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 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.