kata were passed down by Soken Matsumura (1796-1882). Some people believe that
all of the Pinan kata were created by Yasutune ("Ankoh") Itosu (1830-1915). Itosu was a highly
educated professor and was responsible for the introduction of karate into the Okinawan public
school system. Some people believe Itosu created the Pinan kata from the Kusanku kata, while
others believe Itosu created the Pinan kata from a Chinese form called Chiang Nan.
While other people say that Itosu made the last 3 Pinan katas, but Matsumura made the first
two. Matsumura is said to have created the first two Naihanchi kata. Some people believe
Choki Motobu made Naihanchi Sandan. Most of these katas have links to the Fukien crane.
Wansu and Ananku are from Taiwan; they were passed down by Hanshi Kyan (1870-1945).
Seiyuchin and Sanchin were created by Kanryo Higashionna (1851-1915).
The Kata of Shorin-ryu Seibukan :
[ Kim Mitrunen & Tommi Prami
Email : Tommi Prami
Published here by permission of Finland Shorin-ryu Seubukan.]
kata has been defined as a person “fighting against imaginary opponents.” This claim, to
some extent is true, but at the same it is also misleading. It might be better to depict kata
as “a handbook of self-defense techniques.” By viewing it this way, a better picture of kata
will emerge. Kata is indeed an encyclopedia of techniques, helping to recall techniques
that an ancient master thought necessary to perfect. In ancient times, kata was a way to
preserve techniques that might have been used to protect one’s life. A master places in his
kata ideas on how one can fight effectively against a common street fighter or armed
assailant.
As time passed, karate was vastly becoming a tournament sport event. Techniques from the
master’s kata were being lost in favor of point kumite and tournament style kata. Traditional
self-defense kata and techniques were disappearing, and people that were in search of good
traditional karate arts were hard pressed to find it. Except on a small island south of mainland
Japan, Okinawa.
On this island, traditional karate was still being practiced and taught. Here ancient masters like
Chotoku Kyan, were practicing karate-do. They not only trained on the perfection and polishing
of kata forms, but also the practice of bunkai, or kata technique applications. Usually with was
done with a partner, which differs from the more modern day jiyu kumite. This form of training
was considered as important as the kata itself. Many Okinawan masters, like Choki Motobu,
proved that this kind of training had effective uses. This type of traditional training is
preserved, intact, in the Seibukan Shorin-ryu karate-do system of the Shimabukuro Zenryo
lineage.
Maeda Chiku taught this Tomari-te lineage kata to Chotoku Kyan. Wansu is rather short, but
technically difficult kata, much different than Seisan or Ananku. It contains many techniques
where block and counters are made simultaneously. Also Wansu contains it’s trademark “hard”
technique, the effective use of kataguruma (fireman’s carry) throw.
Wan-Su (Wang-ji or Wang ch'i) was the name of a Chinese Crane practitioner who came to
Okinawa in 1683, and taught his art. Apparently, he had some connections with Shaolin.
According to some sources, the kata Wan-Su and Wan-Su Dai were transmitted by him from
China anciently, or at least the techniques in them. They are from a Shaolin Crane derivative. It
is generally accepted that the kata were passed down Tomari-te lines. However, according to
some sources, they were not exclusive to Tomari, because a Shuri-te practitioner by the name of
Matsu Higa studied under Wan-Su. They are not Matsumura Kata.
Wanshu kata was introduced into the Tomari district of Okinawa in 1683 by a Chinese envoy
or Sappushi of that name. Sappushi were the official governmental contact between China and
Okinawa. Following Wanshu, there is nearly a century gap until our knowledge of the
development of Karate re-surfaces with Kung Shang K'ung or Kusanku. The ready positions in
all other Shorin-ryu kata are quite different than the ready position in Wanshu. However, this
position is consistent with many opening salutations in Chinese style forms. Historically, these
postures were ways of identifying and differentiating between specific organizations. According
to Grandmaster Nagamine, the hidden fist strike is the signature technique of this kata. Wanshu
lived and worked in Tomari, and aside from his diplomatic responsibilities. He also instructed a
small following of disciples in a style called Shaolin White Crane Fist Boxing. Wanshu taught
the practitioner also develops the secrets of taking the opponent up and off his feet and
throwing him to the ground. Many believe the original version of Wanshu was much longer
than the modern kata, which derives from either Kyan or Itosu.
Bunkai is term used for "secret meanings" of kata movements. During the last 100 years
Okinawa karate endured tremendous change. One of the results is almost complete lost of
advanced karate techniques. Literally, all kata movements are explained as strikes or blocks.
Some of them are useful, but some are "meaningless". Well, these "meaningless" movements
are in fact advanced technique (joint locks, grappling, seizing, throwing, strangulations, weapon
use...). Very few people from the West ever had a chance to learn old Okinawa art (Tode jutsu),
so if you are not one of these, its better for you to start learning basics of jujutsu or aikido.
Extensive practice of Bunkai techniques is reserved for higher belts. However, here are
presented advanced techniques that we teach.
Master Nagamine Shoshin originally created Fukyugata Ichi. This kata is meant to be the first
basic kata practiced, and contains basic movements of karate-do. Body dynamics are in basic
sequence so that a beginner can easily understand them. Also basic punches and blocks are
contained in this kata. A major characteristic of this kata is the use of choku dachi (legs straight
stance). This version of the kata, along with the modified version of Fukyugata Ni, were
developed in joint cooperation with other Okinawan member systems (Rengokai and Okinawa
Prefecture), as a representation of traditional Okinawan styles, mainly for joint demonstrations
and exhibitions. Due to the large difference in Okinawan style kata, stances, and movements, it
was agreed upon to create the two kata solely for this purpose.
Fukyugata Ni
Miyagi Chojun (Modification of Gekisai Dai Ichi)
Master Miyagi Chojun originally created this kata. Fukyugata Ni is also known as Gekisai Dai
Ichi in Gojuryu. The Goju-ryu kata, Gekisai Dai Ichi and Ni, were created by Miyagi sensei in
1940. In their development, he had two ideas in mind: Spiritual and physical development of
the individual, and to increase the popularity of karate. It was also important to him that kata
was suitable for everyone despite of age and physical condition. The name of kata is quite harsh
because it means to “destroy.” Miyagi sensei chose the name to promote self-esteem of the
young people, their training spirit, especially because they were living in hard times due to the
war. Fukyugata Ni includes powerful and sharp techniques, and Miyagi himself emphasized
that they should perform them with full speed and power. The main stance in this kata is
sanchin dachi. This stance is made by slightly bending knees with toes pointed forward. Basic
form two (Fukyugata Ni), is one level harder than the first. The series of movements and bunkai
in this kata contain catching and throwing techniques.
Seisan (Shuri-te)
Sokon Matsumura
Kyan Chotoku learned Seisan kata from Sokon Matsumura, the master of the Shuri-te branch.
This kata contains long distance techniques like rensoku tsuki geri, which are representative of
the shuri-te style. It was assumed that Seisan was the first kata taught to him by the great master
Matsumura, and due to the age differences, was learned by Master Kyan at a tender age. This
kata still remains as the first major Sukunaihayashi lineage kata to be taught in Seibukan.
Seisan is a powerful kata, where quick changes from shiko dachi to zenkutsu dachi come into
its own as a source of power. This ancient form was a favorite of Master Zenryo Shimabukuro,
and was performed by him in many exhibitions. Even at an advanced age, Master Zenryo
Shimabukuro used this kata to demonstrate his excellent fitness.
Ananku
Kyan Chotoku
It is speculated that Kyan Chotoku developed the Ananku kata. From several sources it is
claimed that Ananku is Taiwanese in origin, and that Master Kyan brought it from Taiwan to
Okinawa. However, the appearance of this kata is very Okinawan in form, movement, and
technique. Many of the techniques, stances, and movements are representative of existing
Sukunaihayashi kata.
Here is a brief comparative breakdown between similar individual movements in the kata,
Ananku and other Sukunaihayashi kata:
In the Kyan lineage of kata, Seisan is taken from Shuri-te’s master, Sokon Matsumura.
Movements, which were taken from the kata Wansu and Passai represent tomari-te, but Ananku
seems to be more a mixture of Tomari-te and Shuri-te, rather than Taiwan/Chinese martial arts.
If this kata was created by Master Kyan, and designed to emphasize representative techniques
of various systems he learned from, then a comparison can be drawn from his own students
Zenryo Shimabukuro (Seibukan), in his Wanchin kata, and Tatsuo Shimabukuro (Isshinryu), in
his Sunsu kata.
Wansu (Tomari-te)
Maeda Pechin
Maeda Chiku taught this Tomari-te lineage kata to Chotoku Kyan. Wansu is rather short, but
technically difficult kata, much different than Seisan or Ananku. It contains many techniques
where block and counters are made simultaneously. Also Wansu contains it’s trademark “hard”
technique, the effective use of kataguruma (fireman's carry) throw.
Passai (Tomari-te)
Oyadomari Kokan
Passai is an age-old form, and one of the oldest versions of this kata is Seibukan’s Oyadomari
Passai. Passai is often explained as a low light or night fighting kata, because of it’s many
sagurite (searching hand) techniques. The name of the kata means to “break through the
fortress.” It might have received the name from the beginning movement where the defender
throws a strong forward movement combined with an augmented chudan-uke, meant to
unbalance of attacker. After this powerful start, the kata changes characteristics by making fast
blocks and strikes with open hands to vulnerable points of human body. There are many angular
movement changes, all quickly executed and in varying degrees. In the last part of the kata
there is combination technique where the attack is avoided by ducking the opponents attacking
arm, while simultaneously blocking the opponents other arm and striking a key point in the
stomach region. By bending the body one can add extra power to the strike. This technique has
disappeared in many of the modern karate style’s version of Passai.
Gojushiho (Shuri-te)
Matsumura Sokon
This kata is sometimes referred to as the drunkard form, because it contains movements where
the kata performer mocks a staggering move. As a result of this unorthodox and crafty
technique, Gojushiho is noted for techniques that throw the opponent off, by surprise. This
makes the Gojushiho kata different in appearance from the other kata represented within the
Sukunaihayashi system. Notable bunkai techniques include throwing, crane style strikes, and
attacks toward weak joint areas.
Wanchin
Zenryo Shimabukuro
Wanchin is the kata of Zenryo Shimabukuro. It is built from elements of other kata which
sensei learned from Kyan Sensei. The Wanchin kata name is a combination of the kanji from
Wansu and Chinto. Zenryo Sensei wanted the name to sound Chinese, thus Wanchin in the
kanji writing. Zenryo Sensei believed strongly that simultaneous block and counter techniques
were of primary importance. The movements of Wanchin kata demonstrate many of these types
of techniques, taken from Passai, Seisan, Gojushiho and Kusanku.
Chinto (Tomari-te)
Kosaku Matsumora
Chinto is one of the treasures of Seibukan. This version of the kata is taught only to Seibukan
family members. It was favorite kata of Kyan Sensei, and is undoubtedly a Sukunaihayshi kata.
It is taught at a higher level of student, usually in the Nidan class. This is partly due to the fact
that it is a very demanding kata to perform, and the bunkai is hard to master. Ancient masters of
Tomari were very fond of close combat techniques, and you can see these techniques in the
Chinto kata. Many of the bunkai involve locking maneuvers, throws, all characteristic of close
combat type of techniques.
Kusanku (Shuri-te)
Yara Pechin (Yomitan)
Kusanku is the longest and most difficult of Sukunaihayashi kata. It is also the most beautiful
kata of our style. This is a favorite of Hanshi Shimabukuro Zenpo, and he freely demonstrates it
at all exhibitions, seminars and demonstrations, always receiving admiration from the audience!
Tokumine No Kun
Tokumine Pechin
Tokumine No Kun was the only weapon kata passed on by Kyan sensei. It is assumed that it
was the only weapon kata that he had formally learned. The “colorful” master, Tokumine
Pechin, on the Yaeyama Islands taught this kata to him. This particular version of bo (staff) kata
is quite rare, even on Okinawa.
The following list of kata contain the forms that were learned by Hanshi Zenpo Shimabukuro,
and are now part of the kata syllabus in the Seibukan system. Movements and bunkai of this
kata have not been changed to fit the Seibukan form of techniques, and are preserved as Hanshi
Shimabukuro learned them from Master Nakama. This can be seen in the stances and delivery
of technique. When comparing these to other of Nakama and Motobu student’s version of the
kata, you will see they are very much alike.
The primary stance in this series of kata is kiba dachi, which emphasizes the strengthening of
the legs and hips. A distinct characteristic of the kata is the technique where the circular
movement of the arms protects the head in a block, while simultaneously setting up the opening
for the uraken. The appearance of kata can be seen as simple, but from careful study and
practice of the bunkai, it is very rich in techniques, and is seen as an effective fighting system.
Gichin Funakoshi
He changed the 'kara' symbol in Karate from the old symbol, meaning 'China', to the new
symbol, meaning 'empty'. In his book Karate-Do Nyumon, he writes: "Just as an empty
valley can carry a resounding voice, so must the person who follows the Way of Karate
make himself void or empty by ridding himself or all self-centeredness and greed. Make
yourself empty within, but upright without. This is the real meaning of the 'empty' in
Karate.
"...Once one has perceived the infinity of forms and elements in the universe, one returns
to emptiness, to the void. In other words, emptiness is none other than the true form of
the universe. There are various fighting techniques - yarijutsu ['spear techniques'] and
bojitsu ['stick techniques'], for example - and forms of martial arts, such as judo and
kendo. All share an essential principle with Karate, but Karate alone explicitly states the
basis of all martial arts. Form equals emptiness; emptiness equals form. The use of the
character [for 'empty'] in Karate is indeed based on this principle."
The result of this change is that Karate-do, which formerly translated loosely to 'Chinese
hand', now translates to '[the way of the] empty hand'.
Chojun Miagi
In 1915 he journeyed to Fuzhou, China, the city where his teacher had studied the martial
arts, to further his own research. This was one of three trips he made to China during his
lifetime. On his return to Okinawa, he began to teach the martial arts at his home in Naha.
Later, he also taught at the Okinawan Prefecture Police Training Center, at the Okinawan
Master’s Training College, and at the Naha Commercial High School.
In 1921, he was chosen to represent Naha-te in a presentation to the visiting crown prince
Hirohito, and gave an impressive performance. He repeated this in 1925 for prince
Chichibu. He began to visualize the future of the Okinawan fighting arts, and in 1926, at
the age of 38, set up the Karate Research Club, along with Chomo Hanashiro (Shuri-te),
Kenwa Mabuni (Shito Ryu) and Choki Motobu, spending the next 3 years training in
basics, kata, fitness and philosophy. Chojun Miyagi dedicated his whole life to karate.
Every waking moment was spent in pursuit of the art, always remaining vigilante to his
surroundings, always planning and ready for whatever might occur.
The teaching system, which he formulated, enabled karate to be taught in schools for the
benefit of the young people, and to reach vast numbers of people throughout the world.
However, his private teaching at his home remained strictly in adherence to the principles
and traditions of the teacher, Kanryo Higa'shi'onna, and his teacher before him Ryu Ryu
Ko.
In 1931, Goju-ryu Karate-Do was officially registered in the Butokukai, the center for all
martial arts of Japan. This was a milestone for karate as it meant that it was recognized on
a level with the highly respected martial arts of Japan. Chojun Miyagi died on October
8th, 1953, of either a heart attack or a cerebral haemorrhage at the age of 65.
Ryusho Sakagami
In Japan, Sakagami's son (Sadaaki) currently runs the Itosu-kai organization from
Yokohama, Japan.
In America, Shito-ryu Itosu-kai is run by Demura under the name JKF America.
In Canada, Shito-ryu Itosu-kai is run by Kei Tsumura.
In Ireland, Shito-ryu Itosu-kai is run by Leo Mulvany.
Fumio Demura
Hironori Ohtsuka
During his time training, Ohtsuka developed the concept of pre-arranged sparring in
which both participants know in advance what attacks and defences are to be carried out.
The exercise could be considered to be a small two person kata for developing skills and
learning certain concepts - it is half way between basics and applications.
Ohtsuka also continued his Jiu Jutsu studies, and became a Shihan (teacher grade). He
also began to train with other great Karate masters such as Kenwa Mabuni and Choki
Motobu.
At this time Ohtsuka experimented with incorporating all his martial art skills into a new
form of Karate. Part of this experimentation was the introduction of free-fighting practice.
This conflicted with Funakoshi's view of Karate and they parted company.
In 1938, Ohtsuka's new style was accepted by the Dai Nippon Butoku Kai under the name
of Wado Ryu. Ohtsuka was also awarded the title of Renshi.
Development of Wado Ryu continued after the Second World War, and in 1966 Ohtsuka
was awarded the Shiju Hoosho Medal from Emperor Hirohito.
Hironori Ohtsuka died in 1982, shortly before his 90th birthday. Today, Wado Ryu is
practiced all over the world.
Choki Motobu
Motobu’s aggressive behavior soon earned him a bad reputation and many sensei would
not teach him. Once man, however, liked the spirit he showed and accepeted him as a
student of karate. This man was Kosaku Matsumura of Tomari. It was from Matsumura
that Choki learned many Kata. Motobu still challenged others to fights often and was
eager to develop and improve his fighting skills. He eventually asked Matsumura to teach
him kumite, but Matsumura told him to continue to learn on his own. Motobu, however,
was persevering and is said to have watched the kumite training through holes in the fence
around Matsumura’s dojo.
Motobu’s street fighting served him well (to the detriment of many). He formulated his
own formidable style of kumite and began to get much attention in Okinawa and in Japan
on his trips to the islands. One day while in Kyoto he witnessed a contest where people
were asked to match skills with a foreign boxer. A friend coaxed Motobu to give it a try.
The boxer was arrogant and goaded Motobu constantly. For two rounds Motobu just
avoided the boxer’s attacks. In the third round he had enough. He used a practiced
technique and promptly knocked the boxer out. The crowd was quite taken aback. They
had never seen this kind of fighting. Motobu had simply struck his opponent with a fore
knuckle in the temple; a basic technique. Needless to say, Motobu quickly gained a
reputation as a master and many curious people came to learn this mysterious new art.
Soon, Motobu became a full time teacher.
During this time, Motobu gained great respect for his fighting ability. He was hailed as the
greatest fighter in Japan. Many sensei advised their students to go and train with Motobu
and learn his kumite techniques ( for obvious reasons). He was also asked to teach at
several universities. Because of this, many of today’s great instructors of various styles had
the benefit of his instruction, so it is clear that his was a large influence in karate.
Motobu usually only taught naihanchi kata to his students and it was his own version with
many Ti-like grappling and throwing techniques. However, it was his kumite that had the
greatest impact on karate. Oddly enough, there is a story of Choki, full of confidence,
challenging his brother Choyu to a fight. It is said that Choyu threw Choki around like a
rag doll. After the experience, Choki is said to have humbled himself and adopted more of
his family’s Ti forms. In 1922, Master Motobu helped Master Funakoshi start the
teaching of Karate to the Japanese. Filled with a new outlook on his life, Master Motobu
returned to Okinawa in 1936 and began training with Master Kentsu Yabu. Master Yabu
was only man to have ever defeated Master Motobu.
Later in life, Motobu seemed to stress the importance of tradition in training. He strongly
stressed the importance of makiwara training and became as enthusiastic about kata as he
had always been about kumite. In 1936, at the age of 65, Motobu left Tokyo and went back
to Okinawa to visit his instructors to talk about the state of karate in Japan and to make
sure that he was teaching the kata and techniques in their originally, unaltered form.
Subsequently, he returned and continued teaching in Tokyo. Shortly before World War II,
he returned to Okinawa and died in September of 1944 of a stomach disease at the age of
73.
It is obvious that Choki Motobu was very instrumental in the development of karate and
that he was the inspiration for many who trained in the art. It is good to see that, today,
millions of people still keep the art alive and strive to keep the fighting spirit of karate
which Sensei Motobu so dearly loved.
Kosei Kokuba
Kosei Kokuba, the father of Shogo Kuniba, was the founder of Motobu-ha Shito-ryu.
Motobu’s teaching had a great impact on karate and especially on Kosei Kokuba. Kokuba
combined his learning from Mabuni and Motobu and created Motobu-ha Shito-ryu
karate.
Kosei Kokuba was born in Naha City, Okinawa in 1901 the youngest son of a samurai
family descended from the Sho-Shi royal family of Okinawa. At the age of 14, he began
karate training in the dojo of Masto Choki Motobu. In 1924 he moved to Tokyo, Japan
and in 1940 he settled in Osaka where he began training students in the Okinawan style
which he had studied. On June 6, 1943 Kokuba founded Seishin Kan Dojo.
Later, when his friends from Okinawa, Motobu and Kenwa Mabuni came to Osaka, he
gave them room and board in exchange for their teaching at the Seishin Kan Dojo. He
received training in Shito-ryu karate from its founder Kenwa Mabuni. Kokuba’s other
instructor was Choki Motobu. Kokuba taught the Motobu style of Karate and upon
Motobu’s death in 1947, he became the Soke or family head of Motobu-Ha Karate-Do.
In Okinawa the Kanji characters for Kosei Kokuba are pronounced as Kosei Kokuba but
in Japan, the same characters are pronounced as Yukimori Kuniba. To avoid confusion he
changed the pronunciation of the family name to Kuniba.
As a high school student, Shogo was president of his karate club. At the age of seventeen,
he began teaching karate at Osaka Prefecture University and there is still a branch dojo of
Seishin Kai ther today. After high school, he trained in Karate at Keio University and later
trained at Doshisha University while he was a student there.
In 1955 Shogo was promoted to Yondan by Tomoyori Sensei. During that year he was also
promoted to Sandan in Iaiso and Yondan in Kobudo. In 1956 he traveled to his father’s
homeland of Okinawa where he trained with Master Nagamine Shojin in this style of
Shorin-Ryu. While in Okinawa, he studied Kobudo with Taira Shinken and Nakaima
Kenko of Ryuei Ryu. With Yamaguchi Junko, he studied the use of the tonfa.
In 1983 he opened a Hombu Dojo in the USA in Portsmouth, Va. He then concentrated his
efforts on teaching his style of karate-do to the world. The Seishin Kai is growing in the
USA and is now beginning to growing in the USA and is now beginning to grow in Europe,
Mexico, Israel, Sweden, South America and the West Indies.
Soke Kuniba adhered to the teaching and the philosophies of the Okinawan masters from
who he is descended. He believed and taught that the true goals of karate-do are the
development of patience, self-discipline, humility and inner strength (ki).
Note:
It may be noted that Yasutsune "Anko" Itosu and Kanryu Higa'shi'onna are the two most
important name in the history of modern Karate-do. The four major style of Modern
Japanese Karate:- Shito-ryu, Shotokan-ryu, Goju-ryu, and Wado-ryu, can be traced to
them .
Kenwa Mabuni (1887-1952), the Shito-ryu founder, was a student of both Yasutsune
"Anko" Itosu & Kanryu Higashionna.
Chojun Miagi (1888-1953), the Goju-ryu founder, was a student of Kanryu Higashionna.
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Ki Training Manual
This manual is for the benefit of every good and honorable martial artist in this world, so
we can work together and learn to master the true power within ourselves. For if we can
master ourselves, we can be at peace with each other. The art of war is also the art of
peace, for only those who experience war can truly understand it's evil. My work is done
in the hopes we will never have another war and that this knowledge does more good than
evil. Remember that everything that goes around comes back around again. Consider
yourself warned and never abuse this knowledge.
*Any technique I create here can be altered, for the only way to master ki is to become
independent of all other styles. You must create a way that feels right to you. These can be
a foundation for your own personal fighting style.*
Disclaimer-Not everyone is the same, so please keep this in mind and do not overexert
yourself. If you every feel sick in any way, discontinue these exercises until it passes. If you
constantly feel sick each time you do these exercises, re-look these over to see if you made a
mistake. If you did not, try to lower the intensity in some way by making a variation in an
exercise. If that still does not help, discontinue practice altogether and see a doctor, you
might be sick. Also, do not perform any intense exercises while sick or on mind-altering
drugs or medications, or if you are pregnant. Please use common sense.
Meditation to store ki
Sit on the floor with your legs crossed so that your ankles are touching. Then, cross your
wrists and grab the calf opposite of your arm. (I.e. right arm grabs left calf.) The purpose
of crossing your wrists and ankles is to hold or contain the ki energy you are going to
harness, so that it cannot escape through the two openings of your body (palm of hands
and soles of feet).
Close your eyes and breathe in through the nose and out the mouth. As you breath in,
visualize the earth's energy (in a green glow) coming into your body via a small "gateway"
in the base of your spine. Visualize the energy vacuuming up into the swirling gateway and
your abdominal area. Hold the energy in your abdominal area as you hold your breath
calmly. As you hold the energy there, visualize it moving rapidly up and through your
body. It should travel through your chest and up to your brain. Make sure it is traveling
SLOWLY, as you do not want to force the energy too much. You are simply directing it
through your body. The energy should also travel through your arms and legs. Basically,
you want it to fill your entire body.
When you can not hold your breath any longer, empty your lungs and as you do so,
visualize the waste air leaving your body to be re-charged by the Earth. Repeat this cycle,
going each time slower and deeper as you do it. The energy you develop here will be your
"fuel tank" or "reserve" energy that you will use when you practice a ki technique.
If your body starts to vibrate, do not be alarmed. It sometimes happens and sometimes
doesn't. It depends on how much energy you are taking in. If you start in any way to feel
sick or odd, STOP performing this meditation until the feeling goes away. Perform daily
for maximum benefit.
Chi is your life force energy. It is an extension of your body much like your arms and legs.
The only real difference between your arms and your ki is that your ki is not activated by
sub conscious thought.* You must visualize what you want the ki to do. This is why a
visualizing tech is needed.
Think of visualizing as your intention. You must be much like an artist- you will "draw" in
your mind what you desire the ki to do, using your imagination. Also, remember that your
very will IS the ki. But it should not be an order. Do not force your ki. "You can bring a
horse to the water but you can't make him drink." is an old saying can be likened to ki.
You can tell it what to do and make it a strong order, but if your ki is not able to do the
desired effect it will not. It may take quite a lot of practice to always gain the desired
effect, but it will eventually come.
For starters, you should use a stance familiar to you (the guarding or fighting stance in
your art is usually best), relax, and imaging there are powerful forces pulling and pressing
from all directions. The most important ones are the 2 imaginary opposite forces running
from your spine. One pushing up from your head to the heaven and the other down
stamping into the earth. Maintain in the posture fully relax for 5 minutes and work your
way up gradually Loosen-up when you feel tense.. Very soon you will find chi bursting-out
and your whole body inflated. This is `Wu Chi' (Ultimate emptiness manifesting
Yin/Yang). Try it, you will feel the difference and in just 1 week you will notice significant
increase in chi. After 3 months with 10 minute practice sessions daily, you will be amazed
how powerful you're ability to activate ki will have become.
*Ki will eventually be under your sub conscious control with practice, as any other martial
art tech does after repeative use.
Ki ball construction (this exercise was adapted from the Psion Guild's psi ball exercise)
Ever seen a japaneese anime cartoon where a character, such as Ryu on Street Fighter,
creates a ball of ki in their hands to perform a ki blast? Well, a ki ball can actually be
created. Practicers of a psychic art form, called Psionics, start their training by learning
an energy maniulation and transformation technique called the Psi Ball. Since psi and ki
energy* is technically the same thing, a ki ball can also be created.
A ki ball is used for two reasons other than for attack- energy manipulation and energy
transformation. The first reason, energy manipulation, is another way for your body to
become acustomed to using ki energy, much like the ki visualization tech does. The only
real difference is that you are going to have more options to use the ki for, and martial
purposes is one. The other difference is that a ki ball will teach you ki transformation
which can if nothing make your body use ki more effeciently. I will focus on ki
transformation in a little while, but first I want to tell you how to make a ki ball.
First, you should ground yourself. Then once grounded, pull energy up into you from the
Earth and channel it through your arms toward your hands. Couple your hands like you
are holding an invisible baseball or tennis ball. Imagine that the energy is going through
your hands and swelling into a ball in the middle of your hands. Let it swarm, constrain,
and become more powerful as you add more power to it. You should feel the power in your
hands as a "tingling" or as I like to say, a "vibrating" feeling. If you cannot feel the
energy, try adding more power to it. You will not be able to see the ki ball from the start.
Hopefully, as you become more adapt at making a ki ball, you will create one that is
powerful enough for you to see*1.
Now for the fun part; ki manipulation. Basically, you are going to change the ki ball into
something more exotic or different. Maybe you'd like to imitate a favorite anime and
change your ki ball into a sphere or flame of ki. Perhaps you'd like to toss the ki ball back
and forth between your hands. You can create anything your imagination can conceive
from your ki ball as long as you can see what you want clearly and you focus on the object.
* Psi and ki are different usages of life force energy. They are composed of the exact same
thing, life energy, but the two are not the same. Ki energy can be combined with the
physical body while psi energy cannot. However, ki energy is not as powerful psychically
as psi energy is. More on this later.
*1 Your "third eye" must also be trained before you will see anything, although a ki ball is
part of the training for the third eye as all ki usage is.
All techniques use the ki you have stored, so do not drain yourself with overdoing these
practices. It will take time and hard effort to train your body to absorb and transmit ki
efficiently (that is why the masters are so old) so does not be discouraged. Every one has a
different level of power they are born with, but all have the potential to achieve "super-
human" energy level, where legend has it you can become immortal.
Before a ki storage meditation, imagine an energy shield surrounding your body from five
inches away. It should contain your astral self (if you've haven't heard about this, learn)
and all of your energy. Constantly imagine this shield around your body, blocking any
other energies except the ones you want to let in (earth energies which will come from
below). It will protect you from other ki also. It will stop your ki from being drained by
one who can drain ki. It will protect you entirely from a psychic perspective. It will also
contain any energy you charge up. You must visualize this shield around you as a colored
energy and closing your eyes helps. A dark color, such as green, purple, or red will work.
DO NOT USE A LIGHT COLOR!!! Dark colors will bounce energy away, while lighter
colors will not only let energy through, it will also enhance them. When you can put your
shield around you without closing your eyes, move on to level two.
During the day, tighten your psychic shield around you the whole day. You will not get this
right away, so be patient and practice. Keeping your shield around yourself for a full day
is your ultimate goal in this exercise. This will train you to keep your shield around you
subconsciously, so it is extremely important that you master this before moving on to level
three.
WARNING- This is an experimental exercise that I am not sure will work, so the effects
are entirely on speculation. If you practice this exercise, you are putting yourself at
possible psychic and physical threat. Use your head with this one.
The goal of this exercise is to learn to block powerful psychic attacks, including those that
utilize ki. First, start with putting your shield around you and a friend throw "negative
thoughts" at you. They are going to try and cause some sort of harm to you on a psychic
level, possibly on that of a low physical one (headache, stomachache). You must imagine
stopping these energies with your shield, and if you feel necessary, deflect them back at
your friend. Be cautious.
Next, you must practice blocking ki with your shield. Have your friend throw low-level ki
blasts at you, extremely light. You are going to look past him/her and strengthen your
shield with your ki, and block or stop it. Again, you can even deflect it back at him/her. Be
cautious.
The last one is creating a force field around you, that no one or thing can penetrate. This
shield can go extend around you for at least two yards, possibly more. You will sit down,
cross your legs and meditate. While meditating, imagine a force field around your body for
two yards, harming any who try to penetrate it. It will stop them and block them from
coming in. Focus hard and use your ki to create it. You will need another person to try and
enter this force field to know if it will work or not. Be cautious, for this is a defensive and
offensive technique and can harm someone.
Ready charge-
This is a reaction charge. It will increase your awareness of all attacks at you. Very useful
when you think you might be attacked. Simply visualize your energy surrounding you,
ready for you to use in an incredible attack of speed and strength. Watch everything
around you carefully and from the corner of your eyes. Use Kung-Fu technique "soft
eyes" (not looking at target) to watch everything around you.
These techniques have been created by me, MisteryShadow, unless otherwise noted, and
can be distributed as necessary as long as a link is made back to my page. Those that are
otherwise posted are to be asked before used.
Understanding Ki
In order for you learn ki, it is essential that you understand it. Therefore, I have compiled
a short lesson that will help you establish a foundation for understanding how ki works.
The first you must learn, is the Theory of Yin-Yang.
Yin-Yang Theory
"The yin is the ancient Chinese feminine principle and the yang is the masculine; together,
they represent universal complementary opposites, dualities. The yin comes before the
yang because it is the primordial darkness that exists before the lightness of creation Yin is
the Earth, Yang is the Heavens"
This means that there are two main elements that control all other forces in the Universe.
Yin represents darkness, emotion, and strength. Yang represents light, thought, and
defense. Yin has long been associated with feminine and evil, while Yang has represented
masculine and good. However, I do not follow that belief, since I see that you cannot attack
without having an evil nature based on this belief. Attacking is not evil; it is not that
simple. It is impossible to defend oneself against another without attacking. That is not
evil, it is good. You cannot fight for what you believe in or protect others without yin. Evil
cannot be classified that easily. The belief that darkness is evil is also undeserved, because
that would mean at night, the world is covered in evil. Very odd, since many, including
myself, enjoy the nighttime for it's romantic gleam and mystery. I for one am not afraid of
the dark, especially when there are worst things to fear like taxes. Also, if Yang represents
good and male, does that make woman (Yin) an evil creation? No, it does not for evil and
good cannot be limited to any classification of any type. They depend on circumstances of
events, not systematic definitions.
Here is some more depth on Yin-Yang to help you understand it's importance-
"The essentials of the yin-yang school are as follows: the universe is run by a single
principle, the Tao, or Great Ultimate (also known as God or Void). This principle is
divided into two opposite principles, or two principles, which oppose one another in their
actions, yin and yang. All the opposites one perceives in the universe can be reduced to one
of the opposite forces. The yin and yang accomplish changes in the universe through the
five material agents, or wu hsing , which both produce one another and overcome one
another. All change in the universe can be explained by the workings of yin and yang and
the progress of the five material agents as they either produce one another or overcome
one another. Yin-yang and the five agents are, I need to stress, a universal explanatory
principle. All phenomena can be understood using yin-yang and the five agents: the
movements of the stars, the workings of the body, the nature of foods, the qualities of
music, the ethical qualities of humans, the progress of time, the operations of government,
and even the nature of historical change. All things follow this order so that all things can
be related to one another in some way: one can use the stars to determine what kind of
policy to pursue in government, for instance.
The yin and yang represent all the opposite principles one finds in the universe. Under
yang are the principles of maleness, the sun, creation, heat, light, Heaven, dominance, and
so on, and under yin are the principles of femaleness, the moon, completion, cold,
darkness, material forms, submission, and so on. Each of these opposites produces the
other: Heaven creates the ideas of things under yang, the earth produces their material
forms under yin, and vice versa; creation occurs under the principle of yang, the
completion of the created thing occurs under yin, and vice versa, and so on. This
production of yin from yang and yang from yin occurs cyclically and constantly, so that no
one principle continually dominates the other or determines the other. All opposites that
one experiences-health and sickness, wealth and poverty, power and submission-can be
explained in reference to the temporary dominance of one principle over the other. Since
no one principle dominates eternally, that means that all conditions are subject to change
into their opposites.
This cyclical nature of yin and yang, the opposing forces of change in the universe, mean
several things. First, that all phenomena change into their opposites in an eternal cycle of
reversal. Second, since the one principle produces the other, all phenomena have within
them the seeds of their opposite state, that is, sickness has the seeds of health, health
contains the seeds of sickness, wealth contains the seeds of poverty, etc. Third, even though
an opposite may not be seen to be present, since one principle produces the other, no
phenomenon is completely devoid of its opposite state. One is never really healthy since
health contains the principle of its opposite, sickness. This is called "presence in absence."
Once you have this principle down, the particular Chinese view as expressed in literature,
art, and history will become immediately evident."
Ch'i (Chinese) or Ki (Japanese) is the internal force in our bodies, the manifestation of our
spirit. The source of this power is the Tan Tien (Chinese) or Hara (Japanese). This Tan
Tien is located about 3" below the navel, and in the center of our bodies. Not so
coincidentally this is also where the center of balance for the average human is. The name
comes from the idea of "center", and represents our center; center of the spirit, soul,
power, and balance. There is a physical center, and a center of balance -- so describing that
as a "spot" Tan Tien) is a convenient construct for understanding.
While it is convenient to dismiss this construct, we should not do so too quickly. There is a
physical center of balance -- pretending that it is something more may have its benefits.
You may not believe in an "power" running through your body, or a spirit/soul. You may
not believe in the Tao - the power of nature existing everywhere (westerners might call this
the holy ghost). But always remember that faith healers do help some people. Placebo's are
also very beneficial. Visualization in martial arts and sports does cause an increase in
performance. So think about it before you dismiss it.
In the case of acupuncture, accupressure, shiatsu massage, and other oriental medicine,
the body is not as broken down into component parts as much as it is looked at interlocked
systems, and balanced as a whole. In Oriental medicine there are pressure points or
trigger point that stimulate different systems, and by balancing the energies (Yin and
Yang) in these systems you can tune the whole. These energies (Yin and Yang) collectively
are the Ch'i or Ki in our body, and it is this flow of life force through our body that keeps
us healthy. There is another force that runs through all things in nature (and is nature
itself), this is partly an explanation of the Tao (or Taoism).
Many Asian cultures seem to look at the world much more holistically than westerners.
Things interact as complex systems, and through understanding the whole, they try to
understand the parts. This is why the Japanese can use a mundane task like archery as a
way to understand Zen Buddhism (and themselves). They are trying to understand things
(life) by grasping the whole. Not fighting to learn, or challenging, sometimes just existing
until understanding comes on its own.We westerners tend to be more deconstructive --
always trying to break things down into its component parts -- then understanding the
parts. Then later we try to look at all those component parts and see how they relate to the
whole (reconstructing). They are different ways to look at the world. The more I have tried
to understand the Oriental perspectives, the more I have learned about myself. But that
sounds suspiciously oriental in its holistic outlook.
In the oriental medicines, they have designated systems or organs in our bodies that
scientifically don't exist (as defined). Yet, stimulating these nonexistent organs (systems)
gets the desired results anyway. So while western medicine and science can disprove the
existence of organs like the preheater, etc., manipulating that construct still gets the
desired results in many cases. So surprisingly, even if the construct is wrong (inaccurate),
it does not mean that the results will be wrong. Ancients though that the sky was painted
on, and spinning above us as a ceiling -- yet they still accurately mapped the constellations
and predicted many astrological events. Even Western medicine also doesn't always agree
with itself -- as in Chiropractors, etc., but their are many that have received the real and
physical benefits of these "charlatans". As time progresses the scientific community is
learning that there are results that can not always be explained. The Chinese and to a
lesser extend the Japanese are a mystical people. Many Orientals have chosen to define
these results with a mystical definition, and though all the definitions might not be
accurate, results are results.
Our entire system of math and science is based on (or is just a collection of) many
HUMAN constructs. Einstein's theory of relativity or the speed of light is not some
immutable law. It is an observation and construct of man to explain relationships. It may
accurately match the universe we live in (or maybe not) but for now, these constructs
(called laws or theories of science) do help us understand and grasp problems. Even our
laws of science have changed (been revised) as we learned more, so our constructs are not
flawless -- we need to balance skepticism and scientific theory with an understanding of
who and what we are.
The more scientific definition of Ch'i is based on some interesting facts. We (humans) have
an amazingly complex electrochemical and electromagnetic system in our bodies (nervous
system). By training our brains and bodies to utilize our nervous system and muscles to
their full potential, and using technique, visualization and proper use of energy, we are
able to do incredible feats. Since we don't understand the full effects of this electrical,
chemical or magnetic energy, we don't understand its limitation. So the feats of Ch'i that
are seen as "magic" are not impossible, just not fully understood. Many Ch'i
demonstrations are parlor tricks, but there is a percentage that is not. Using visualization,
timing, coordination, training and body mechanics, it is quite possible for anyone to hit
harder than other non-martial artist or do other "tricks". For Americans, it is explained
best to us in constructs that we understand (physics, training, timing, visualization) - The
Chinese just describe it as a good use of Ch'i. There are elements to this "power" that I do
not understand -- but understanding it is not necessary for utilizing it. Just like a complete
understanding of astrophysics was not necessary for ancients to create calendars and
predict the seasons, phases of the moon, or track the planets.
I hope now you can understand the concept of ki better, now that you have been exposed
to the more common knowledge of it. By knowing the concepts of ki, you can not only
perform the exercises more efficently, but you can also create your own. For example, by
knowing that ki resides in your abdominal area, you can start your most powerful strikes
from that area, and gain better access to ki. By applying science to that, you also see that
not only are you adding ki, but gravity if you lower your hips and knees as you strike. You
can create a powerful combo of your body mass, gravity, speed, muscular strength, and ki.
Quite a powerful strike indeed. Also, by knowing vital areas, such as the kidneys or liver,
and perform the strike, you can gain even better results for these areas are less resistant to
your energy and can more efficently and will create more damage to your opponet.
Constantly learn as much as possible to increase your abilities; for knowledge is the true
power that is the foundation for every act you will every make in your entire life.
Attitude :
The karate student must humble himself to receive training. The student must always
be aware of and receptive to criticism from others. They must be constantly
introspective and must readily admit any lack of knowledge, rather than pretending
to know what they do not know.
Those who follow Karate-do must never forsake a humble mind and gentle manner. It is
the small-minded individual who likes to brag upon acquiring some small skill, and those
with little knowledge who carry on as if they were experts are childish. It is because a large
number of false martial artists in the world that the public tends to ignore the martial artist
or consider him wild. Therefore, many serious martial artists are embarrassed. Students of
Karate-do must always keep these points in mind.
Commands Counts