Okinawa Karate Center UchinaaDiKan

Hojo Undo

2022-05-24

Like any blog, this blog is only intended to provide a “30,000 ft view “. To understand the very depths and sophistication of this type of training will require direction under someone who understands both the martial and holistic intentions of the individual and combined applications of each of the various training methodologies associated with true Okinawan Karate

Aside from the general kihon (fundamental techniques: i.e., kicks, blocks, stances, etc.) and Kata practiced in most Okinawa Karate styles, there are two other areas of training needed to complete a martial artist’s skills: Junbi Undo and Hojo Undo. While each one of these distinct trainings serves a very specific purpose, properly understanding and applying the three collectively will continually evolve, opening up new discoveries and understandings, all the while bringing about a higher degree of harmonious discord to the student’s long journey

Before we dive into the subject of Hojo Undo, we need to understand a bit of what Junbi Undo is. Junbi Undo 準備運動 (preparatory / corresponding exercises) are calisthenic type exercises and routines that are designed to support and improve the individual kihon (basics, i.e., kicks, blocks, stances/stance transitions, etc.) and Kata of a system. In most dojos, class will start with some form Junbi Ondo in the form of warmup exercises with little regard beyond getting the blood flowing and some stretching.

However, if we examine the first two kanji, we get a more designed intent

準 - semi-, correspond to, proportionate to, conform, imitate

備 - equip, provision, preparation

Based on the meanings of just these two kanji, the true intent of Junbi Undo training is two-fold

Firstly, any junbi undo must be designed to aid the student in collectively developing the entire body by focusing on the neuromuscular functioning of each part of the body, one at a time

Secondly, each exercise must have a direct connection to an actual technique and any relative motions or applications, following one of the bedrock training fundamentals of the Okinawan Karate Center UchinaaDiKan: Form Follows Function

Because this type of isolated training targets just one muscle group, the student can focus on proper form and technique, which will help prevent pain and injury from occurring through improved strength, balance, stability, balance, flexibility, posturing and more

With that out of the way, it’s time to jump into the into shallow end of the Hojo Undo pool.

Hojo undo (補助運動) is a Japanese term, translated as "supplementary or supported exercises" and is a type of physical exercise which uses resistance to oppose the force generated by muscles through concentric and eccentric contractions. The weighted items used in this training are also known as kigu undo (機具運動, "machinery movement")

Hojo undo training in the martial arts is a centuries old practice and an essential part of our martial arts training. Unfortunately, in the wake of the past 150+ years modernization of today’s martial arts, much of the context and intent of the original martial arts has been lost

To create a slightly deeper understanding, we need to action a bit of language comprehension bunkai by dissecting and analyzing each of the 4 kanji for Hojo Undo

補 - supplement, supply, make good, offset, compensate, assistant, learner

助 - help, rescue, assist

運 - carry, luck, destiny, fate, lot, transport, progress, advance

動 - move, motion, change, confusion, shift, shake

This simple lack of understanding of the true purpose of training has led to many traditional training aspects being tossed aside as they are considered outdated or obsolete. Fortunately for our dojo, we have a lifeline to the past very few are privileged to have. This exemplifies the Okinawan proverb, “To study the old, is to understand the new”

While most people associate strength training with lifting weights (barbells and dumbbells), it can also be done using other equipment (e.g.: bands, suspension ropes, gym machines, etc.) or using no equipment at all (e.g.: body weight exercises, such as push-ups and pull-ups)

Hojo undo training, specifically those created by Chojun Miyagi for GoJu-Ryu, were superficially designed to develop ambidextrous muscular strength, stamina, speed, improve technical performance, posturing and more; all designed to impact the quality of life of a person well into advanced age. The ancient masters understood the need to balance their training to train both the external shell and the internal life support systems

In the field of Sports Medicine, this type of training is known as “The Law of Specificity”, which states that to get better in any activity, you must precisely practice the skill that you wish to develop. This specific law overrules the other training principles: Overload, Reversibility, Progression, Individualization, Periodization. Like that of Junbi Undo, this training principle supports one of our key training concepts of “Form Follows Function”

One of the most overlooked areas in modern physical training practices are those related to the strengthening of the various sinews of the body and the myofascial network. Though not outwardly taught, this “internal” training can be found in “old world” Yoga, Chinese martial arts, and Qigong systems. This type of training is one of the greatest losses in today’s modern martial arts. In the case of our dojo, these and other guiding principles are the bedrock for our martial science-based training

There are over 900 sinews, ligaments, and cartilages in the human body

Tendons are fibrous connective tissue serving for the attachment of muscles to bones and is capable of withstanding tension
Ligaments are sheets or bands of tough fibrous tissue that connects to bones or cartilages at a joint or supporting an organ
Cartilage is a stiff and yet flexible connective tissue that forms cushions and connects bones to bones. Cartilages help to keep the body connected

More important than training the various sinew of the body is the myofascial system. The myofascial system, which looks like a tight mesh spider suit that covers the entire body, is the multi-layered connective tissue in your body that holds, stabilizes, and connects everything. Without myofascia, you’d be a pile of bones, blood vessels, muscles, organs, and skin – lying in a heap on the floor

Fascia is a system of connective tissue that encases our body parts and binds them together. Fascia, made primarily of collagen, can be thought of as a sausage casing for your body's tissues. It surrounds muscles, nerves, tendons, and ligaments and gives them shape. Fascia also connects your skin to the tissue that is directly beneath it

There are 3 types of myofascial tissue

The Superficial Fascia lies underneath the skin and the dermis. It connects the skin to the rest of the body – the bones, muscles, and organs. It’s also sometimes referred to as the subcutaneous layer or hypodermis. It’s the layer that’s most impacted in laceration and stab wound scenarios. As well as attaching skin to muscle and maintaining a constant body temperature, this fatty layer of yellowish myofascia is a vital part of the neck and cervical spine anatomy. It separates the delicate structures, like veins, lymph nodes, and the platysma muscle – into protected compartments
When we go deeper, there’s the fibrous Deep Fascia. This dense and strong fascial layer supports and protects the muscles, holds our bones in place, and envelops the tendons, ligaments, and delicate network of blood vessels that run throughout the body. It’s your body’s equivalent of the National Guard – protecting it from injury and bacteria entering via the skin and the mucous membranes to prevent infection from spreading and invading the muscles. It is full of nerves and pain sensors, too, so if you tear a tendon or strain a ligament, your deep fascia will tell you about it – loud and clear – by sending pain signals back to your brain
Diving deeper still, we find the Visceral Fascia surrounding our internal organs. This layer keeps our hearts beating, lungs inflating and deflating, and our digestive systems moving waste and toxins out of our body

When you injure a body part, healthcare professionals tend to focus solely on that part; an injury to your Achilles tendon usually results in your physician or physical therapist focusing on the tendon. Some of that focus should be on the fascia, as it is woven into all our body's systems, holding them together, giving them shape, and allowing pain-free functional movement to occur

Putting the above into our varied trainings further supports our #1 Rule of Karate: Protect Yourself

While there are endless examples of hojo undo training implements, the following table provides just a few examples and are just a few feet away from where I am typing this paper in my living room

Hojo Undo Training Implements

Images of Hojo Undo equipment and students training with Hojo Undo at Sensei Chojun Miyagi’s outdoor “Garden Dojo” (Post WWII)

Chi ishi (鎚石), meaning "stone mallet" or "weighted levers", are concrete weights attached to a wooden pole. The practitioner grips the end of the wooden pole opposite the concrete weight and moves the wrist and arms in motions used in techniques normally used in kata or against opponents. This weighted training mostly helps to strengthen the fingers, hands, arms, shoulder, and chest

Weighted bats/batons are modern versions of the chi ishi.

Ishi Sashi[ (石錠), "stone padlock", are hand-held weights in the shape of padlocks, traditionally made of stone. They are also known as Shísuǒ (石锁) in Chinese

Modern version of the ishi sashi are kettle bells and various types of weighted balls.

Nigire Game – Traditionally, Nigiri game (握り甕, "gripping jars") are ceramic jars and can be filled with sand to different weights. The jars are gripped around a lipped rim. Exercises can be performed from a stationary position or moving through various stances while holding the jar to strengthen the grip, arms, shoulders, core (koshi/gamaku), and legs

Makiage Kigu - The makiage kigu (巻下器, "wrist roller") is a weight hanging by a cord attached to from a wooden handle. The practitioner grasps the handle with the weight hanging in the middle and twists the handle to wrap the rope around the handle. The handle is raised and lowered throughout the twisting to strengthen the wrists

Makiwara – Traditionally, the makiwara (巻藁, literally "wound straw") is a striking board wrapped with straw and used to practice striking a target that provides resistance. There are two types of makiwara: age-makiwara (上げ巻藁- hung from the ceiling) and the more common tachi-makiwara (立巻藁- secured in the ground)

Modern versions of the makiwara are hanging bags, standup bags, handheld kicking and punching pads/mitts

"Chinkuchi" and "Gamaku” The Physical Foundations of all Martial Science Training

2020-10-20

Let me preface this narrative by stating this article is less intended to be instructive in nature but more designed to promote a deeper understanding of martial arts training in general and more specifically, martial science studies. While there is a good bit of information here, this is just the tip of the proverbial iceberg. Information like this was not taught to students of modern Karate. Plus we never thought to ask because we didn’t even know what to ask. We accepted anything and everything our instructors told and taught us as if it were the gospel. Why would we ever think to question?

At the beginnings of my martial science studies in the late 1980’s, a whole new world opened up. Even our instructors were new to this field, so it truly was a concerted learning effort between teacher and student alike, both equally open to scrutiny and proof. This is in all intents and purposes the very definition of scientific study and is why our system and methods blossomed and flourished… at least in the earlier stages. As time went on, the atmosphere began to steer away from the ideals of respectful mutual questioning and challenging ,and encouraging free thinking to one very similar to the ‘good ole’ days of “do as I say, without question”. It also seems that continued innovation and revision of training material may not always be conducive to financial profits.

With all this in mind, it is my sincere intent to provide an alternative thought to anyone’s current studies and provide encouragement to those already on the path of martial science studies to never accept for the sake of accepting, to respectfully question, and challenge each other with the sole purpose of unselfish progress…

When most hear the term ‘martial science’, they think of topics like pressure points, meridians, qi flow and other acupuncture and TCM (Traditional Chinese Medicine) associated sciences and practices. And while all of these studies and practices will definitely compliment a practitioner’s studies, the practitioner will have limited success in initiating an attack or response without the proper mechanical delivery system.

Let’s put this idea into perspective of say, your car. While the overall mechanical physics of a vehicle and its internal components, i.e. wheels, axels, drive chain, engine, electronic ignition, etc. are consistent between auto makers, one of the most deciding factors when purchasing a vehicle are its added features and technologies. Today’s cars come with all sorts of advances such as WIFI, GPS, keyless operations, wireless charging, hands free calling and messaging, lane departure warning systems, and an ever-growing list of other technologies and apps.

Aside from the cost factor, the choice on which model of car to buy is largely determined by the buyer’s wants more than needs. While not as attractive as the technological creature comforts, vehicle life span and fewer visits to a mechanic are great attractors. All in all, this is directly related to the various connected, yet distinctive technologies installed in a vehicle, each designed to work within its own framework but purposely designed to interactively function with the others. But when it comes down to it, without the foundational functioning of the car, all of these added technologies and accessories are moot.

The same applies to the study of martial science and those that teach it. Think of it as the difference between a car manufacturer and the dealership and sales staff. Dealerships and sales staff are common and vary greatly. Some dealerships have very well trained and knowledgeable sales staff and offer a wide range of support services while others have neither. The car manufacturer on the other hand is not just responsible to produce a quality product, they have advanced R&D and design teams with deep and extreme knowledge of each and every part involved in the vehicle’s construction as well as the many connected technologies of the vehicles the deliver. The car you drive today started in design years before it ever hit the showroom floor. In some ways, even the newest of vehicles are trailing current technologies

Unlike most everything in today’s modern world, the human body remains essentially the same as it has for hundreds of thousands of years. And while our technical understandings and abilities to apply our ever expanding knowledge grows, without a firm and deep level of the physical functioning of the human body would be akin to trying to install modern technologies into a vehicle without understanding if it can support the varied and interactive technologies.

This is the parallel similarity between martial science organizations and teachers. Some organizations and their instructors act more as dealerships, some offering a complete line of services whiles others just want to sell you a car. Then there are the organizations that align with the ideal of a manufacturer, where continued success relies on a thorough understanding of the foundational physics of any vehicle in conjunction with an ever-expanding world of integrated technologies.

In today’s world of martial science studies, modern sciences and technologies abound. What is greatly missing for most of today's sports based and franchised based martial arts is the need for a deeper examination and understanding of the human physiology and inherent “technologies”. Without this essential bedrock, every existing practice and application will become stangnant, crumble and fall.

As we evolve in our studies and trainings, there is this ongoing recycling of sorts. As our understanding grows, our practices and abilities transform, requiring a constant modification of our training practices. There is a constant disintegration and regeneration of what we know and do today, and that of tomorrow. In the 35+ years I have been practicing and teaching my art as a martial science, it has consistently evolved and transformed. I discover something new almost daily which impacts my personal practices and what I teach my students.

The greatest renaissance in my continued studies is the realization that 90% of the sciences specific to acupuncture and TCM have little real time application with martial life-protection practices. A person armed with a deep working knowledge of body mechanics and a superficial application of just a few TCM applications will easily overwhelm one with the reverse abilities.

There are two such physiological training applications in Okinawan martial science methods: "chinkuchi" and "gamaku". What exactly are "chinkuchi" and "gamaku"?

"Chinkuchi"チンクチ

Chinkuchi (Okinawan dialect) translates to "a single force" or "a small force". The etymology of the name is the large "power" that can be demonstrated in just "a little bit" of movement.

Chinkuchi refers to the discharge of explosive power and is not limited to any particular striking method or part of the body. Chinkuchi requires a concerted application of the entire muscle-skeletal system (muscles, bones, and related connective tissues and fascia). In the Chinese arts, this exacting idea is known as fa jin (發勁). One example of chinkuchi is the “one-inch punch”.

In Japanese martial arts, this is mistakenly likened to kime (決め). In Karate it can mean "focused power", describing the instantaneous tensing at the correct moment during a technique. The tension is mostly focused on the hara/tanden and abdomen. Based on these very superficial definitions chinkuchi and kime, which fare vey different by function and intent.

To achieve chinkuchi, all of the muscles, tendons, ligaments, breathing and mental intentions must be in perfect coordination in a single moment of time. It is not all that difficult to begin to understand chinkuchi. Motions like popping a towel or tossing a Frisbee, even sneezing are everyday examples of chinkuchi. With that being said, aligning all the necessary ingredients requires a lifetime of unselfish personality and devoted training. And while many of the trainings and methods may be the same among practitioners, understanding and developing chinkuchi is as personal and distinct as the expression of emotion between any two people.

In terms of physics, it is a ‘simple’ matter of physiological alignment, coordination, and torque. The body begins in a relaxed physical state, which is then quickly accelerated like a "whip"in a coordinated movement of the entire body. After impact, the strike immediately retracts and returns to a relaxed state. The shortened impact time increases the impulse of the strike (kinetic energy, or the energy of motion) and provides for a seamless technical flow. The functions of contract/release and raising/dropping combined with breath, describe four of the twelve types of kinetic energy: motion energy, elastic energy, gravitational energy and sound energy.

Chinkuchi involves the conscious activation of the interweaving connected muscle-skeletal postures, with the route of the power transmitted from the feet, passing through the chinkuchi, and passing from the shoulder to the fist, called "hanging the chinkuchi".

Two well-known exercises that will assist in learning the musculoskeletal connections needed to perform chinkuchi are the katas Sanchin and Tensho. “Sanchin testing”, or shime, is a sensory exercise (Proprioceptive Neuromuscular Facilitation or PNF), more so than a physical and mental toughening exercise. Like any proprioceptive exercise, it requires specific input (percussion and/or resistance) and dissemination of the output (feeling and adjustment by both the performer and the tester). This requires a partnership between the performer and the tester.

The percussive actions alert both parties to any limitations in the performer’s skeletal alignment and supporting musculature. Within the field of sport’s professions, this is referred to as Muscular Activation Techniques, or MAT®, a revolutionary approach to the assessment and correction of muscular imbalances, joint instability, and the limitations in range of motion within the human body.

"Gamaku" ガマ

Next is "Gamaku”. "Gamaku" is the Okinawan term that refers to the body’s center from where power is generated. In Japanese martial arts, this is known as koshi (腰) and kua (胯) in the Chinese arts. and involves the muscles around the side, back, abdomen and pelvis that connects the upper and lower body. While this seems to mirror the Japanese term “koshi” (waist, hips, hip, loins, lumbar), gamaku, like kua, implies actuation of balanced and interconnected contractions and relaxations, more than just a physiological designation.

And while gamaku refers to some of the same muscles that make up our “core” muscles, there is a huge distinction in why and how we train. “Core Training” focuses on developing both individual and muscles groups specific to the mid-section, using both static and resistance methods to assist in better health. Unlike standard core training, training the gamaku extends to other muscles and skeletal structures and more importanty, is application based. While holding a plank for 5-10 minutes or performing 100 leg lifts is impressive and requires great control, strength and discipline, neither has real-time application in a life-protection application. This is further supported with the sports medicine training principle of “The Law of Specificity”, which states to get better in any activity, you must precisely practice the skill that you wish to develop.

Now is a good time to re-enforce the purpose of the muscles in relation to chinkuchi and more importantly, gamaku. Muscles are responsible for three basic functions in the body. Muscles create movement, generate heat, and provide basic postural support. The most obvious function, movement, includes everything from the ability to walk to scratching your nose. So, while these topics focus largely on the muscles, the primary emphasis is always to understand and maximize proper skeletal alignment, or posturing … the very definition of the Law of Specificity.

This is particularly essential as there are two gamaku, right and left sides (circled in red), each relative to that leg and each responsible to open and/or close its own gamaku, while interactively coordinating with the other. You can compare this idea of this left and right opening and closing similar to how the valves of the heart open and close to pump blood throughout the body.

"Putting the gamaku" is to build up force with a subtle breathing (イキ)in the left or right gamaku. It can be said that the stability of the waist and the posture of the upper body are decided by the gamaku is put in (physical structure), and the operation of gamaku is a resulting technique.

"Putting the gamaku" and "use the gamaku" means to change the energy collected in the hara (the area just below the navel (下丹田 Lower Tan t’ian in Chinese), through the integration of the upper body and the lower body by sacrum operation.

This interactive relationship can further be demonstrated by rotating two balls in the palm in various patterns: a. Rolling the balls simultaneously and evenly, or b. Rolling one ball around the other (acts the center/hinge).

Imagine balloons filled with water positioned in the lower abdomen and pelvic cavity; left, right, and center of the waist. Because the water in the balloon has fluidity, when changing the center of gravity, by moving the water in the balloon, the body adjusts accordingly but this adjustment is not visible from the outside

If you hang the center of gravity, put the gamaku, on the right by moving the water in the balloon to the right, the right side of the waist is gravity-dropped, but this does not outwardly affect the outward expression.

Chinkuchi and gamaku are interactively connected. While each requires specific and deliberate training on its own, they are interconnected and dependent on the other, just as inhaling and exhaling are separate actions but cannot exist without the other. The templates of chinkuchi and gamaku provide a deeper insight into the naming of Goju-Ryu 法剛柔呑吐 Hou wa goju wo donto su, “The way of breathing is hard and soft”.

In addition to chinkuchi and gamaku, there are two other specific training concepts and applications that come into play when training and functioning chinkuchi and gamaku in real time application; mutumi and meotode.

Mutimi ( ムチミ) is the ability to attack or respond without tightening. When thrusting or kicking, for example, the muscles of the hands and feet are not connectively actioned, and the technique is set up by “swinging” the torso and pelvis (door) on the root or supporting foot (hinge).

Meotode (夫妻手) literally translates to “husband-wife hand” and is a cornerstone training concept and technical application in Okinawa Karate. This interactive relationship explicitly insists that each hand and action are of equal importance and can render a technique insufficient if one or the other does not cooperatively coexist.

Mutimi and Meotodeo are further supported by other attack/defense applications such as body shifting; tenshin (休捌き) and tai sabaki (体さばき) evasive repositioning of the body and body movement (forward and back and body rotation), and irimi (入り身) direct entry into an attack).

In combination, all this will help further develop and define the “Five Combative Postures” (Body Alignment, Distancing, Footwork, Timing and Targeting/Placement of technique) and are central in the application of “Body Mapping”.

Following are a select group of muscles on which to focus that are directly associated in the development of chinkuchi and gamaku. Each muscle must be developed individually, then defined and further trained relative to the others and the various connected technical applications. Once these are understood, the next level is to begin working downward, starting with the muscles of the thigh. This is the primary intent in training Sanchin and Tensho Kata in our dojo. At the most basic level, the practitioner will focus on identifying and isolating the specific muscles associated to each part of a technique, both moving (ballistic) and stationary (static) postures.

Latissimus Dorsi

The main work:
In motor movement, it is involved in operations such as stretching, and inner turning of the shoulder joint. It contributes to all the movements that can be attracted, such as judo, wrestling and Tuidi.

Training method:
Chinning (suspension), one-hand rowing (with tools), lat pull-down (machine), etc.

Serratus Anterior

The main work:
In the movement of motion, the shoulder joint has the effect of in turning, and extending the movement.
It contributes to the stroke movement of swimming along with the wide back and the movement like rowing the oar of the boat.

Training method:
Chinning (suspension), one-hand rowing (with tools), lat pull-down (machine) etc.

Teres Major

The main work:
In the movement of motion, there is an external turn of the shoulder joint, the action of horizontal outcrop.
It contributes to the operation of the backhand of tennis and the braking of the arm at the end of the pitching movement.

Training method:
External rotation (with tools)
Because the work of the small circle muscle is the external turn of the shoulder joint, the arm is turned out by tube training etc.

Teres Minor

Training method:
External rotation (with tools)
Because the work of the small circle muscle is the external turn of the shoulder joint, the arm is turned out by tube training etc.

External Obliques

The main movement:
In motor movement, it is mainly involved in the turning, flexion, and side flexion of the body executive.

Training method:
Twisting Crunch, Dumbbell Twist, Side Crunch, trunk (Core) training, kicking, etc.

Abdominal Obliques

The main movement:
In motor movement, it is mainly involved in the turning, flexion, and side flexion of the body executive.

Training method:
Twisting Crunch, Dumbbell Twist, Side Crunch, trunk (Core) training, kicking, etc.

Transverse Abdominals

The main movement:
It has the effect of boosting intraperitoneal pressure and is involved in maintaining the stability of the lumbar spine. It also has the effect of lowering the lower ribs down.

Training method:
Draw-in, trunk (Core) training, kicking, etc.

Remarks:
It is a muscle that works to "pull the stomach". Abdominal muscles are not literally "next to the belly" muscles. It is a muscle located under the abdominal oblique muscles and on the innermost and visceral side of the abdominal muscles.

Muscles of the Thoracic Cavity relative to the Spine and Rib Cage

The main movement:
In the movement of the movement, there is an effect of extending the body executive (back bending), and side bending.

Training method:
Back extension (so-called dorsing motion)
If it is too warped in the training, the burden will be placed on the lumbar spine. Be careful not to deflect too much.

Remarks:
These muscles connect to the thoracolumbar spine, the thoracal ribs, and the lumbar ribs.

Psoas Major

The main movement:
In motor movement, it is involved in the flexion (front flexion) movement of the hip joint.

Training method:
Leg Raises, trunk (Core) training, stepping in stances, kicking, etc.

Lumbar Aurhogata

The main movement:
Lumbar muscles are not only side flexion, but also very important muscles related to posture retention.

Training method:
Pelvic walking, trunk (core) training, kicking, etc.

Muchimi, Irimi and Ray Charles Karate

2020-08-24

During a regular training session at the Okinawa Karate Center Uchinaa Di Kan dojo in Houston, Texas, Shihan Rusty McMains asked the class if they knew who Ray Charles was. “How did Ray Charles get around a room, or fill a glass with water?” The answer was obvious; he relied largely on touch, on feeling. Getting around an unfamiliar room would require making contact with the objects around him by sliding his hands and feet along walls, floors, furniture and understanding the objects he handled. At the same time, Ray Charles relied on common placement of items like wall switches, door handles,and furniture height and lengths.

The Hypergolic Relationship Between Kata Kumite and Tuidi

2019-10-14

In virtually every school teaching traditional karate (and even more sport-oriented modern karate schools), there are always three basic categories of the training and curriculum: Kata (forms), Kumite (sparring), and Tuidi (Self-Defense/Grabs). Coming up in a traditional Okinawan ShitoRyu dojo, each of these modes of practice was taught religiously--as three separate subjects, almost like learning English, Math, and Biology in high school. And while one subject did take cues from the other, there was little actual continuity from one area of practice to the next.

In having the chance to learn directly from Shihan Rusty McMains, a lost world of Okinawan Karate began to slowly peek through the underbrush...something real, something dynamic and living. Unlike former instructors, Shihan McMains almost always demonstrates the powerful combative body mechanics right along with every section of a kata being learned--down to the slightest nuance of elbow or wrist positioning. As a matter of fact, in Shihan McMains’ school you don’t move on to the next section or portion of a kata until you at least have a basic understanding of what that movement in the kata can do, and is supposed to achieve combatively (in terms of life-protection). So, instead of learning all the movements of an entire kata with nice form, crisp, fast movements, impressively low stances, ramrod-straight legs--all designed to look really good, then on another occasion learning isolated application of a few techniques loosely taken from the kata-- Shihan McMains’ teaching interweaves ‘bunkai’ with ‘kata’ inseparably. And once or twice, he had even hinted at something that sounded like being able to ‘spar the kata’, the ability to move in real time with a partner, applying the movements, techniques, body mechanics, and combative principles--in real time...Whoa. I was intrigued.

Our most recent group class at the OKC Dojo in Houston, Texas focused on learning the mechanics of basic kumite or sparring techniques. As I mentioned, in my younger years I had done a great deal of sparring practice, much of the emphasis being placed on being able to move explosively, mastering kick-punch combos, and being able to block or ‘tag’ your opponent. To my surprise, learning with Shihan McMains revealed I had never really learned the basics of how to move my body through space with real precision and efficiency. We learned the foot and handwork of moving linear forward and backward, up and down the floor. The training session took place Monday evening. I arose the following Tuesday morning still thinking over the implications of what he had taught the night before. After a morning jog with my wife, I began my karate practice, going back over the exercises taught the previous evening. After making sure I was remembering the body mechanics and movements of the basic kumite class, I went on to practicing my basic kata; Gekisai Dai Ichi, Gekisai Da Ni, and Saifa. To my fascination and excitement, there was a very real connection between the body movements of how Shihan McMains had taught the kata, and how he was teaching kumite. Maybe I suddenly got a little greedy, maybe I had a little too much coffee flowing through my veins, but somehow it became obvious: ‘this is all connected!’.

I began experimenting. instead of just a simple jab straight-punch from the kumite exercise, I went ahead and incorporated Shihan McMains’ ‘thread the needle’ jodan-uke (as a strike!) from Gekisai Dai Ichi, then grab-and-pull into the next punch, then, instead of just ‘push-back’ and slide, I could see how you can grab your opponent's arm and crash down on him with a sudden drop-down of the body while ‘scissoring’ with gedan barai strike/block; all the while letting the shoulder-arm movement lead the body, rotating on a vertical axis, not letting the body lean forward. I realized that if I faced-off with a real person any one of these movements could cause serious damage, from grabbing down on a person’s deltoid nerve, while stabbing their eyes and face, then scissoring their arm into a cartilage-ripping downward pull--scary stuff! All occurring within less than a couple seconds...

An interesting analogy came to me. During my college years there was a fun feature to many music festivals and dance parties--the celebratory glow stick. During the night, or as the lights went down you would take the small plastic tube, bend it in the middle, and poof, magic! It would glow bright with any number of different colors. The secret to the magical luminosity of rave-club glow stick was created by the interaction of two different chemicals, causing something called a hypergolic reaction. A thin plastic membrane kept the two chemicals separate from each other in two different ompartments within the tube, when ruptured allowed the chemicals to combine, causing the luminescent reaction, the magic! In a similar way, the separate ompartments of kata, kumite, and tuidi, when allowed to interact simultaneously, open up a whole world of life-protection magic where the whole is greater than the sum of its parts.

Sometimes we can’t see the forest for the trees. I wondered why this reality of karate hadn’t occurred to me or other students of this art in the past. Why is that this powerful union of martial practices are largely lost to today’s general martial arts public? The answer? Actually, the answer is quite obvious. With just the slightest review of modern martial arts history, the greatest cause is the alteration of most martial arts into a global sport.

Ironically, it was Shihan McMains’ early years as a fighting and kata competitor that led him to his current path of study and high level of success. Knowing there had to be more than training for a trophy, he sought answers beyond the limits of the 20x20 ring. Over the years, his teachers and trainings would expand to include an incredibly in-depth understanding of body mechanics and various ‘martial sciences’. While many share similar academic understanding, very few have the combative background that allow for a truly practical, real application.

With the rise of “MMA’ styles where detractors maintain that ‘karate blocks don’t make sense in a real fight’, or ‘you can’t actually use kata for self-defense’, the martial arts in general get a bad rap. And, when it comes to the majority of modern karate schools today--the critics are absolutely right. But you know what? I’m perfectly ok with many people not knowing the secret of true karatejutsu. Frequently when Shihan McMains is questioned about his method of self-defense, he merely responds that he teaches ‘a classical form of martial arts’. Which is true. It is also just the tip of a very large and dangerous iceberg.

The Many Modes of Kata, As Revealed by Shihan Rusty McMains

2019-08-19

Throughout my late teens and early twenties, I was an ardent student of Shito-Ryu, a school of traditional Okinawa Karatedo. One of the pillars of traditional Karatedo study is the discipline of kata, a memorized sequence of movements that serves as a ‘zip drive’ of technique, information, body mechanics, and a way of conditioning the body and mind.

I would practice kata for hours and hours, until the movements became second nature. I was considered ‘good’ at kata. What constituted knowing a kata according to my school (dojo), was being able to perform all the movements with impressive speed, power, flexibility, precision, and appropriate timing. That was ‘doing’ the kata. There were two layers of the kata as well. Once you could ‘do’ the kata, and then you would learn a few bunkai (applications), the teacher’s interpretation of the fighting techniques contained within the kata, as applied in real combat, theoretically. And that was it. Then you would move on to the next kata...

Fast forward 15+ years, my wife and I are now living in Houston, Texas. By chance, we discovered a Karate school with the relatively unassuming name, ‘Okinawa Karate Center’. This dojo that taught an even older discipline called GoJu-Ryu Karate-Jutsu. Apparently, the teacher was a Master, Shihan. Sounding interesting, I decided to reinvigorate my study and give it a try. As we began training with the teacher (sensei), Shihan Rusty McMains, I began to realize that this school was fundamentally different from any of the other traditional Okinawa Karate style dojo I had experienced in the past. I didn’t even get to kata training until after a few months, and when I finally did have the privilege of receiving individual instruction from Shihan McMains, a whole new world of kata opened up before my very eyes.

Unlike my previous training, my beginning experiences with kata under Shihan McMains didn’t boil down to just memorization of a series of isolated movements, but rather served as the doorway to an entire ‘secret garden’ of thought, kinesthetics, kinesthesia, mechanics, energy, and body control, all starting with the first twitch of a muscle. At first, this was daunting and frustrating, ‘I can’t even start one step of this kata the right way!’. Using one of Shihan McMains’ analogies, the power and effectiveness gradually began to show through much like a statue emerging from a block of marble.

As mentioned above, my early exposure to Karate kata had consisted of two ‘layers’: learning how to perform the kata itself, then learning a few bunkai. During my trainings with Shihan McMains, I realized that the kata had within itself many, many more dimensions or layers, that, when compounded with the history and depth of the embedded techniques themselves meant an exponential increase in complexity, application, conditioning, power, and fighting technique possibilities. One kata can be trained within a plethora of different training‘modes’. Here are a few examples of the many training modes of kata, as revealed by Shihan McMains:

The Flymode (defined drill to develop focus, quickness and precision)
Against Wall mode (emphasizing structure and posture)
Implode/Explode mode (brings out the essence of GoJu)
Neko-Ashi Transitioning mode (reveals how to move from stance to stance)
Cuttng/Slicing mode (a mental and physical device that emphasizes the destructive purpose of hand and arm movement (Ju)over the usual hard (Go) blocking/striking)
The Box mode (the spatial nature of kata)
Fluid mode (the continuous, un-halting performance of the kata)
Capturing mode (Application training device that reveals a specific side to your intent and movement during the kata)
Head-Shoulder-Elbow-Knee Movement mode (emphasizes connected body mechanics and mechanical alignment in transition)
Open the Door mode (demonstrates how the hands, arms, and shoulders guide the rest of the body)...and many more.

To further compound the complexity, every technique within a kata, down to the slightest turn of a hand, has a specific mechanic, effectiveness, meaning and intent that must be understood. Otherwise, the real purpose and power of the art is lost, rendering kata to a mere dance routine or callisthenic. This allows kata to become a framework for study. To further demonstrate, let’s do the math using Saifa kata.

There are approximately 22 stepping movements, and 28 hand/arm movements. Within each of these individual movements and techniques, there can be 2-3-4 ‘fine’,or ‘micro’ movements within each and are key to the effectiveness of that technique. That can amount to upwards of 100+embedded techniques, or mechanics within this kata. Then multiply that times the number of different Modes one can apply to their kata training, and we arrive at a number of iterations that goes into the thousands! A galaxy away from just ‘doing the kata’. The statement, “I’m good at Kata”, has a whole new meaning.

While this may sound intimidating, if not downright impossible, what we have to realize is this is GoJu-Ryu Karate-Jutsu. Like Classical music, Burgundian wine, Law, or any art, study, discipline or science, GoJu-Ryu Karate-Jutsu has developed over the course of hundreds and even thousands of years, through the minds and lives of many different people, and with as many facets as a diamond. Moreover, just like any living science, it continues to grow and evolve. What’s fascinating to me about Shihan McMains’ teaching is the sense that the curtain is always being pulled away, providing real insight into an art that traces back hundreds and hundreds of years, combined with the remarkable visions of a modern master of martial science. And therein lies the real power.

The Naming of GoJu-Ryu 法剛柔呑吐 Hou wa goju wo donto su

2019-07-22

"The way of breathing is hard and soft" - by Rusty McMains

When I began my search in the early 1990’s for a suitable martial system that would adequately advance my ever-growing knowledge of the martial sciences on which all eastern martial arts were based, I chanced upon Okinawa GoJu-Ryu. Within the Houston metroplex, a city of more than 4 million people, there were only 3 GoJu-Ryu dojo, 2 of which were run by the same Sensei with the 3rd run by one of his students. Having little awareness of this style and access to differing teachers, I began to research the technical and historical aspects of this curious style. While much of the historical accounts varied from system to system designed to legitimize their respective organization, one common truth was the naming of GoJu-Ryu.

GoJu-Ryu’s literal translation as “Hard/Soft School/Style” is indisputable, regardless of style or lineage. However, when providing this translation to others, it does little to offer any real insight into the rich intent of my chosen field of study and practice. And just as my original style had little content beyond that of a competitive sport, this literal translation of GoJu-Ryu fell short as well. So, what’s missing? Context! What was it about this phrase that inspired Sensei Chojun Miyagi so much, that he would choose it to identify and register the name of GoJu-Ryu for all time?

With the passing of Sensei Miyagi more than 55 years ago, we will never truly know that why. Following the adage On ko chi shin 温故知新,“To study the old is to understand the new”, we can, through sensible and unselfish exploration, piece together plausible reasonings that describe the intent of all those through the centuries that contributed to the development and ultimate naming of GoJu-Ryu. Taking direction from Kanryo Higaonna and Chojun Miyagi, both who sought further understanding beyond that of their teachers by traveling to China, let’s do a little traveling of our own. Thank goodness for the ship called the “World Wide Web”.

As I began to research each of the kanji, I soon discovered the usual kanji used to describe breath 息or the action of breathing 息吹, blow 吹, breathe out; exhale 呼, inhale 吸(呼吸respiration) was missing. This was extremely interesting, to say the least. If it weren’t for me wearing a tank top, I would have rolled up my sleeves to ready the adventure. Let’s start the journey by first defining each of the kanji as they appear in this stance.

法剛柔呑吐
法

Chinese

law; rule; regulation; statute
norm; standard; model; example
method; way; solution
(Buddhism) dharma; principle of the universe; teachings of Buddha
Buddhist; relating to Buddhism
to imitate; to emulate

Japanese

method
law, rule
principle
model
system
mood
dharma

法剛柔呑吐
剛

Chinese

firm; strong; hard
- His character is a combination of strength and kindness.
just; exactly
- 剛好 / 刚
  好 ― gānghǎo ― just, exactly
only a short while ago; just
- 剛才 / 刚才 ― gāngcái ― just
  now; a moment ago
- 剛剛 / 刚
  刚 ― gānggāng ― just now;
  only
- 他剛回來。刚回
  来。 ― Tā gāng huílái. ―
  He has just come back.
barely; just
as soon as; only at this moment

Japanese

Sturdy
Strength

法剛柔呑吐
柔

Chinese

soft; supple
to soften
gentle; pliant
to make gentle

Japanese

tender,
weakness,
gentleness,
softness

法剛柔呑吐
呑*

Chinese

to drink;
to gulp;
to swallow;
to take (medicine)
to smoke (tobacco)
to engulf; to overwhelm
to keep down; to suppress
to accept (e.g. demand, condition)
to make light of
to conceal

Japanese

to drink,
to gulp, to swallow,
to take (medicine),
to smoke (tobacco), to engulf,
to overwhelm,
to keep down, to suppress,
to accept (e.g. demand, condition), to make light of,
to conceal

*吴is a variant of the 2 characters (reversed) and in Japanese means to give something, to do something for someone

法剛柔呑吐
吐

Chinese

to vomit; to throw up

Japanese

spit, vomit, belch, confess, tell (lies)

As additional note, combined, the last two kanji 呑吐 infer an associative action, one action resulting from another (drinking and vomiting; coming and going).

Having the common definitions of each of the kanji helps in clearing the surface for a deeper dig. It’s now time to travel back in time and apply On ko chi shin 温故知新 “To study the old is to
understand the new”.

This stance and the 7 others that make up the “Kempo Hakku” 拳法八句Eight Maxims of Combat, are found in the Bubishi 沖縄伝武備志 (Okinawan version) and the original Chinese Wubei Zhi 武備志. The Wubei Zhi is the most comprehensive military book in Chinese history.

It was edited by Mao Yuanyi (茅元儀 Máo Yuányí; 1594–1640?), an officer of waterborne troops in the Ming Dynasty. Wubei Zhi contains 240 volumes, 10405 pages, and more than 200,000 Chinese characters, which makes it the longest book in Chinese history regarding military affairs. At this point it is important to point out that the Bubishi is much more than book of combative principles and techniques. This expansive text describes herbs and their uses for daily health and healing, breathing and various physical exercises to benefit a warrior in all aspects of their daily lives, healing and medical practices, and more. This description on its own suggests that these 8 seemingly insignificant lines have much more worth beyond some modest words.

While the common definition of 法剛柔呑吐 “The way of breathing is hard and soft” may be acceptable for beginners, just like any single technique or kata, as the student’s experiences and studies develop so expands their understanding and application. I have found several other interpretations that give rise to consider other ideas. Two such interpretations:

“The law of strength and softness is taking inhaling and exhaling”
“The way of inhaling and exhaling must harmonize with the universe”

Either of these presents another fork in the road; a road that takes us even further back, back to the origins of the birth of all martial arts and medical practices borne throughout the old world Far East.

These “ancient” methods of combat and medicine are connected to a system of breathing methods (qigong 氣功(trad. Chinese) that are much more complex than that expressed in the simplified definition. Sanchin 三戦 is known world-wide as the foundation of Goju-Ryu. Within Sanchin are various patterns of breathing (long-long, short-short, long-short, etc.) that must be aligned with the physical performance of the kata and vice versa We also learn that one’s breathing can be a combination of half inhale and half exhale. Then the percentage of inhalation and exhalation is not limited to 50/50 but rather has numerous functions. This law not only applies to the breathing but also to the application of the power as we execute the techniques… you can generate power and strength as you exhale as well as when you inhale.

Once again, we must look to history to further define and understand yet another explanation. It is understood that both Kanryo Higa(shi)onna and Cjojun Miya(gusku)gi (these alternative spellings/pronunciations represent the orginal hogan dialect for their respective surnames) altered Sanchin kata; Higaonna closed the hands with Miyagi further introducing “ibuki” hard breathing, muscle contraction and pattern from many of the original Chinese versions. These alterations and why warrant a completely different review and study to better understand the transition from “old style” Goju-Ryu to the modern Goju-Ryu commonly practiced throughout the world today.

To understand the true context of this and the other 7 lines, these maxims, individually andcollectively, explicitly infer the student must learn to “fight”. After all, these maxims and rules for combat found in the Bubishi are the foundational syllabus designed to achieve success and survival, both on the battlefield and in life. Only though real-time application (free sparring/randori) can the student understand what it takes to better themselves, to forge the body, mind and spirit while at the same time learning to care and protect oneself during that training. you can generate power (strong) as you exhale as well as when you inhale.

One meaning of this verse: We must be able to control our body very naturally. So that we can apply the strong and the soft techniques at our will just as we can control our breathing methods.

My personal favorite interpretation: Our strength and power, both physical and psychological (go) come from our understanding (ju) of the natures of man and our association to the world around us, and our ability to understand and apply what is needed at that time. Our experiences help define our beliefs which in turn affect our actions and provides each of us with certain results and outcomes. Altering any of these will directly affect the others, both negative and positive. The isthe definition of wisdom.

As customary, I ask others to read my writing prior to publishing to make sure my ramblings make sense. Charlie Berg, one of my students offered the following:

“The first feature of the literal translation you brought to light that really jumps out at me, is that each kanji has so many facets of meaning! This to me seems to not only invite, but encourage an exploration of several paths of thought, the very thoughts that must have been going through the head, not only of the original author, but through generations of dedicated students of go-ju. As I scrolled down, through each amazingly detailed kanji translation, both the order and meaning 'cloud' around each symbol seemed to say several things,

'The path of strength and gentleness is accepting and giving'
'The method of power and weakness is taking and releasing'
'The way to have strength and grace is absorbing and returning'

… I also love the concept of 'Scholar Warrior', another example of being internally focused, 'soft' (wisdom, intelligence, intuition, compassion), and externally focused, 'hard' (toughness, skill, protector, ability to execute).”

It is highly encouraging that Charlie’s response to the above simple historical and philosophical chronicle resulted exactly as intended; to capture his mind and heart. But these are only 2 of the 3 challenges inferred through the practice of Sanchin. These 2 are key to overcoming the everchanging and ever evolving physical challenges presented through our martial trainings, not to mention our everyday existence. Alternatively, by conquering our physical challenges we directly impact our own character development, as well as those around us, whether directly or indirectly.

Only by experiencing the pains associated with life, even the self-imposed kind, can one truly understand that success and failure come in many forms. The uneducated and inexperienced avoid failure. A person educated by experience understands the natural need for failure, and because of their varied experiences, has the ability to prepare themselves to recognize failures, past, current or potential, as a pathway to success. I recall my mother constantly remarking how she would never understand why I would not only allow people I know to beat on me, but that I would pay my hard-earned money to travel so strangers could do the same, or worse. She said I spent as much time in the ER getting stitched up as I did in class where I got the cuts in the first place. It wasn’t until she sat ringside at one of my earlier fights did it hit her (nice pun, huh). She never again questioned why. What better definition for GoJu-Ryu then that?!

Oh, and by the way, it’s interesting enough to note that the last kanji 志(warrior scholar) found in 武備志,Bubishi, is the second kanji used in the naming of Kenshi-Kai 拳志會(Ambition Fist Organizational). Coincidence? Understanding that Dr. Tetsuhiro Hokama is not only the World Headmaster of Kenshi-Kai International, he is also the founder and curator of the world’s first and largest museum dedicated to the history and preservation of Okinawan martial arts and undeniably one of the world’s leading historians and authorities on the Bubushi. Coincidence? I think not.

Over the past 100+ years, the martial arts, most particularly those identified as “traditional”, have been consciously engineered into an Olympic level sport. This siloed affect leaves little need for the coach or competitor to rationalize the historical and sociological benefits of their respective art into their trainings when keeping up with the most up to date competition rule changes and garnering sponsorship takes precedence. Don’t take that as me stating competitive and performance martial arts is a bad thing. I was as successful competitor for more than 20 years and had several students who completed at national and international levels. My remarks are intended to serve as a reminder that there is much more to be gained from martial arts’ training than the hanging of a medal around one’s neck. Being a true student of the martial arts is a privilege that can exist beyond our time on this Earth. Come to think of it, is this not yet another possible definition of GoJu-Ryu?!

Kenshi-Kai” is our Mission Statement

2019-06-10

A special thanks and recognition to my student, Chunpeng “George” Zhao, for providing some translation and historical background contained within this narrative, and good friend Sensei Jim Pounds for his enlightening comments

What started out as a query into what I thought would provide a simple explanation of the meaning of “ambition fist”, the first two kanji in our organization’s name, turned out to be a bit more than simple. One night in class, I was speaking with my student, George Zhao, who gave me a highlevel explanation and historical significance for the kanji “ambition”.

Fascinated with the expanse of his explanation, I asked if he could do the same for the last kanji, kai, meaning organization, as it was a different kanji than the usual kanji used. George came through once again. Even more intrigued, I began to dig a bit deeper. Little did I know how deep the rabbit hole would take me.

All martial arts systems and organizations around the world put great thought into naming their institutions. This is even more notable with organizations birthed in Japan, Okinawa and China. And why is that? Words and phrases in many “old world” cultures have a strong, living connection to their respective histories, which had a strong influence in development of languages. Understanding the etymology and conceptual implications of even simplest word or phrase can produce profound emotional and personal connections.

Many organizations develop a mission statement designed to further convey their professional intent and purpose, all in the hopes of creating a personable attachment. However, it is far and in between when the organizational name and mission statement are one in the same. Kenshi-Kai, “Ambition Fist Group”, is one of those few. Let’s look into my premise.

Kenshi-Kai - “Ambition Fist Group”

拳

Ken (Fist)

兴 “curved”

手 “hand”

志

Shi (Ambition)

士 “samurai; gentleman; scholar”

心 “heart; spirit; mind”

會

Kai (Association)

合 “combine; together

曾 “gain”

To fully understand the meaning and philosophy behind “Kenshi-Kai”, we need to understand the historical significance and evolution of each of the three kanji. While there are endless definitions and connotations for any kanji, for the sake of this discussion we will focus on those most relative to the intent of Kenshi-Kai. I have referenced both the shinjitai, “modern” kanji with reduced strokes, and the kyujitai, “old character form”, for each kanji.

拳 Fist

拳 shinjitai / 擧 kyujitai)

Fist
Strikes made with a fist
Chinese boxing

Of all three kanji, this one is the easiest to comprehend. Combined, the two kanji, 兴 (curled); 手 (hand), illustrate the physical formation of a fist. Alternatively, this kanji infers the implicit use of the fist in combat. This would further expand “fist” to refer to the physical and mental development and discipline one would achieve through rigorous martial training. In some instances, 手 is pronounced as “shu” 手裏剣 (shuriken) – throwing star, or 入手 (nyuushu) – get, obtain, purchase.

志 Ambition

No shinjitai alternate spelling

will; resolution; intention; ambition; aim; goal
kindness; goodwill; kind offer
gift (as a token of gratitude)

This particular kanji is the heart (no pun intended) in deciphering the intended meaning of KenshiKai. As you can see, these definitions imply that as one seeks to define goals and objectives throughout their lifetime, those aspirations should be designed to benefit more than just that one person or a single interest. To better appreciate the significance of this kanji, let’s explore the inferences of each of the two characters that make up this kanji. It is also worth mentioning that this is only one of the three kanji that does not have a shinjitai or abbreviated version.

士 This kanji means gentleman, scholar, samurai, warrior. When combined with other kanji, the context expands to note people of stature; socially/academically (士人 person of extensive learning; person of great culture; person of superior social standing / 修士 Master’s Degree / 博士 Ph.D., Instructor at the Imperial Court), or military (士兵 soldier). These scholar warriors served a dual purpose as advisors to the Imperial Court and in the field to military leaders and as personal body guards. This required them to be well versed in the use of weapons and hand-tohand combat in order to protect their principal as well as themselves.

心 The context of “heart” can refer to the physiological heart (心臓), a person’s mental state (心配, worry, concern, fear /中心, focused, centered / 熱心, eager, zealous, enthusiastic, keen), or a person’s work ethic (決心 determination, resolution, 苦心 hard work, effort, labor). Within a Western context, mind can be defined as the physical complex of cognitive faculties that enables consciousness, thinking, reasoning, perception, and judgement sometimes considered a particular characteristic of humans; a long tradition of inquiries in philosophy, religion, psychology.

This is further exemplified in BunBu Ryodo 文武両道 (文 writing / 武 martial / 両 both / 道 the way; path); “The Way of the Pen and the Sword”. During the age of the Samurai, especially in the 15th and 16th centuries, BunBu Ryodo represented a base requirement for any samurai to be a leader or even to be recognized. Whether by design or circumstance, most of the samurai paid more attention to developing high skills in the various combat methods such as kenjutsu (sword), sojutsu (spear) and kyujutsu (archery), with little regard for academic or philosophic advancement. Many of the uneducated samurai were, essentially nothing more than a dangerous hoodlum with a sword.

In addition to their martial arts training, these warriors spent much of their time learning poems, tea ceremony, history, strategies, medicine and other subjects. All the politicians were required to have the knowledge of bu 武. Of course, during these periods, almost all the politicians came from the samurai clans. They needed to be this as they were in the age of civil wars; but at the same time, they needed it to segregate other powerful groups such as the educated monks, merchants and the aristocrats who would seek a governing position.

Some of the scholars in that era stated that 文 and 武 are the two sides of the same coin and they must not be divided. In other words, 武 without 文 means an imperfect martial art and it cannot create a respectable samurai.

會 Association

会 shinjitai / 會 kyujitai

union; group; association
occasion; opportunity
to understand; to grasp
to gather; to assemble
to match; to conform
To know how to perform a task

会 is the most commonly used kanji for the English term association (club; gathering; association; group). The simplification from the original kanji alternately simplified it’s meaning. The original kanji consists of two characters; 合 Combined; come together and 曾 gain; improve. Combined, the true meaning of “meeting” is quite profound: “The strong union of like-minded, educated people learning alongside and from one another with the purpose of achieving something greater than themselves”.

Kenshi-Kai was born in part to share a very unique style of Old World Goju-Ryu Karate-Justu and Kobu-Jutsu with the rest of the world. Training in Kenshi-Kai Okinawa Goju-Ryu is not limited to just punching and kicking or winning a medal. More importantly, it is the aim of Dr. Tetsuhiro Hokama, Kenshi-Kai founder and World headmaster, to preserve the culture and histories that are the Okinawan people through the collective practice of Okinawa Goju-Ryu Karate-Jutsu KobuJutsu. As an authorized Kenshi-Kai school and instructor, I, like my counterparts throughout the world, am charged with the privilege and honor to support Dr. Hokama, in this endeavor.

As detailed in the above narrative, everyone within the Kenshi-Kai family, regardless of age or rank, brings value to the organization and ultimately our society. Moreover, through proper training and unselfish interaction, we are obliged to provide an exemplary model for others. Growth, personally and professionally, cannot be based solely on past practices as tomorrow brings a new life experience. Constant review and scrutiny are essential so as not to develop a sense of complacency but to ensure positive progress. This is the definition of kaizen 改善, which refers to activities that continuously improve all functions and engage all involved regards of rank or position. Kaizen is a guiding principle of Kenshi-Kai.

None of us within the Kenshi-Kai family are expected to simply follow and do as told. We, as instructors, have a responsibility beyond just showing up to teach a kata wearing a fancy belt and uniform and bark out commands. We must train and sweat alongside our students and others, this alliance builds trust and confidence, which are the foundation for character development, which is the hallmark of the Kenshi-Kai organization.

Martial Science: Practical Teach v Product Sales: Final Word ... or maybe not

2017-10-31

The commonly used term “martial science” in today’s martial arts’ world has very little substance or resemblance compared to when the term was first brought into popularity some 25 years ago. I confidently make that statement since I was part of the original driving group that chose that specific term to describe a unique and logical study that could impact the future development of all martial arts. The greatest advantage we had at that time was that others in the Pressure Point Fighting world had started the ball rolling. People like Dillman, Montaigue, Oyata, Clark and a few others were the pioneers in this field and regardless of the validity of their teachings, they identified a genuine want and need among martial artists. And what exactly was that want and need?

Modern martial arts, practiced these last 150 years, have been heavily shrouded by an idea that any style is sacred and therefore outside of review or scrutiny by anyone. The most notable reason is linked back to ownership. Competitive karate, as one example, is key to maintaining global and national tenure requiring devotion to a style and competitive system. And with competition being the strongest market driver and the subsequent chief influence on what is taught in a majority of martial arts schools, there is little need to question the origins or future of the sport. As long as the youth or adult student is athletically inclined, their continued involvement is somewhat ensured. But what about the larger percentage of the population that is not so athletically inclined or has no interest in the competitive ring or is interested in something more?

Aside from competition, and even more interesting, is the never ending fascination to the pastwhen in the arts were practiced in mystery and secret by a select few masters with the ability to deliver a hidden secret death touch or strike resulting in delayed death. Most intriguing is the idea that it might actually exist. What all the early pressure point pioneers claimed was a connection to these mysterious few and that somehow they had been chosen to now openly express these deadly teachings to anyone willing to pay the seminar fee, purchase books and tapes or even join their organizations where the true secrets were kept for their members. Again let me state that not all the early PP proponents were created equal. There were one or two that actually offered something legitimate but once again ownership and notoriety took charge of the reigns.

Claims to secrets writings and trainings with obscure figures went unchallenged or were not confirmable. This fed into the glamour and enchantment of studying with these individuals and made for great PR for the main teacher, the organization and the individual school. Any questioning from within was squashed by the other members and seniors students as it would obviously infer question to all involved. Even though this new PP study was presented as individualistic and not bound by prescription, it was still subject to the same ownership confines that aligns with most martial arts and that: growth and sustainability is dependent on the top dog and that any probing is viewed as disrespectful and untrusting. Add to the idea that someone has written a book or even traveled to that part of the martial arts’ homeland somehow seems to legitimize a person above reproach.

Respective of all this, the world of PPs and martial science have seen the greatest slowing in interest and growth in the last 10 years. This is largely due to the intellect of the general adult martial artist and the popularity of MMA style fighting. While MMA is, in my opinion, one of the more realistic forms of systemized fighting, it still relies heavily on athleticism and cross training with MMA schools depending on champions to confirm their credibility. A majority of adults work in some realm of the professional world and cannot show up to the office with blood-swollen ears, blackened eyes and an array of facial stitches and bandaging. Similarly with competitive karate, all this limits who can train in such a gym. But that doesn’t mean that the general martial arts’ practitioner is any less devoted or not as tough. I have seen a white belt take out a guy in a bar fight and witnessed a seasoned tournament fighter get his clock cleaned on the street. So what does this have to do with the decline in PP and martial science studies?

Like competition karate, MMA relies on superb athleticism, a sound understanding of the rules and largely, the right coach. As in most sports, sports medicine, psychology and physiology are important to the success of the competitor but are more the responsibility of the coach. Again we return to this idea of ownership.

On the other side of the coin is the intelligence level of many adults. Adults who are not afraid to question, better traveled, have unlimited access to information and are a bit more discretionary in where and how they invest their dollars. With sports, it’s quite easy to understand and accept what would allow or limit a person’s involvement. However when it comes to those martial arts that include a more cerebral side, it is not as easy to fool the perspective student, new or seasoned.

As one of the originators of the study of martial science and still actively evolving and teaching martial science today, it has become increasingly important to understand that the study of martial science is not a single methodology but rather a collection and collaboration of Eastern and Western medical practices and functional sciences applied to everyday training and real life fighting applications and that these variances must be equally developed. It is also important to understand that there are some areas of study, like simple body mechanics, that can stand alone while areas like TCM (Traditional Chinese Medicine to which acupuncture is one aspect) require a dependency on a sound foundational understanding of the mechanistic body to be genuinely effective. After all, the entire premise of combat is to destroy our opponent’s ability to defend himself and what easier way than to understand the physical and mental structure of man and to seek out inherent weaknesses. All the intellectual expertise is no match for a good, hard fighter. But take someone with average but solid fighting skills and functionally apply any of the multitude of martial science principles and the playing field shifts.

Sometimes it is easier to express what something is by illustrating what it is not. So what isn’t martial science? For one, it isn’t applying an ongoing list of ill-applied or irrelevant concepts to some untested or prescribed set of techniques. Martial science isn’t intended to provide the student with some self-defense techniques or fancy buzzwords. Martial science is not stagnant and invariable. Martial science is not untouchable or sacred. Martial science is not theoretical or theatrical. Martial science is not prepackaged and microwaveable. So what is martial science?

Martial science requires study, real study, and that study can be very superficial or very deep and wide. It all depends on the student. Martial science, at any level, provides for the ability to reverse engineer any technique or current training method and draw from a number of systems of analytics to identify any inherent flaws, both in the opponent’s attack and the student’s response. Through this exercise, the student will begin to recognize that there are more similarities between attacks and responses than differences. Like training with a good boxing coach, a complete and proper martial science system will develop an equally effective and balanced offense/defense, rather than just focusing on defensive responses. While some form of preset techniques may be used to transfer information and study intent, a majority of practice will become more dynamic and less dependent on pre-arranged drills. Martial science study should apply to the development of the student’s own physicality if not more than the development of any self-defense application against an attacker. Martial science is ever evolving and ever changing. Martial science like any science must be open to challenge and enquiry. Martial science is dependent on active physical and technical exchange. And though in the early stages of learning the student will be exposed to hundreds of medical and science based concepts and principles, the ultimate goal is simplicity, to know what is needed and when it is needed, and with as little wasted effort as possible.

It is important to recognize that the technology of the body and mind changes very little. What does change is man’s ability to assimilate old and new information, ingest that information and readily apply any output as needed. During a taped interview of two renowned Okinawan karate masters and life-long friends, Kazou Tajima and Noriaki Ikehara, they described how at age 16 they began karate training while in high school. Upon finishing high school, both joined the Nagamine dojo. They were told to continue their karate training but focus on completing their college education, finding a worthy job and raising a family, and once they retire to devote themselves to the development and discovery of karate. And at the youthful age of 72, their progression and development did and does not rely on being taught by others but by their own continued introspection and open exchange with others. And like the masters of old, they do not limit this exchange with only those from their style but train with practitioners of other styles. I can think of no better definition of martial science study than this.

As someone who thoroughly enjoys the practice of kata, there is no other area of my training that my martial science studies has had the strongest influence on kata. What I have come to realize in the last 10 years is that kata is not as it was expressed to me by my teachers, especially by my Okinawan and Japanese teachers. Kata, like the practice of individual techniques or kihon, is without color or substance. Kata is, in itself, is a contradiction in that by definition kata is set pattern of techniques of a particular teacher, style or school and understanding that definition is largely a modern design created to support a modern physical practice and sport. Unlike any other aspect of the student’s practice, martial science will personalize and elevate kata beyond what any coach or teacher can as it requires deep internal introspection and intuitiveness.

Martial science is to karate what computer technology is to cellular phones. Any martial arts style, like modern cell phones, simply provides a platform and delivery system for a multitude of apps. To function properly these apps need access to other functions on your phone like contacts, data files, pictures, etc. All these individual apps were designed specifically to work seamlessly with one another. Updating of one depends of the revision and updating of the all the others, including the hosting platform, to bring to fruition. Like computer technology and properly written language, martial science studies allows the student to become interactively connected requiring continual revision and updating. Unfortunately, man does not have access to a provider that provides free upgrades every year like Sprint or Verizon does for your cell phone.

Martial Science: Practical Teachings or Sellable Product v.2

2017-09-20

My martial arts journey has been full of ups and downs. I had even considered dropping my training more than once or twice, but luckily something came along that inspired me to keep going. Some of the whys I had control of and some I didn’t. Of all the whys that inspired me, two rise above the rest. First and foremost was my 31 year deep friendship with Mike Tucker and secondly was my introduction to the world of “pressure points” in 1989. Aside from walking through the doors for my first day of karate class, nothing has had more of an impact on my karate or myself.

Oddly enough, it was our introduction into “pressure points” that deepened our personal and professional careers. We knew we had come across something unique and real, not just in the pressure points arena but with karate in general. We made some very serious professional decisions that would allow us to continue to learn and train, and develop personally. Sadly, we lost Mike in July 2016. But well before his passing, Mike and I discussed the general direction of “martial science” as we knew it. We were very disheartened with the current path of a defined system of study we directly helped develop and organize. What was once intended to provide martial artists with the resources to think and develop themselves was being replaced with an agenda of expanded egos and increased profits. Neither of us were very happy with this direction but Mike reminded me that we had changed the landscape once before, and though circumstances were now different than before, we could still do our part to bring the ship back on course. Mike challenged me to stay on task which included writing my “dream” book which resulted in these blogs. Again Mike reminded me why he and I had taken the paths we had taken together, which ironically led me down a different path, and that letting this go by the way side was not who we are.

So how just how did we get involved in pressure point studies? I am so glad you asked. In 1988, our then instructor hosted George Dillman. For unimportant reasons Dillman declined to return but sent one of his senior black belts instead. Welcome Rick Moneymaker. Though a student of Dillman, Moneymaker’s presentation and explanations were quite different. After hosting 2-3 seminars taught by Moneymaker between 1988-1989, Moneymaker was contracted to conduct six 6 hour “immersion” clinics every other weekend over a 2 ½ month time frame. This would be the first time Moneymaker and Muncy had ever publicly taught their TCM (Traditional Chinese Medicine) based applications to anyone other than their own students. Our group was, in a sense, an experiment. What better way to “prove” this unproven methodology while developing a delivery system with a group of “newbies”. What and how Moneymaker taught us was designed based on our current capabilities. He knew the physical nature of our training; that we were fighters at heart and had a sound grappling base. The intent was not to teach us a new system or new techniques or new kata … we had plenty. What Moneymaker presented to the group was a method of study and resources that was applicable to any style or system. This was the mantra we heard over and over. But teaching us was only half of the experiment.

This was new ground for he and Muncy in teaching an unbiased group. We would either “prove” their teachings or send them back to the drawing board. We were just as important to their growth as he was to ours. Every training session was not about learning or creating new techniques but how can we take what we already do and make it better. We were not expected to duplicate techniques but rather we were expected to use our ever evolving knowledge to prove our own techniques were already proper and viable, fix them if fixable or dispose of them. Nothing could exist for the sake of existing. Not only did this experiment succeed beyond its original intent, the results would become the study and teaching standard for years to come.

This new study was outside our usual 99% physical training regimen. This TCM thing required us to engage our brain muscles like never before. Our new karate library quickly expanded to include Gray’s Anatomy, a medical dictionary, books on sports medicine, sports psychology, and various writings on acupuncture and applied sciences. When we weren’t just whacking on each other, we were studying the results of those whackings and how we could get “more bang for the buck”. This new study didn’t rely on opinions or system ideology. Every practice and study session required us to look in the proverbial mirror of truth. No longer could we take anything on face value. We were forced to examine and re-examine everything we thought we knew and taught. And we didn’t just challenge each other physically and mentally. We were encouraged to openly challenge Moneymaker as well.

Keep in mind that at this time, Moneymaker and his instructor/partner, Tom Muncy, were still associated with Dillman. While Dillman based their curriculum on an overlay of anatomy and physiology (little did they know they were in the midst of gold mine), it was Moneymaker and Muncy’s additional application of TCM took our studies to levels unknown to Dillman's core group. After all, TCM was the understood sciences upon which the original Eastern martial and healing arts were based. It is also worth mentioning that these very sciences and practices remain literally unchanged after 3000 years.

After training with Moneymaker for about 2+ years, Moneymaker felt it was time for me and Mike to jump into the Dillman pool by attending one of their national seminars. He expressed so with reservation. He told us that after witnessing the other side of the “PP” fence, one of two things could happen. Mike and I would run for the hills knowing we were “light years” ahead and be content, or we would have a whole new appreciation for what “we” were doing and keep going. As you can guess, we ran alright, but in the right direction.

After a few hours at the seminar and witnessing for ourselves, Moneymaker told Mike and I we could walk away for 20 years without continued development and return to the Dillman fold and still exceed the others. How little did any of us realize that this almost jokingly statement would one day become reality and more than once. While Mike and I continued to train directly with and under Moneymaker, our continued growth was 90% self-development and that was largely by design. Partly because we lived in Houston and Moneymaker was tucked away in the mountains of western Virginia. The real experiment was our ability to develop, on our own, a competence based training and assessment system that we could present to other martial art schools. Needless to say, we exceeded beyond all expectations.

As I indicated in my earlier blogs, we had crossed trained in many different styles. All of us had been exposed to various styles claiming to be the best in ultimate self-defense including “the long lost art” of pressure point fighting. But this time was different. From the beginning, there was an emphasis on developing “relationships” built on integrity and honesty… integrity of each other, integrity in what we were studying and teaching, no false claims and no hidden agendas. If it was crap, we called it and each other out as crap. No egos involved. We had nothing to lose and everything to gain. In a sense, we chose each other. It was very much a two way street. The usual distinctions of teacher/student, expert/novice, 7th degree BB v. 3rd degree BB did not exist.

Like anything new and exciting, Mike and I wanted to share this new found study with others. But we knew we were at a disadvantage. All martial artists have been exposed or participated in various styles claiming to be the best in ultimate self-defense including “the long lost art” of pressure point fighting. We also knew we had to demonstrate that what we were presenting was different from the others. It had to be real. Remember, we are talking about Texas, the “blood and guts” state, where you could step onto the mat with some of the toughest fighters in the world. In those days there were no seeded fighters. A fighter was expected to prove himself every time he or she stepped inside that taped off floor. Reputations were won and lost in the ring. One’s reputation was not solely based on winning but by the level of integrity in their fight, win or lose. And it is this level of “integrity” that led to these writings.

Even though applying the new TCM methodology was exciting, Moneymaker would tell us time and again that the TCM model is only 2% of what we would ever need and that the centerpiece of our studies was a thorough understanding of the physical body or body mechanics. Moneymaker never ceased from stressing that only through a deep understanding of the inherent strengths and weaknesses of the body could we begin to understand how to apply our new found logic. And it wasn’t enough to apply this to an attacker. This new study applied to us as well requiring us to scrutinize our techniques and how those techniques must be performed. Without proper body mechanics to support our techniques, any response to an attack would be based more on luck than ability.

This is where Prof. Remy Presas, Founder of Modern Arnis, completed the picture for us. Prof. Presas took an almost extinct art and not only revived it, he took it beyond anything the Spanish warriors that developed bladed arts centuries before could have imagined. Prof. Presas understood the mechanics of the original arts like no one else. He knew there was no place for fluff as anything but the “truth” could lead to death. He knew every possible response to an attack. Not because he developed the system of Arnis, but because he understood the system of man and what it took to make and keep Arnis “real”. The true genius of Prof. Presas and Arnis was the translation of a truly effective bladed and stick fighting system into an equally effective “empty hand” system; all without any loss of effectiveness or alteration.

Prof. Presas’ art of Arnis is “self-correcting” at its most elemental level. Arnis, like any real form of combat, requires continual interaction between two knowledgeable and ego free partners. While both partners may have similar levels of ability, one will naturally grow beyond the means of the other. This expanded growth of one provides greater challenges for both and forbids stagnation by either. There can be no growth in physical ability or intellectual understanding without deep and intense physical interaction. Of all the principles and concepts taught by Prof. Presas, it is this idea of “self-correction through application” that takes precedence.

As fighters, Mike and I understood that limiting targets on ourselves was just as important as scoring on our opponent. Strategy is everything in a fight but who has time to develop a strategy once the fight commences? This is why sparring and hand to hand are so essential. Sparring and other active partner work helps develops both mental and physical accountability. When it’s just you against an attacker, it’s just you. Every round not fought is a lost experience. Every technique not scrutinized favors your attacker. Every option not considered can be the difference in who walks away and who limps away … or not at all. With all that out of the way, let’s get back this thing called “martial science”.

All the theories, fighting strategies and applied sciences matter little if you do not understand what you are attacking or defending against. This is why one must possess a deep working knowledge of the physical nature of man. Sensei Tetsuhiro Hokama insistently refers to this as “human engineering”. This is the only “real truth” and is first and foremost. I know some very accomplished martial arts, supported only by their years of fighting and without any understanding of “pressure points” that could easily take the heads of some very well-known “martial science” proponents. While these so-called martial science “experts” have an intellectual advantage, these experienced fighters understand the true nature of combat and that of their opponent. And herein lies the beginning of the problems as “Application without science is not fully developed while science without application is simply theory”.

Think of the body as a building waiting to be demolished. 50 years ago this would require a crane and wrecking ball smashing into a building with blunt force. Today, a munitions expert will study the architeural design of the building and strategically set charges. By blowing charges of varying strengths at different times on certain structural points, the collapse of the building can be expertly directed and controlled. The second example is a perfect analogy of martial science. Now is the time to reiterate that martial science is not and never was intended to be distinct art or system. Martial science is a legitimate process that anyone, within physical limits, can apply to any part of their current art. From the beginning of our studies some 28+ years ago, the idea that this study could apply to any style was what separated “us” from “them”.

No fight is won with a single blow, or even two or three. No golf tournament is won by a single round. What wins a tournament is when the golf ball lands in the rough and choosing the right club depending on the nature of the rough, how far the ball needs to travel, other obstacles between the flag and the current ball position and accepting that sometimes that swing will simply put the ball in a better play position. A successful golfer understands the varying “mechanics” required to get the ball from the tee to the hole, regardless of where the ball lands and the surrounding conditions. This level of play, or any level for that matter, cannot be learned from playing a video game on an Xbox. I don’t think that anyone would argue that point. So what accepted basis suggests that anyone can successfully learn a martial art or how to defend oneself from a DVD? I am pretty confident there will never come a time when a professional football team will run training camp via Skype. Yet, most “martial science” camps relay heavily on instruction and even promotional testing and certification by way of DVD or internet download.

What takes a college Heisman trophy winner or Olympic boxer to the next level? It is a combination of medical and sport science related professionals that examine an athlete’s current abilities and movements against higher level athletes so they can determine how they can elevate the athlete. The coaches have the athlete do this every day, day in and day out, against different training partners and under the most grueling circumstances. The most important ingredient in this process is the unselfish willingness of the training partners to help bring out the best in the athlete while doing everything in their power to make the athlete fail. The coaches identify the weaknesses by watching live action training supported by hours upon hours of taped sessions. While the tapes allow the coaches to rewind, slow motion or zoom in on particulars, nothing will ever replace interaction of honest “back and forth” real-time interaction. This physicality is paramount in the study of martial science. This was the premise upon which Mike and I developed our trainings and what I continue with today. It MUST be competence based training and assessment.

Every martial artist that has practiced modern martial arts since the late 19th century was preached to on the importance of kata and that kata is the heart of every martial art taught. So why are kata and fighting (kumite) taught and practiced so differently? While kata is subjective for the person performing the kata as well as the person viewing the performance of the kata, fighting is the complete opposite. And why is that? Because fighting and associated trainings are “competence based”. You either hold your own or you don’t. This is exactly why kata practice and related basics (kihon) are not viewed as “real” or effective. And why? Because kata was never intended to be “competence based” or real. “Real” was never an ingredient in the formation of Karate (or any modern martial art) as a public practice of physical fitness. It wasn’t until Gogen Yamaguchi, Choki Motobu and others of the time began to experiment with various forms of free sparring and safety gear that Karate started to become “competence based”. But since this “new” aspect of Karate was dependent on safety and competitive regulations, it did little to return Karate to anything close to its original intent as a viable life-protection logic.

So what happened? Why is kata no longer viewed today in the same reverence as 150 years ago? Kata as taught today isn’t necessary, plain and simple. So why do the martial arts maintain something that is seemingly unnecessary? Geez you a lot of questions.

Kata practice has largely come to represent more of a cultural significance rather than as a system of effective civil defense. Today, Kata largely serves as a means to identify the various styles, by specific regions, lineages and systems. Kata, unlike sparring, defines the basic teachings that identifies specific school or system, even when different schools practice the same named Kata. Bassai/Passai, for example, not only have various performance versions between styles, these kata have been further diluted into “sub-kata” like Bassai dai and Bassai sho. Again these differences are largely intended to separate and distinguish one style or school from another. This is extremely important in the international and national competitive arenas. More interesting than that is the fact that tournament competitions, open or traditional, have defined what martial arts base their curriculums and subsequently teach. Essentially sport karate now defines the entire martial arts market including training equipment, uniforms, safety equipment, weapons, expanded trainings with dance teachers and gymnasts, advertising and business management program.

With a huge majority of martial art schools participating in the competition scene dictated by the above described market needs, could create a dilemma for any school attempting to adopt any level of a legitimate martial science program into their curriculum. I am not inferring it can’t be done. It just depends on that respective school and instructor. I know. I was one of those schools. From 2005-2014 our dojo was a member of the world’s largest competitive Goju-Ryu organization under the auspices of the Japan Karate Federation/Goju-Kai. We practiced two versions of karate; one that aesthetically met organizational and competitive standards and another version that “worked”. On the other extreme, there are systems like Isshinryu that, due to its technical performance of kata based techniques, would require more than just a few variation changes. A substantial revision of the entire technical system would be required in order to integrate and apply just simple proper body mechanics. Granted while aspects of martial science can be adopted to their free standing self-defense techniques, the science of body mechanics takes precedence over the art, not the other way around. Outside of sparring or free-standing self-defense technique, which are totally “competence based”, the remaining kata based “subjective based” curriculum is left with much to be desired.

Here is where martial science comes to the rescue to such schools and systems. But wait … didn’t I just say the opposite? No, not at all. That is the beauty of a solid martial science program. But not all martial science programs are created the equal. Many martial science programs are martial science programs by name only. So how can someone determine the difference? The proof is in the pudding. I always start a seminar with the following disclaimer; “I will never claim what I do is better than what you do. You do what do and I’ll do what I do. And as someone helps you up from the floor, you tell me which works better.

Alrighty. That’s enough for today. We have covered many whys. Keep in mind that the intent of these blogs is to help the general karate public understand what martial science really is and that there is a difference between the various programs and organizations out there. Unfortunately, “martial science” has largely become a lucrative marketable product and is intended to advantage the “martial science organization” over their members and subscribers. I know… I used to support a couple of them. Fortunately I have the ability and collaborative support of others to share what Mike Tucker and I were presented so many years ago and continually evolve today. I know my buddy Mike’s hand is helping me type these words and more importantly I know he is waiting to either kick my butt or shine that smile Mike was known for.

The next segment on this topic will define the differences between a legitimate martial science program and what is commonly available in the market. As stressed in this blog, there is not only a difference in the integrity of technique but a greater difference in the integrity of those who present their programs. If these blogs do nothing more than to incite queries, than I have accomplished something positive.

As always I appreciate all comments, questions and comments, positive or not. So please feel free to forward to info@houstonkarate.org.

Bunkai: Final Chapter (Repost)

2017-07-04

Now, with all the preparatory narratives in place, let’s jump right in. Let’s see just how far down the rabbit hole we can go.

Forget everything you think you know about your Karate. Forget high block, forget reverse punch, forget front stance, forget kata …forget it all. Isn’t that one of the mantras of BJJ, the mother of the UFC and MMA; to set aside the impractical for the practical? Although BJJ is a largely known as a sport defined by ring rules, the approach to teaching their art is superbly defined.

In my humble opinion, BJJ has done something very few modern martial arts can’t even come close to claiming. The Gracies took jujutsu/judo to a whole new level by dissecting not only the techniques, they examined entry and exit points of various mounts, the connectivity of opponents, turning disadvantage to advantage, turning advantage to disadvantage and much more. The Gracies did exactly what Bruce Lee did. Either understood that the intent of their training was not to fit a mold but rather mold their technique to fit an ever changing combat need.

General George S. Patton’s 3rd Army were key to the downfall of Hitler in WWII. Patton moved faster and more successfully than any other allied division. Hitler’s military tried creating barriers to deter Patton but each time they failed; largely because Patton anticipated their actions. His successful campaign was based on one of his most famous quotes, “Fixed fortifications are a monument to the stupidity of man”.

In BJJ, transition is everything. The same applies to boxing, wrestling, silat, arnis/balintawak/escrima and almost all forms of hand to hand combat. Solo practice serves only to help instill technique recognition and subsequent muscle memory. Only by engaging with a partner(s) does the student begin to rationalize the underlying components that are the “real” basics. And what are those “real” basics, you ask? Well, now that you ask, let’s take another look at the scope of most Karate schools.

It would be safe to say that 99% of Karate schools teach 3 devices of study; kata, sparring and some form of hand to hand [I refrain from using the term “self-defense” when referring to grappling, tuidi, throws, etc. due to the fact that Karate in itself represents self-defense]. If we look at the three, most would agree that on the surface, on a practical and applicable scale of 1 to 3, a majority would assign sparring to #1, followed by hand to hand at #2 and Kata being #3. This was the premise of my first 18 years of martial study.

Sparring and competition represented the “entrée” of our training. Everything else was a “condiment” of sorts. Our hand to hand came by way of one of our instructors who was a police sergeant. Our school acted as the PT and self-defense training center for the police dept. The base for his hand to hand was kuk sool (hapkido). For the most part, I was the “lucky” one at the dojo to act as his teaching and training “uke”. Had it not been for the police dept.’s interaction with this instructor and our school, I can honestly say I doubt we would have had any form of a substantial hand to hand base.

This leaves us with kata. For the most part, even today, kata serves two purposes; 1. Part of a testing syllabus and, 2. Competition. This is why kata is largely viewed as impractical, almost useless beyond the two items I mentioned, yet kata is the prescribed backbone of “traditional” karate. I am one of the first ones to agree that kata and associated basics are impractical and useless; at least in the context they are understood and taught. “Heresy”, you say … BLASPHEMY!!!! You ask, “How can you say that, especially since you practice and teach a traditional martial art?” That’s because I don’t.

My base art of Okinawa Goju-Ryu has deep, connected roots to Okinawa but it is far from traditional, at least not in the usual application of the word. This same attitude is expressly emphasized by the leaders throughout our organization. Our art is ever expanding and evolving, the same as it has done for centuries. What doesn’t change is the nature of our world and most significantly human physics.

Whether it be sparring, hand to hand or kata, the key is studying proper body mechanics. In the simplest of terms, bones provide skeletal infrastructure, muscles manipulate that infrastructure, and nerves activate those muscles that support an ever changing infrastructure. In just this simplest of simple examples, motion is inferred.

The body’s infrastructure is a collection of properly aligned bones functioned by a complex series of push/pull leverage actions or arcs. While a straight punch may move in a linear direction, this “simple” technique requires neuro-muscular facilitation of muscles which affects the entire infrastructure (arcs) from the little toe to the head. Since every motion requires some level of muscle contraction, understanding these internal variances is the essence of kinesthesia.

I am a fighter, plain and simple. I “bang”. Everything I do and teach must support my ability to take out my opponent. If any part of my “karate” doesn’t apply in this area, I throw it out. I do not teach anything for the sake of tradition, which is why I do not teach “blocks” as blocks, at least not in the “traditional” sense. One of first things a boxer is taught is to move and parry. If a “karate” block was so effective, every MMA fighter would include them as part of their training repertoire? Would I ever use a “high block” to defend against a face punch or overhead attack or a low block against a front kick? With all due respect, “HELL NO!” So why I do teach kata?

My entire curriculum is based on what I have termed as “The Five Combative Postures”: Timing, Distancing, Footwork, Targeting/Placement of Technique and Body Alignment. I apply these to every aspect of my trainings and teachings. This was a gift from Prof. Remy Presas. “Tees ees it … noting more”, he would say in his strong “pilifino” accent. “Eet is not enoup to know… you muh peel it.” “Plo (flow)… your techniques muh plo”. I am not making fun of my teacher’s accent. Saying this in this way is like hearing his voice again… brings a smile to my face. This is why I always say Remy Presas taught me more about karate then anyone.

So rather than focusing on a designation, like high block, I focus on the motions. Can the “motions” (both hands) of a “high block” be used against a wrist grab, double wrist grab, choke hold, punch (straight, upper or hook) or even a head lock? What if you could use a front stance in practical application just as you would any hand technique? Apply this to every technique you know, every kata, every partner drill and so on.

As I stated in my earlier blogs, this could create a dilemma for many “traditional” stylists. What I present requires smooth, tight flowing techniques involving both hands. This would require these stylists to dig deep… tradition or useful. Knowing that very few martial arts practiced today hold any real resemblance of their parent system, even fewer created after WWI and even less than those founded after WWII, it is with great respect that we hold onto the cultural traditions of the founders and their birthplaces.

If we truly want to honor these “masters”, then we must accept the baton and follow their teachings. Research, learn, study, fail and share. Today’s martial artist has access to an accumulation of centuries worth of combat from across the world. Combine this with Western and Eastern medical practices and applied sciences and the only limit is that of the mind. My Goju-Ryu sensei, Luis Morales, introduced me to an Okinawa saying, “On Ko Chi Shin” 温故知新 To Study the Old is to Understand the New.

Teach this idea and methodology to your students from day one. Kata now becomes a vehicle for practicing the multitude of concepts and experiences of the teacher. Teaching them to teach themselves is your gift to them. Bunkai is not an afterthought taught after years of empty kata practice. Bunkai is the basis of every technique taught from day one that breathes life into kata.

This is my gift to all my teachers.

Please email any comments to info@houstonkarate.org