The following is an excerpt from "Outline of Karate" written by Chojun Miyagi.
--------------------------------------------------------
Karate Shidoho (Karate Instruction Method)
1. Yobi Undo (Preparatory Exercise)
At the beginning of the training session perform yobi undo to exercise joints and muscles in order to enhance flexibility, strength and endurance. At the end of the training session, perform seiri undo (cool-down exercise) to relax te muscles. This is to follow with breathing exercise and seiza (quite sitting).
2. Kihon Kata (Fundation Kata)
Sanchin, Tensho and Naihanchi are the kihon kata. The objective of kihon kata training is to develop a strong body, proper posture, develop fighting spirit and coordinate breathing with the use of power.
3. Hojo Undo (Supplementary Exercise)
The objective of hojo undo is to learn the basic principles and technical components of the karate techniques. The drills are movements from the kaishu kata. Some of these drills are performed with equipment to develop overall body or specific muscle strength necessary for delivery of karate techniques.
4. Kaishu Kata (Utilization Kata)
There are 20 to 30 different kaishu kata. Many named after their originators. Kaishu kata consist of movements where offensive and defensive techniques are arranged logically. The usage of these techniques can be understood by applying appropriate body tension and power in accordance with the movements when training in kaishu kata. Additionally, training in kaishu kata develops fighting spirit and physical stamina.
5. Kumite Renshu (Fighting Drill)
After having mastered several kaishu kata,they should be dissected to reveal the fighting techniques. Apply these techniques in kumite renshu with vigour and spirit as if in an actual fighting situation.
Monday, December 28, 2009
Sunday, December 27, 2009
Walking in the Dark
Studying karate nowadays is like walking in the dark without a lantern. We have to grope our way in the dark. There are so many things in karate that does not make sense and there are a lot of things I cannot understand. Therefore, while our grand masters are still alive, we have to see them and ask many questions. I think it is still very difficult to find the answers even if we did so.
--- Chojun Miyagi
Sanchin Kata
I would like to provide some information on heishu kata for those who study karate. Heishu kata means fundamental kata. In Goju-Ryu, you have to develop your mind and body by doing Sanchin kata before entering the way of karate. Stand firm and straight with stable stance, hands positioned properly and breathing harmoniously. Stand like this and you will feel Sanchin ecstasy. This is is the stationary version of Sanchin kata. There is also a moving version of the Sanchin kata that is also called Papurin. Usually we refer to both versions as Sanchin. When performing Sanchin kata, concentrate your attention on the tanden, a point just below the navel, the back of the head and the buttocks. Tuck your chin in and lift the back of your head high. Charge tanden with energy. Tuck your buttocks in. These three points are not independent from each other, but are interrelated. I have heard that the principles of Sanchin are the same as Zazen or other quite sitting exercises.
---Chojun Miyagi
Thursday, December 24, 2009
Eight Verses of Kenpo
Eight Verses of Kenpo (From Bubishi)
1. The mind is the same as heaven and earth.
2. Pulse and blood circulation are like the sun and moon.
3. Techniques are goju (hard, soft), inhale and exhale.
4. Body changes in accordance with situation.
5. Hand goes in where there is an opening.
6. Stepping forward, backward, apart and close.
7. Eyes must see all directions.
8. Ears can hear from afar.
--- Bubishi
Tuesday, December 22, 2009
How to Learn Kata
Beginning students learn only the foundation kata, Nahanchin kata for Shuri-te and Sanchin kata for Naha-te. The emphasis is on proper breathing, proper postures and the development of ability to generate explosive force with very short movements. The use of the hips and the turning of the body to generate power are not of concern at this stage.
Only after the students have mastered the first stage, sometimes it take years, the other kata are to be taught. At this second stage, the use of the hips and the turning of the body to generate power are to be added to the training. This is to be in conjunction with the study of kaisai of the kata. That is why it usually take a year or two to learn one kata.
---Ankoh Azato
Only after the students have mastered the first stage, sometimes it take years, the other kata are to be taught. At this second stage, the use of the hips and the turning of the body to generate power are to be added to the training. This is to be in conjunction with the study of kaisai of the kata. That is why it usually take a year or two to learn one kata.
---Ankoh Azato
Goju is Like the Willow
Goju is like the willow in strong wind. The strong wind blows the willow. The willow never resist the wind, just remains passive, but never be broken or destroyed. In this way we take advantage of the flow of the opponent's strength. This is a secret of the art that we have to master through constant practice.
---Chojun Miyagi
Friday, June 19, 2009
Confucius Said
The words of Confucius:
Reviewing the old as a means of realizing the new - such a person can be considered a teacher.
Zigong asked about exemplary persons. The Master replied: "They first accomplish what they are going to say, and only then say it."
Learning without due reflection leads to perplexity; reflection without learning leads to perilous circumstances.
To become accomplished in heterodox doctrine will bring nothing but harm.
Zilu, shall I teach you what wisdom means? To know what you know and know what you do not know - this then is wisdom.
Reviewing the old as a means of realizing the new - such a person can be considered a teacher.
Zigong asked about exemplary persons. The Master replied: "They first accomplish what they are going to say, and only then say it."
Learning without due reflection leads to perplexity; reflection without learning leads to perilous circumstances.
To become accomplished in heterodox doctrine will bring nothing but harm.
Zilu, shall I teach you what wisdom means? To know what you know and know what you do not know - this then is wisdom.
Sickness of the Mind
To think only of winning is sickness. To think only of using the martial arts is sickness. To think only of demonstrating the result of one's training is sickness, as is thinking only of making an attack or waiting for one. To think in a fixated way only of expelling such sickness is also sickness. Whatever remains absolutely in the mind should be considered sickness. As these various sickness are all present in the mind, you must put your mind in order and expel them.
---Yagyu Munenori
Thursday, June 4, 2009
The Core of Karatedo
The core of karatedo is so profound that it can only be comprehended, as in the case of the martial arts in general, when the practitioner can completely grasp the meaning of the zen saying, "Transmit outside of the orthodoxy and not fixed on words."
--- Chojun Miyagi
Tuesday, May 5, 2009
Technique and Posture
把势、把势，全凭架式。
Techniques, Techniques, they depend on posture (structure).
没有架式，不算把势。
Without posture (structure), there is no technique.
--- Martial Proverb
Techniques, Techniques, they depend on posture (structure).
没有架式，不算把势。
Without posture (structure), there is no technique.
--- Martial Proverb
Saturday, May 2, 2009
Karate Ni Sente Nashi
“Karate ni sente nashi” means “No first attack in karate”. There seems to be misunderstandings about its meaning. The following are words of two karate masters that might provide some clarification.
There is an expression, “karate ni sente nashi.” Apparently some people interpret this literally and often profess that “one must not attack first,” but I think that they are seriously mistaken. To be sure, it is certainly not the budo spirit to train for the purpose of striking others without good reason. I assume that you already understand that one’s primary purpose must be the training of mind and body. The meaning of this saying, then, is that one must not harm others for no good reason. But when a situation can’t be helped, in other words, when, even though one tries to avoid trouble, one can’t; when an enemy is serious about doing one harm, one must fiercely stand and fight. When one does fight, taking control of the enemy is crucial, and one must take that control with one’s first move. Thus, in a fight one must attack first. It is very important to remember this.
There is a precept “karate ni sente nashi.” Properly understood, this indicates a mental attitude of not being eager or inclined to fight. It is the teaching that just because one has trained in karate does not mean that one can rashly strike or kick others. It seems that there are two types of mistaken interpretations regarding this precept, and [I’d]
like to correct them.
The first is a mistaken understanding held by some people who are not karate practitioners. Such people say, “In all fights the opportunity for victory is seized by getting the jump on your enemy; a passive attitude such as sente nashi is inconsistent with Japanese budo.” Such a view forgets the essential purpose of budo: Bu takes as its ideal the stopping of the spear, and its aim is the maintenance of peace. Those who make such statements do not understand that the true spirit of Japanese budo means not being bellicose. When faced with someone who disrupts the peace or who will do one harm, one is as a warrior gone to battle, and so it only stands to reason that one should get the jump on the enemy and preempt his use of violence. Such action in no way goes against the precept of sente nashi.
Second is a mistaken understanding found among some karate practitioners. It is a view that does not see sente nashi as an attitude, but rather as a literal, behavioural rule to be rigidly followed. As noted above, when absolutely necessary, when one is already facing a battle, it is an accepted truth of strategy that one should try to take sensen no sen ( take the initiative and attack first) and forestall the enemy’s actions.
In conclusion, the expression karate ni sente nashi should be properly understood to mean that a person who practices karate must never take a bellicose attitude, looking to cause an incident; he or she should always have the virtues of calmness, prudence and humility in dealing with others.
There is an expression, “karate ni sente nashi.” Apparently some people interpret this literally and often profess that “one must not attack first,” but I think that they are seriously mistaken. To be sure, it is certainly not the budo spirit to train for the purpose of striking others without good reason. I assume that you already understand that one’s primary purpose must be the training of mind and body. The meaning of this saying, then, is that one must not harm others for no good reason. But when a situation can’t be helped, in other words, when, even though one tries to avoid trouble, one can’t; when an enemy is serious about doing one harm, one must fiercely stand and fight. When one does fight, taking control of the enemy is crucial, and one must take that control with one’s first move. Thus, in a fight one must attack first. It is very important to remember this.
--- Choki Motobu
There is a precept “karate ni sente nashi.” Properly understood, this indicates a mental attitude of not being eager or inclined to fight. It is the teaching that just because one has trained in karate does not mean that one can rashly strike or kick others. It seems that there are two types of mistaken interpretations regarding this precept, and [I’d]
like to correct them.
The first is a mistaken understanding held by some people who are not karate practitioners. Such people say, “In all fights the opportunity for victory is seized by getting the jump on your enemy; a passive attitude such as sente nashi is inconsistent with Japanese budo.” Such a view forgets the essential purpose of budo: Bu takes as its ideal the stopping of the spear, and its aim is the maintenance of peace. Those who make such statements do not understand that the true spirit of Japanese budo means not being bellicose. When faced with someone who disrupts the peace or who will do one harm, one is as a warrior gone to battle, and so it only stands to reason that one should get the jump on the enemy and preempt his use of violence. Such action in no way goes against the precept of sente nashi.
Second is a mistaken understanding found among some karate practitioners. It is a view that does not see sente nashi as an attitude, but rather as a literal, behavioural rule to be rigidly followed. As noted above, when absolutely necessary, when one is already facing a battle, it is an accepted truth of strategy that one should try to take sensen no sen ( take the initiative and attack first) and forestall the enemy’s actions.
In conclusion, the expression karate ni sente nashi should be properly understood to mean that a person who practices karate must never take a bellicose attitude, looking to cause an incident; he or she should always have the virtues of calmness, prudence and humility in dealing with others.
--- Kenwa Mabuni
Wednesday, April 22, 2009
Practice Kata Properly
In karate, the most important thing is kata. Into the kata of karate are woven every manner of attack and defence technique. Therefore, kata must be practiced properly, with a good understanding of their meaning. There may be those who neglect the practice of kata, thinking that it is sufficient to just practice kumite that has been created based on their understanding of the kata, but that will never lead to true advancement. The reason why is that the ways of thrusting and blocking have innumerable variations. To create kumite containing all of the techniques and each and every one of their variations is impossible. If one sufficiently and regularly practices kata correctly, it will serve as a foundation for performing any of the innumerable variations.
However, if practice of kata is all you do you will not develop sufficient ability. If you do not utilize various training methods to strengthen and quicken the functioning of your hands and feet, as well as to sufficiently study things like body-shifting and engagement distancing, you will be inadequately prepared when the need arises to call on your skills.
If practiced properly, two or three kata will suffice as "your" kata; all of the others can just be studied as sources of additional knowledge. Breadth, no matter how great, means little without depth. In other words, no matter how many kata you know, they will be useless to you if you don't practice them enough. If you sufficiently study two or three kata as your own and strive to perform them correctly, when the need arises, that training will spontaneously take over and will be shown to be surprisingly effective. If your kata training is incorrect, you will develop bad habits, which, no matter how much kumite and makiwara practice you do, will lead to unexpected failure when the time comes to utilize your skills. You should be heedful of this point.
Correctly practicing kata - having sufficiently comprehended their meaning - is the most important thing for a karate trainee. However, the karate-ka must by no means neglect kumite and makiwara practice, either. Accordingly, if one seriously trains – and studies - with the intent of approximately fifty percent kata and fifty percent other things, one will get satisfactory results.
However, if practice of kata is all you do you will not develop sufficient ability. If you do not utilize various training methods to strengthen and quicken the functioning of your hands and feet, as well as to sufficiently study things like body-shifting and engagement distancing, you will be inadequately prepared when the need arises to call on your skills.
If practiced properly, two or three kata will suffice as "your" kata; all of the others can just be studied as sources of additional knowledge. Breadth, no matter how great, means little without depth. In other words, no matter how many kata you know, they will be useless to you if you don't practice them enough. If you sufficiently study two or three kata as your own and strive to perform them correctly, when the need arises, that training will spontaneously take over and will be shown to be surprisingly effective. If your kata training is incorrect, you will develop bad habits, which, no matter how much kumite and makiwara practice you do, will lead to unexpected failure when the time comes to utilize your skills. You should be heedful of this point.
Correctly practicing kata - having sufficiently comprehended their meaning - is the most important thing for a karate trainee. However, the karate-ka must by no means neglect kumite and makiwara practice, either. Accordingly, if one seriously trains – and studies - with the intent of approximately fifty percent kata and fifty percent other things, one will get satisfactory results.
--- Kenwa Mabuni
The Ritual Cat
When the spiritual teacher and his disciples began their evening meditation, a cat who lived in the monastery made such noise that it distracted them. One day the teacher ordered that the cat be tied up during the evening practice.
Years later, when the teacher died, the cat continued to be tied up during the meditation session. And when the cat eventually died, another cat was brought to the monastery and tied up. Centuries later, learned descendants of the spiritual teacher wrote scholarly treatises about the religious significance of tying up a cat for meditation practice.
Years later, when the teacher died, the cat continued to be tied up during the meditation session. And when the cat eventually died, another cat was brought to the monastery and tied up. Centuries later, learned descendants of the spiritual teacher wrote scholarly treatises about the religious significance of tying up a cat for meditation practice.
--- Zen Story
Monday, April 20, 2009
Quality not Quantity
A dramatic ballad singer studied under a strict teacher who insisted that he rehearse day after day, month after month the same passage from the same song, without being permitted to go any further. Finally, overwhelmed by frustration and despair, the young man ran off to find another profession. One night, stopping at an inn, he stumbled upon a recitation contest. Having nothing to lose, he entered the competition and, of course, sang the one passage that he knew so well. When he had finished, the sponsor of the contest highly praised his performance. Despite the student's embarrassed objections, the sponsor refused to believe that he had just heard a beginner perform. "Tell me," the sponsor said, "who is your instructor? He must be a great master." The student later became known as the great performer Koshiji.
--- Traditional Story
What is Karate?
Karate is an art which cultivates courage and develops physical and mental health through its practice. In addition, karate training enables the individual to defend himself against physical aggression without reliance upon weapons. It is also possible, however, to use certain tools or instruments in one's defense depending on the circumstances.
--- Chojun Miyagi
Sunday, April 19, 2009
How Long Will It Take?
A martial arts student went to his teacher and said earnestly, "I am devoted to studying your martial system. How long will it take me to master it."
The teacher's reply was casual, "Ten years."
Impatiently, the student answered, "But I want to master it faster than that. I will work very hard. I will practice everyday, ten or more hours a day if I have to. How long will it take then?"
The teacher thought for a moment, "20 years."
"But, if I really, really work at it. How long then ?" asked the student.
"Thirty years," replied the Master.
"But, I do not understand," said the disappointed student. "At each time that I say I will work harder, you say it will take me longer. Why do you say that ?"
Replied the Master," When you have one eye on the goal, you only have one eye on the path."
The teacher's reply was casual, "Ten years."
Impatiently, the student answered, "But I want to master it faster than that. I will work very hard. I will practice everyday, ten or more hours a day if I have to. How long will it take then?"
The teacher thought for a moment, "20 years."
"But, if I really, really work at it. How long then ?" asked the student.
"Thirty years," replied the Master.
"But, I do not understand," said the disappointed student. "At each time that I say I will work harder, you say it will take me longer. Why do you say that ?"
Replied the Master," When you have one eye on the goal, you only have one eye on the path."
--- Martial Art Story
Saturday, April 18, 2009
Saturday, April 11, 2009
Father's Test
There was once a great master of kenjutsu (sword art) renowned throughout Japan who, when visited by another great master, wished to demonstrate the teaching he had given his three sons.
The master winked at his guest and placed a heavy metal vase on the corner of the sliding doors, wedged it with a piece of bamboo and a small nail in such a way that the vase would fall on the head of the first one who came into the room when the door was opened.
While chatting and drinking tea, the master called his oldest son who came immediately. Before opening the door, he felt the presence of the vase and its position. He slid back the door, put his left hand through the gap to catch the vase and continued opening the door with his right hand. Then, clutching the vase to his chest, he entered the room, shutting the door behind him and replaced the vase; he came forward and greeted the two masters. 'This is my oldest son', said the host smiling, 'he has learnt my teaching well and one day he will undoubtedly be a master of kenjutsu.'
The second son was called and he entered without hesitating and only caught the vase at the last moment: it almost landed on his head. 'This is my second son', said the master, 'he still has a lot to learn but he is improving every day.'
Then the third son was called. Entering the room hurriedly, he was struck on the head by the vase. The blow was a heavy one but before the vase hit the tatami, he drew his sword and, in one quick action, cut the piece of metal in two. 'This is my youngest son, Jiro', said the old man, 'he is the baby of the family and he still has a long way to go.'
The master winked at his guest and placed a heavy metal vase on the corner of the sliding doors, wedged it with a piece of bamboo and a small nail in such a way that the vase would fall on the head of the first one who came into the room when the door was opened.
While chatting and drinking tea, the master called his oldest son who came immediately. Before opening the door, he felt the presence of the vase and its position. He slid back the door, put his left hand through the gap to catch the vase and continued opening the door with his right hand. Then, clutching the vase to his chest, he entered the room, shutting the door behind him and replaced the vase; he came forward and greeted the two masters. 'This is my oldest son', said the host smiling, 'he has learnt my teaching well and one day he will undoubtedly be a master of kenjutsu.'
The second son was called and he entered without hesitating and only caught the vase at the last moment: it almost landed on his head. 'This is my second son', said the master, 'he still has a lot to learn but he is improving every day.'
Then the third son was called. Entering the room hurriedly, he was struck on the head by the vase. The blow was a heavy one but before the vase hit the tatami, he drew his sword and, in one quick action, cut the piece of metal in two. 'This is my youngest son, Jiro', said the old man, 'he is the baby of the family and he still has a long way to go.'
--- Martial Art Story
Friday, April 10, 2009
Chasing Two Rabbits
A martial arts student approached his teacher with a question. “I’d like to improve my knowledge of the martial arts. In addition to learning from you, I’d like to study with another teacher in order to learn another style. What do you think of this idea?”
“The hunter who chases two rabbits,” answered the master, “catches neither one.”
“The hunter who chases two rabbits,” answered the master, “catches neither one.”
--- Martial Art Story
Thursday, March 5, 2009
Shorei-Kan Dojo Kun
Monday, March 2, 2009
Itosu Anko's Ten Teachings
The following was composed by Itosu Anko, a prominent karateka of his generation, in 1908 when he was seventy-seven years of age. It was sent to the Ministry of Education of the Prefecture of Okinawa.
---------------------------------------------------------
Karate was not developed from Confucianism, Buddhism or Taoism. In the old days two styles of karate, Shorin-Ryu and Shorei-Ryu, were introduced from China. Both styles have their strong points and support sound principles. It is vital that they be preverved and not altered. essential points are recorded as follows.
- Karate is not only for physical development. It provides the fortitude to devote body and soul to defend justice and public good. The objective is not to win duals with others. The objective is to avoid bodily harm in case being attacked by thieves and criminals.
- Karate training strengthens muscles and bones and develops a physique like steel and rock. Hands and feet become weapons. However, karate training also cultivates bravery and valour. It should be introduced in our grade schools. If children start karate training in grade school, they will be well prepared when draft into military service. After defeating Emperor Napoleon, the Duke of Wellington said, "The Battle of Waterloo was won on the playing field of our schools."
- Karate training cannot be rushed. Like a bull on a long journey, step by step will eventually cover a thousand miles. If one trains two to three hours everyday, after three or four years of dedicated effort, an average person will experience a great physical transformation and begin to grasp the essence of karate.
- In karate, the proper coordination of hands and feet is essential. They need to be trained sufficiently using the makiwara. With shoulders down, chest relaxed, feet firmly planted on the ground and focus energy at the abdomen, strike the target one to two hundred times each day.
- Karate posture requires the back to be straight and the shoulders down. With feet firmly planted, focus energy at the abdomen and fuse the lower and upper parts of the body into one unit.
- Karate has a large number of techniques. Each technique has to be studied with clear understanding of how it is used in accordance with the situation. They could be strikes, blocks, kicks, throws and grabs. This knowledge was mostly handed down orally.
- If karate techniques were for improving health only, they would be done differently as compare to training for self-defence. Clearly determine the objective and training accordingly.
- Karate training should be done with the feeling of actually in the battlefield. Strikes and blocks have to be delivered as for real. Only constant training in this manner can gradually prepare one for real situations.
- Karate training must be done in accordance with one's physical strength and condition. Excessive training is harmful to one's body and can be recognized when face and eyes became red.
- Karate practitioners, since the old days, usually enjoy a long and healthy life. Karate training strengthens muscle and bone, improves the digestive organs, and regulates blood circulation. If karate training were introduced into the physical education curricula of our grade schools we will produce a large number of strong young men.
With the above ten essential points in mind, if the students at the Teachers College take karate training, they could, after graduation, introduce the discipline in the local grade schools. In ten year's time, karate would be disseminated throughout the entire nation. It will be of great benefit to all citizens. It will also be a valuable asset for our military forces.
Itosu Anko
October 1908
Subscribe to:
Posts (Atom)