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Chakugan [着眼 - 着眼点]

The first two characters/ideograms mean "notice; attention; viewpoint; observation; aiming at; having an eye to," and the second three characters mean "focus of one's attention; what one is looking for; point of view; viewpoint." In this usage both sets apply.

The first set, first character means, "don; arrive; wear," and the second character means, "eyeball." The first of the second set characters means, "don; arrive; wear," the second character means, "eyeball," and the third character means, "spot; point; mark; speck."

Chakugan, if the term is defined correctly, is to set the eyes on the opponent.

How many who practice their kata fail to "look" or "set their eyes" on a direction and/or opponent before they commit themselves to an action. Remember that once you are committed that is it and finding your opponent to be NOT where you anticipate becomes a real issue in combat.

Those of you who are experienced in a combative situation tell the others if you just dive into a situation with guns blazing or do you "look" at the situation and environment "first" before committing yourself to action.

In training this action of chakugan is pronounced at the beginning much like two-person drills are non-resistive to start. As time passes you become more instinctive and then that pronounced turn of the eyes and head become less so almost to the point it "appears" as if you knew what they were going to do before they moved.

Chakugan, think about it, study it, consider it seriously, and then incorporate it into your combative practice and training. There is always "more" to what we practice only if we open our mind to the possibilities. This goes for the term and meaning of "chakugan."

To "SEE" applies to the art of avoidance in self defense. To see intuitively and then to "listen" to your gut feelings, if you will allow me the latitude, you can literally see in your mind volatile situations before you enter its arena (this can sometimes be unconscious in nature and we need to learn to listen when the unconscious speaks). Turn around and avoid it all.

Before you can truly see all there is to see in self defense; BEFORE you go ballistic with you karate; you have to know and understand all the various "tells" that trigger that intuitive sense, or third eye if you will, and then you have to pay attention to it and that will not happen if you don't seek out and learn the "facts maam."

Train the mind/brain with knowledge and actions that develop neuron connections that improve how the brain and mind work so when that intuitive process kicks in you will then listen and act upon it to avoid self defense situations.

Chie [知恵]

The characters/ideograms mean "wisdom; wit; sagacity; sense; intelligence; prajna (insight leading to enlightenment)." The first character means, "know; wisdom," the second character means, "favor; blessing; grace; kindness."

Chie or wisdom can often be described by the definitions provided above, i.e. a person who is blessed, has grace and exudes kindness along with great intelligence, wit, common sense and insight into things.

Martial artists who gain mastery over themselves and the system of practice and training tend to be perceived as wise, i.e. with wisdom. Is this actually true and does this actually depend on how mastery is determined and defined?

Wisdom seems to be more than mere mastery of a physical system or discipline even if it includes a higher learning along with some spiritual path followed. It seems to denote a type of person who has released themselves from pride, ego and other traits that would be perceived as less than wise.

It is not some white bearded person sitting atop some mountain you climb to gain "wisdom" but rather a state of being that puts a person in a light that is perceived as enlightened - having knowledge and a spiritual way or insight - an awareness of things beyond the mere physical, philosophically grounded person.

Chikaku [知覚]

The characters/ideograms mean "perception." The first character means, "know; wisdom," the second character means, "memorize; learn; remember; awake; sober up."

Chikaku or perception has many meanings in martial arts. How you perceive things tells you what you know and why but did you know that perception as to perceiving actions or body language can give you indications as to attacks, etc.? Your ability to quickly perceive some action means you will be faster finding a response, etc.

How you perceive means also: perceptions involve the time, the culture and ethnic groups, the power relationships, the perceiving person, the sensory input modes, the perceptions of perceptions as to truth and accurate facts, and both the internal and external environments and now we add perception of movement; perception of body language which includes facial expressions, etc.

Chikara no hōsoku [力の法則]

The characters/ideograms mean "force law." The first character means, "power; strength; strong; strain; bear up; exert," the second character means, "method; law; rule; principle; model; system," the third character means, "rule; follow; based on; model after."

How may actually take the time to find out what chikara no hosoku or force law applies in their community/state? Martial arts instruction often fails in self-defense because they do not address the laws the govern force in their state, counties and cities. You need to discover and know all three area's and if you find yourself in strange lands defending yourself you had better adhere to those area laws as well. Complicated isn't it, maybe that is the reason why it is not openly addressed in self-defense instruction.

Chinkuchi [チンクチ] or Kokoro to karada zan [心と体残]

The characters/ideograms mean "body and mind balance." The first character means, "mind; heart; spirit," the second character means, "body; substance; object; reality," the third character means, "balance; remainder; leftover."

Chinkuchi or as I translate the approximate English definition "kokoro to karada zan or body and mind balance" when applied to martial technique has a variety of sources trying valiantly and diligently to define the term, which is Okinawan dialect, uchiganuchi, for the western mind. Much like trying to define and explain the ken-po goku-i along with other documents like the I Ching, the Tao Te Ching and other ancient classic texts - difficult at best and most esoterically fluid as dependent on individual interpretations.

Some of the Okinawan sensei have tried to convey the meaning to the western mind:

Higaonna Morio, 10th dan Goju-ryu Karate has this to say about chinkuchi:

“This expression [chinkuchi] is used to describe the tension or stability of the joints in the body for a firm stance, a powerful punch, or a strong block. For example, when punching or blocking, the joints of the body are momentarily locked for an instant and concentration is focused on the point of contact; the stance is made firm by locking the joints of the lower body – the ankles, the knees and the hips – and by gripping the floor with the feet.

Thus a rapid free-flowing movement is suddenly checked for an instant, on striking or blocking, as power is transferred or absorbed. Then the tension is released immediately in order to prepare for the next movement.”

Arakaki Kiyoshi, Karate writer, said this:

“A simple explanation is, when punching for instance, to contract the muscles used when punching (especially the triceps and the trapezius), increasing the speed of the punch or block from within your own body.”

Karate historian (and practitioner) Tokashiki Iken had to say about chinkuchi:

“When punching, the most important thing is that the “koshi” [hips] are in it, and that chinkuchi is being utilized. Chinkuchi, in a word, means to contract the trapezius, the triceps, the pectorals major, etc. when thrusting the fist out. At that time, the armpit must also be closed when punching or blocking.

This means that a punch with chinkuchi has an instantaneous increase in power. This is called “one cun power” [one inch punch] and causes a great destructive power upon the opponent’s body.”

"Chinkuchi is both a system of ‘conscious’ internal energy management and an experience of moving in sync with a confluence of subtle energies." Hayashi Tomio

"Chinkuchi is synonymous with internal energy cultivation. There are degrees of Chinkuchi control. There are different methods of exerting or expressing this ability. " Hayashi Tomio

Then there are individual interpretations from the western spectrum of the Okinawan karate circles that are just as muddy in their explanations and interpretations with a lot of missing parts, if will allow.

This post is an attempt to convey the complexities and personal interpretations that go with the term "Chinkuchi" or what I have derived in study as "kokoro to karada zan.

Chinkuchi or kokoro to karada zan are concepts that manifest themselves when applying martial systems fundamental principles to technique. I believe this is also very simplistic and leaves out the other more esoterical aspects to the term much like many mistake basics over fundamentals in same. I attribute this view as I connected it to both the fundamental principles of martial systems and the ken-po goku-i as derived from my studies of both the spiritual and physical of karate goshin do.

Such postings as this must be accepted as a kind of truth that is a part of a whole, an atomistic explanation that must be merged into a holistic whole that would be another atomistic and holistic aspect to karate or martial arts practice, training and applications.

Chin-ku-chi along with shu-ha-ri and others esoteric teachings such as shin-gi-tai pull together various fundamentals of martial systems into a final whole that epitomizes what Asians allude to in mastery of the martial arts.

We and other martial artists must accept them individually and then allow them to blend, flow and merge into a whole that will influence all aspects of the martial arts. This is why it is explained as a separate entity with the understanding it must be morphed into other entities to make a whole or "one" experience we call karate-goshin-do or simply the "way."

In its simplest form, a misleading one at that, it speaks to the merging of the mind and heart with the body along with the spirit of practice, training, and application of martial systems. The levels are many much like the levels of human existence along with the simplistic levels or grades of the dan-i system.

We speak of the power derived from proper chinkuchi which is explained simply as body mechanics, limited at that, and can be attributed to more that make up the fundamental principles of martial systems like body alignment, muscle and breath control, body positioning, generation of energy and power, etc. If only it were as simple as that and many tend to leave it at that if it meets their immediate needs.

Chinkuchi along with other models are what carry you throughout your life from the sprint, summer, fall and winter years of life as humans. It is more than strength, more than power and more than simply applying properly executed technique. It is worth exploring from as many sources as possible with an open mind allowing for the differences and leaving right and wrong out in the trash.

No right, no wrong, just differences to learn from and to apply to life, practice and training achieving proper applications in accordance with all the principles that make mastery of the martial arts achievable.

Chinkuchi, there are principles involved here. One of the explanations, as seen in a previous posting, for chinkuchi is the locking of joints. The quote, "Chinkuchi is the locking of the joints and tightening of the muscles." In the fundamental principles you have "sequential locking" that explains how joint locks, etc. work on the human body. In that sequential locking there is a reciprocal. We as karate-ka exercise sequential locking for our own techniques and this is one way to help explain chinkuchi.

"A properly aligned punch will take our own joints to a constructively "locked" position, removing enough slack to create the stability required to deliver force." - Steven J. Pearlman, The Book of Martial Power.

It is here that a much fuller explanation of the Okinawan concept of chinkuchi can be found. It does not refute the current explanations from a variety of sources but expands the explanation for a greater understanding. The fundamental principles of martial systems encompass explanations of how all principles properly applied contribute to the essence and explanation of chinkuchi.

This is worth the time and effort to explore. Properly applied sequential locking can be a weakness and yet it is also our strength as explained above. It is the yin-yang of how martial arts are learned, trained and applied in fighting, conflicts and combat. The next time you hear the word chinkuchi in Isshinryu you can find explanations here and further explanations in the study of the fundamental principles of martial systems.

If you so desired you could use both terms or phrases interchangeably, i.e. chinkuchi or principles or chinkuchi or principles of martial systems, etc.

Seeing Chinkuchi

In a recent discussion with an Isshinryu friend it was stated that a person indicated my friend had no chinkuchi and he used as proof a video on youtube. I immediately took homage to the analysis and criticism for two reasons. First, there is no way you can determine a person is or has chinkuchi and/or principles through a video and two, the only way to determine if one has chinkuchi or principles applied is to feel it through training on the dojo floor.

I am looking at chinkuchi as a manifestation of the fundamental principles of martial systems and my reasoning can be read through my posts. Chinkuchi/principles when properly applied are very difficult to perceive even in a live training environment and often over time. It is easy to mistake muscling it and other hard applications in kata, etc. to mistakenly think that something is chinkuchi.

Chinkuchi is a combination of principles of which some physical manifestations are a part. To mistakenly think because you don't perceive/see power in someone's actions does not mean they are not using chinkuchi. Often times this is a matter of misunderstanding the full spectrum of what constitutes chinkuchi or fundamental principles, i.e. sequential locking and relaxation, etc.

Even in a full on full force fight determining if someone is using or has chinkuchi is impossible to determine by observation and especially whether one wins or loses. There is no real defining concepts or indicators to say, "this guy has chinkuchi or this guy does not have chinkuchi." Even the masters in Okinawa when they say this person does or does not have it are determining that through a full spectrum of observations and determinations of which just one is physical oriented.

When breaking down the principles in a atomistic teaching model with exaggerations for the sake of learning then you can see aspects or parts of the whole that make up chinkuchi yet to determine whether one has the full spectrum applied cannot be readily seen especially within a short youtube video. There may be small tells or indications but often they also could be other things manifesting similar to chinkuchi.

Now, as an exercise to this seeing chinkuchi in a video I tool time to pull down video's of this person who commented to my friend to see if I could determine if he also had chinkuchi. If I use the characteristics this person used for his video's I would have to say that not only did this person not have chinkuchi but he also did not fully and completely understand chinkuchi or fundamental principles. I also found his rendition of kata lacking and simplistic as if a mere novice practitioner. He demonstrated the ability to muscle it thinking it a demonstration of power through chinkuchi but it looked more like straining to remove waste from one's body.

In the end it comes down to none of us having a true sense of what constitutes chinkuchi or fundamental principles applied adequately and efficiently and properly. We are still learning and practicing. To make such judgements speaks of master and none of us has practiced to that level of .... mastery ..... regardless of the grade/rank/level around our waists.

So, here end'ith the lessen. Don't make these kinds of judgements unless you do so on the training hall floor, under time, and under direct observation, tactile and auditory sensory awareness - a film does not provide the whole and complete picture :-)

Think of this as follows, "You can have a good sense to others meaning, but you do not know what is in the others mind and so can offer your own interpretation of the effort, event or ideology."

Original word from Uchināguchi (Okinawan dialect). Chinkuchi is the exact point  in which a joint can resist a force  in two opposite directions (pulling and pushing). This is a unique aspect of the body mechanics that facilitates  stability and leverage without wasting muscular force. This concept is unique to Ti, the ancient Okinawan Martial Art.

Chinkuchi can only be learned by allowing the teacher to touch and guide the movement of the student during the execution of a technique. Chinkuchi can not be learned by reading a book on the subject, because without the physical experience and muscle memory it is impossible to develop, embody and produce a chinkuchi quality. Chinkuchi could also be defined as a state-of-mind, because it requires that both mind and body remain in total balance. Nowadays, most Karate teachers who speak and write about chinkuchi do not understand it and are only able to produce stiff mechanical movements with no real-life applications.

Chinmoku [沈黙]

The characters/ideograms mean "silence; hush; reticence; inaction." The first character means, "sink; be submerged; subside; be depressed; aloes," the second character means, "silence; become silent; stop speaking; leave as is."

The power of silence. When silence prevails we tend to turn our thoughts inward and gain mind recharge time, i.e. a means to quit the mind so that one can truly see, hear and feel the world.

In arguments or conflict using the tactic of silence can rein in your ego and hold tight to pride driven reactions. Silence allows the mind to switch over to active listening. It also allows for reflection that often results in inspiration and relaxation. Silence is also noise pollution abatement.

Silence allows us to remain in the present moment. It provides quality to our talking and it allows us to digest what is being said and to discover appropriate responses. Silence fills in the spaces between words giving an underlying meaning along with body language, tone of voice, inflections and word meaning.

Silence allows the other person to self-reflect on what they are saying or what was said and often answer their own discussion. Silence is also inaction, i.e. being silent and still allows others to perceive a calm that can affect the person presented with silence.

Silence is also a means of respect toward a social environment. It can be a means of talking among family members and linked to credibility. It is a way to avoid conflict and embarrassment. Silence results in self-realization, truth, wisdom, peace, and bliss as achieved in a state of meditation and introspection as a person communicates with his or her self in silence.

Silence conveys interest and consideration. It is considered a sign of a remarkable person. It shows that the person has respect, proper etiquette, maturity, good manners, and good character toward others.

Silence is a component to understanding context of verbal communications. What is not said through silence is as important as what is said. In some cases it implies "no" in a conversation.

Silence can avoid open conflict in a conversation. It promote harmony and graciousness.

"silence is a part of the spiritual discipline of a votary of truth." - Gandhi

"All this talking can hardly be said to be of any benefit to the world." - Gandhi

Chintai [沈滞]

The characters/ideograms mean "stagnation; inactivity." The first character means, "sink; be submerged; subside; be depressed; aloes," the second character means, "stagnate; be delayed; overdue; arrears."

The term is special in martial arts, stagnation. One must never become stagnated in martial application. This means one must never become inactive. To set a stance or kamae is stagnation. To delay movement in the slightest is to become stagnate and opens one to attack.

"When faced with a punching attack, you should never think of gripping the adversary's wrist but, above all, think of parrying. ... Staying stagnant is a disease in the practice of the marital arts. You must avoid stagnation in all techniques, especially footwork. As soon as your feet freeze or stagnate, you  become vulnerable, since at that precise moment you can no longer react appropriately to your opponent's attack. Conversely, you should not let the moment escape when your adversary's feet are about to stagnate. That is the moment when you attack." - Master Kubota

Chinto [鎮闘]

Again, no general meaning to the characters/ideograms. The first character means, "tranquilize; ancient peace-preservation centers," the second character means, "fight; war." There is no indication that it means "fight to the east" although fight is the second character displayed. The first character doesn't even hint to a connection for this given.

The two characters in one translation site gives it as "township compete" but that is not as reliable as I would like. If the characters has been [東戦] then we get for the first character "east" and the second character "war; battle; match." This fits but there is still no English translation that would fit the name given, chinto.

In google translate the two characters mean "east war" and give "asuma senso" as the words. I have a feeling that this once again is a name or title since the "story" goes that a sailor named Chinto shipwrecked on the island of Okinawa, etc.

The story goes something like, "A Chinese sailor shipwrecked on the coast of Okinawa. In an ensuing fight with Bushi Matsumura, Bushi Matsumura found himself equally mated with the sailor. Due to this Matsumura sought from the sailor lessons. The only inference found as to fighting eastward is a story, stress story here, that Chinto is practiced facing eastwards.

I have a feeling that even if this story is true that it was incorrectly interpreted by westerners who simply filled in the blanks, i.e. fighting to the east kata. Another source says Chinto literally means "Sinking the Head or sinking the body and protecting the head."

沈頭 - first character means, "sink; be submerged, subside; be depressed," and the second character means, "head; counter for large animals." If the last comment were correct then these two characters, that are not used for Chinto anyway, could mean to dump the head.

Chikei no shiyō (or Chiri no Naki) [地形使用]

In the martial arts context these words/characters/ideograms mean "use of terrain." The first character means, "ground; earth," the second character means, "shape; form; style," the third character means, "use," and the fourth character means, "utilize; business; service; use; employ."

When training the practitioner must see all sides and hear everything with "Chikei no shiyō" the practitioner shall practice such that he knows his environment. The terrain you enter can mean the difference between losing and not-losing in an attack.

One of the most important techniques a karate-man must learn as a part of their "Kihonteki" is focus or kimi with emphasis on "seeing" all and "hearing" all (kenpo-gokui). When Sensei talks they must actively listen. When Sensei demonstrates their focus must be intense seeing every detail. When Sensei then requires you to do what he just demonstrated then you must put what you "see" and "hear" into action. This is important training.

This training then requires you to be "aware" of all your surroundings at all times. You never know when danger will rear its ugly head so when it does you will be "aware" of the terrain you will have to defend yourself in even if it is simply recognizing the danger, seeing a route to tactfully retreat, and then do it. We don't always have to fight. Fighting includes not fighting, something to consider.

Chakugan or to set eyes on your attacker/opponent also means to set your eyes on all directions of your environment so you know or sense the types of obstacles you may encounter during a confrontation. This also includes "seeing" possible accomplices who may come to your attackers side in battle.

Practice outside the dojo. If you also practice seriously and realistically such as in a park or the woods depending on your locale then be "aware" as you enter by turning and "seeing" your surroundings. Look for avenues of tactful retreat, look for obstacles that may hinder you movement or more importantly aid you in your tactics/strategy.

Some examples as to being "aware" of your terrain or "Chikei no shiyō":

In the street are there cars, curbs, trashcans, people, potholes, uneven sidewalks, is the terrain you are on either cement or asphalt (don't laugh as on a hot day asphalt can be sticky, etc.), are there trees or shrubs lining the sidewalk or street, are there avenues of tactful retreat that are not obstructed by any of the above, and are you "aware" of your position in relation to these obstacles/aids in your battle, i.e. five feet to my left is a trash can I can easily move to use as a shield, etc.

Others:

Are you fighting on uneven ground, are there rocks or holes, are there small shrubs below your line of sight, etc?
 Are you fighting in an open space, is the space flat or uneven, are there obstacles, etc?
 Are you fighting on stone stairs? wood stairs? stairs with rails? stairs with out rails, etc.?
 Are you fighting in a field?
Are you fighting in a room with doors, walls, and/or screens?
 Are you fighting in water be it heavy rain, beachside, in the surf, etc?
 Are you fighting on bridge? does it have rails? is it narrow or wide? does it have a lot of traffic either foot or vehicular, etc?
 Are you fighting on boat/ship/barge? is it calm? is it rough?

All the above are types of terrain or something that effects such terrain that you should be "aware" of when you enter into an environment. Everything you see, hear, feel, and/or sense can be either a help or hinderance in a self-defense situation.

Chikurin Ryu [竹林流]

The characters/ideograms mean, “Bamboo forest style.” The first character means, “Bamboo,” the second character means, “forest; grove,” the third character means, “current; a sink; flow; forfeit.” The first two characters/ideograms mean, “Bamboo thicket.” The last character means, “A style of; method of; manner of; school (of thought).”

Based on the Isshinryu system of Okinawan karate-do this system was developed with small changes necessary for modern times. It remains faithful to the origins of karate from the early nineteen hundreds with additional emphasis on a return to a more combative traditional means of application with additional emphasis on the modern legal requirements/laws of self-defense. It embraces all the requirements that make up the full spectrum of self-defense through martial arts or disciplines with a foundation in the fundamental principles of all martial systems, i.e. “Theory, Physiokinetics, Technique and Philosophies.”

It bases its birth on the need of change in an ever changing world while remaining true to the original system as to theory while moving forward to embrace all that will be required to advance self-defense in a litigious society flawed by nature’s instincts and drive to the more emotional view of the world.

It still holds to the need for principles, kihon, kata and a variety of forms bundled under the traditional heading of kumite, i.e. kumite as to reality based adrenaline driven scenario’s, etc. to bring about a wholehearted training regimen that leads to a practice form best suited for today’s self-defense world and finally to an application that falls within the guidelines of self-defense law meaning, “to embrace the before, during and after of violent defenses that remain within societies present moment model (avoidance before conflict, etc.).”

A system of karate geared toward self-defense taking into consideration all of modern societies rules, requirements and laws in regard to self-defense law, force law, etc.

Chishiki [知識]

The characters/ideograms mean "knowledge; information." The first character means, "know; wisdom," and the second character means, "discriminating; know; write."

We strive in martial system to achieve a level of ability that outwardly seems physical in nature. In order to achieve that master of ability one must balance it out with knowledge. It might be argued that physical ability is knowledge and that is true but to achieve any true and correct mastery of the physical it must be tempered with knowledge - Chishiki.

In application the physical of karate must have the knowledge in the mind to draw on in making appropriate decisions as to what is effective and what must be discarded in each and every situational moment. The knowledge necessary to achieve this is vast and complex.

A martial artist must have knowledge of things like self-defence/force law, cultures, ethnic cultural differences, medical and legal ramifications, violence and violent people, environmental considerations, tactical language, verbal self defense, social and anti-social violence and behaviors, and more ... more where the last and least important of the knowledge base is the techniques and applications of martial systems. The road is long, long before you can truly and correctly practice and apply martial systems.

Chishiki is the yin to the yang of martial arts. Balance is sought and achieved by allowing the knowledge to encode into the brain and then the mind to retrieve instinctively that which is required "on the fly" and "instinctually" to achieve goals from avoidance to stopping damage. The spectrum is large, chaotic and convoluted and it is the method of the way to organize and apply holistically all that this entails.

One word, knowledge. Chishiki [知識], for knowledge must come first to govern actions within man. It is as nature intended. If one takes the time to learn about violence and then does the due diligence to gain the action-knowledge to apply it in life then they cannot be fooled by charlatans and naysayers. I don't mean just reading about it but to write it out and then implement it into your life is the way or art of attaining knowledge.

How can one act if there is no basis for the action, no source or nothing to drive the action in a proper direction. If possible it should lead action by mere milliseconds. What I mean to say is that once you gain the knowledge, your write it out to clarify your perceptions and then you implement it in as many ways as possible, i.e. by seeing it in action, by hearing how it goes into action and finally how you feel it in action.

If experience is unattainable then until it is attainable you provide reality based practice and training that encodes the knowledge in its proper format so when you enter into a experience related incident you will act accordingly, we hope ;-)

Chohatsu [挑発]

The characters/ideograms mean "provocation; stirring up; arousal." The first character means, "challenge; contend for;  make love to," the second character means, "discharge departure; publish; emit; start from; disclose; counter for gunshots."

You wonder why this term is important in martial arts? It is because it deals with avoidance and mind-set and attitudes and a willingness to accept the fact that no mere words or actions can reduce your honor unless you allow ego, the monkey brain, to drive you emotions to the brink - to physical conflict.

Chohatsu is not often trained in the training hall, is it? We tend to go for the physical. We assume unjustly that conflict is physical and often disregard the process that transpires before one goes "physical." It comes down to "provocation," or Chohatsu.

This aspect of training is one of the most difficult to train. It is a deep seated mind-set from your upbringing, your cultural beliefs, your environment and your association to family, friends and society as a whole. It takes a lot of work, a lot of repetitive work and a lot of education as to communications that include tone of voice, facial language and body language to name just a few.

How we perceive and interpret. To overcome the natural tendency to "judge" what we see, hear and experience by our own culture, our ethnicity connections and beliefs, any power relationships, the perceiving person, sensory inputs, sensory modes, perceptions of perceptions as to truth and accurate facts, and both the internal and external environments involved.

To avoid provocation, yours or theirs, you have to change and that change has to correspond to a fact that one must reorganize their perceptions so that triggers don't let loose the dogs of war - emotions and their effects.

Chokkan [直感]

The characters/ideograms mean "intuition, instinct; insight; hunch." The first character means, "straightaway; honesty; frankness; fix; repair," and the second character means, "emotion; feeling; sensation."

Martial artists want and need to develop a sense or ability to determine and understand something immediately, without the need for conscious thought or reasoning. The kind of response that is intuitive in nature and instinctive in action - Chokkan.

We depend on it for survival. Our lizard brain does know some instinctual actions used to get us out of dangerous situations and to seek safety but today, in our current time, that is often not enough or not adequate to the task encountered.

Reality based training for defense and protection is to develop a sense, an intuitive nature, that allows us to see, hear and feel things before they hit us head on then to allow for instinctual action where I see this as teaching the lizard to act in a way that is related to what it was encoded with by nature and act accordingly. This is why defense-protection experts teach things that are simple and related to the movement and actions that our lizard brain already knows from a millennium of evolution and survival.

Do Sensei in the dojo actually make it a lesson to lead folks toward training the mind, the intuition of the mind, the instincts of the lizard brain and a bit of insight to recognize a hunch as something important and not to discard because of some societal teaching, to let the animal in us to take the correct actions to avoid, to not fight and to fight correctly when no other choice is left?

(Note: see how the various meanings of the characters/ideograms can provide deeper and broader meaning toward our practice above and beyond our English, assuming it is correct and accurate.)

Addendum:

Chokkanteki or intuitive/intuition is the ability to understand something immediately, without the need for conscious reasoning. A thing one knows is likely from some instinctive feeling over a conscious reasoning. It is a power, a sixth sense if you will allow some latitude, for attaining cognition  without the need for rational thought or inference. It is a hunch, a gut feeling. It is formed out of past experiences and knowledge. It is a perception of a truth, fact, etc. independent of any of the normal reasoning processes - thinking it through - that is faster. This is how it becomes a martial art term for instinct from training, practice, experience and knowledge is faster than thinking or deciding from the thinking processes.

Using Chokkanteki does not always achieve optimal decisions, it still is not as iffy as to tactics and strategies as it may sound. It is an intricate part of our human survival instincts. Chokkanteki is a pure, untaught, non-inferential knowledge.

Our belief systems fall into intuition since often they cannot be justified or validated in many cases - faith. It is a subject of topic in supernatural research and is often associated with right brain processes such as aesthetic abilities. It is associated with innovation and a common subject of writings such as this post.

Intuition is believed as the ability to know valid solutions to problems  and decision making. In various disciplines such as martial arts defense this is often how we respond to certain stimuli, i.e. the monkey dance and asocial violence, etc. and is another aspect of how one trains and practices to achieve proficiency in protection and defense.

Look at it as training and practicing to achieve an ability under time pressures, high stakes like life and death, and constantly changing parameters in the fight or other scenario's, experts such as police, military and martial arts in protection mode use their foundation of experience to identify situations and intuitively choose the best solutions to achieve success. To achieve a level of intuitive analysis on the fly, so to speak. A pattern-matching process that quickly and through a subconscious intuitive process suggesting a course of action.

Relying on intuitive ability depends a good deal on past knowledge and experiences in specific area's or area's that simulate the experiences for training and practice.

Thus the question I ask myself, "Can intuitive processes be trained or enhanced through training?" The answer is yes and that warrants another topic of discussion outside of this one.

Choku-tsuki [猪口突き]

The characters/ideograms mean "sake cup or boar's mouth punch; using the heel of the hand for thrusting, the palm resembles the shape of a cup while the heel/palm is used to thrust against the nose or face." The first character means, "boar," the second character means, "mouth," the third character means, "stab; protruding; thrust; pierce; prick; collision; sudden."

Choon [調音]

The characters/ideograms mean "articulation." The first character means, "tune; tone; meter; key (music); writing style; prepare; exorcise; investigate," the second character means, "sound; noise."

Articulation, or Choon, is the means by which we communicate to other human beings. It involves tone, intonation, facial and body languages and so many other traits and contexts that it becomes an important aspect of the art of avoidance. Only through thorough, disciplined and continuous (repetitive) efforts can one hope to accomplish the appropriate changes within that will allow proper responses to outside stimuli.

Choryoku [聴力]

The characters/ideograms mean "hearing; hearing ability." The first character means, "listen; headstrong; naughty; careful inquiry," the second character means, "power; strength; strong; strain; bear up; exert."

This word is one used in martial arts written about through the ken-po goku-i. Much like haiken or seeing this sense also speaks to a metaphysical aspect such as well, i.e. what you hear from your heart or what you perceive as a moral sound coming from the heart and spirit. Hearing goes much deeper than merely interpretation of the sounds that surround you but the sounds that speak to you from within or what you perceive your adversary is actually saying or doing vs. what he or she wants you to hear.

Then there is the senses as to dominant sense modes that allow communications to be greater understood. This is a great teaching tool for the sensei tool box.

Chosen [挑戦] vs. Kyoi [脅威]

The first set of characters/ideograms mean "challenge; defiance." The first characters means, "challenge; contend for; make love to," the second character means, "war; battle; match." The second set of characters/ideograms mean "threat; menace." The first character means, "threaten; coerce," the second character means, "intimidate; dignity; majesty; menace; threaten."

Chosen, or challenge vs. Kyoi, or threat speaks to the recent post by the author of the Kojutsukan blog, i.e. at http://kojutsukan.blogspot.com/2012/08/cesar-cielo-modern-day-beserker.html. He writes eloquently on the differences in relation to, my perception, defense as it relates to emotional involvement. How the emotions affect our mind-body such as anger and rage tend to lead toward a loss of control and focus where it would be beneficial vs. excitement and anticipation which fosters emotions toward beneficial effects.

What I am trying to say is direction of the flow of emotions can benefit even the anger emotion if restrained from the monkey influences so one can focus and direct the pump from the chemical dumps into the mind-body. If the training can be redirected away from one end of the emotional spectrum to a balance application and use then martial arts can benefit from those emotions.

Your emotions can either be helpful to your performance if in a challenge state vs. detrimental as to effects of the adrenaline dump if in a threat state. The key here, as to my theory, is how to divert the threat state emotional flood to a challenge state emotional boost.

Chowa [調和]

The characters/ideograms mean "harmony." The first character means, "tune; tone; meter; prepare; exorcise; investigate," the second character means, "harmony; Japanese style; peace; soften; Japan."

In order to achieve kinko one must also look to the state of self-harmony. Unlike most interpretations of harmony, harmony in martial arts is a blending toward a balance of both the agreeable, the pleasing, and the elements of life both good and bad or dark and light. It is the achievement of master of the mind where the mind remains in the present moment with an open and blank canvas drawing on the instinctual aspects of training and practice.

It is a calming of the body, mind and spirit - stilling the mind, body and spirit. The results are a quality of forming a pleasing and consistent whole person that is in agreement and accord with nature and nature intended.

Chowa [調和] and Togo [統合] and Zenjin [全人]

The first term/characters/ideograms mean "harmony." The first character means, "tune; tone; meter; writing style; prepare; exorcise; investigate," the second character means, "harmony; Japanese style; peace; soften; Japan."

The second term/character/ideogram means "integration; unification; synthesis; integrated; built-in." The first character means "overall; relationship; ruling; governing," the second character means, "fit; suit; join."

The third term/characters/ideograms mean "saint; person well-balanced morally and intellectually." The first character means, "whole; entire; all; complete; fulfill," the second character means, "person."

These three terms are combined to give the martial artists a sense of what they can look forward to in a life of martial or budo practice. I am not saying one who practices a more sport oriented system cannot achieve the same goals but it does require a person to know of, acceptance of and the practice of what is alluded to here with these terms.

Harmonious (Harmony): exhibiting equivalence or correspondence among constituents of an entity or between different entities; existing together in harmony; compatibility in opinion and action; a harmonious state of things in general and of their properties (as of colors and sounds); congruity of parts with one another and with the whole; agreement of opinions, etc.

Integrated (Symbiosis): formed or united into a whole; formed into a whole or introduced into another entity; make into a whole or make part of a whole; become one; become integrated; consolidation: the act of combining into an integral whole, etc. ; Of, or relating to symbiosis; living together; Of a relationship with mutual benefit between two individuals or organisms; term for the interdependence of different species, etc.

Balanced (Equilibrium): being in a state of proper equilibrium; proportion: harmonious arrangement or relation of parts or elements within a whole; symmetry; an imprecise sense of harmonious or aesthetically pleasing proportionality and balance; Exhibiting symmetry; having harmonious or proportionate arrangement of parts, etc.

Then those who desire to go beyond the mere physical can achieve a better life and living by the singular form of practice that achieves body, mind, and spirit development where we learn to harmonize, integrate and balance out the three. It is these three as well as other training methods and models that are inspired by the ancient ways of the Asian warriors that provide us the foundation through the traditional/classical methods to achieve harmony, integration and balance in budo ways.

Without such things the martial arts are merely a tool, a weapon and like most weapons the method in which they are wielded determine the morals of the system and the warrior who wields the weapon.

For the westerner it is about shu-ha-ri as related to chowa-togo-zenjin.

Chugi [忠義]

The characters/ideograms mean "loyalty; devotion." The first character means, "loyalty; fidelity; faithfulness," the second character means, "righteousness; justice; morality; honor; loyalty; meaning."

We westerners could learn a great deal from the devotion and loyalty the Asians have for their ancestry and seniors. Westerners tend toward self-gratification. No more so then today with all the technological wonders. We tend to look immediately for the next wonderful and exciting thing not realizing there is more to gain by seeking the in-between of in-between times.

In the martial arts loyalty and devotion is provided through the deshi to sensei model. It is more than just studying and practicing with sensei but a dedication and devotion to one another that transcends normal training and practice. It is a connection that also goes beyond mere sensei-practitioner, senpai-kohai, and tori-uke in the dojo.

When you look to chugi you should first learn of its connections to the past, the feudal era samurai through the concept that became bushido. Then take a look at how that connects to modern cultures and beliefs as well as it applies to the martial system you practice. Many of today's training has only a connection of commerce, to pass money back and forth for services rendered leaving a lot of this connectivity that is born of loyalty and devotion outside the halls doors.

Learning the past will bring enlightenment to the present and future. In martial systems that are combative, fighting and defensive in is the fulcrum that balances out the physical actions with moral understandings.

Chugiichizu [忠義一途]

The characters/ideograms mean "staunch (steadfast, single-hearted) in one's devotion to his master (lord)." The first character means, "loyalty; fidelity; faithfulness," the second character means, "righteousness; justice; morality; honor; loyalty; meaning," the third character means, "one," the fourth character means, "route; way; road."

A term to describe the connections between samurai vassal to liege lord during the feudal era of Japan.

Chusei and Soncho [忠誠] [尊重]

The first word and set of characters/ideograms mean "loyalty; sincerity; allegiance; fidelity; integrity." The first character means, "loyalty; fidelity; faithfulness," and the second character means, "sincerity; admonish; warn; prohibit; truth; fidelity." The second word and set of characters/ideograms mean "respect; esteem; regard." The first character means, "revered; valuable; precious; noble; exalted," and the second character means, "heavy; heap up; pile up."

The dojo is not a place to play, it is a serious place of practice. The balance achieved in the dojo between Sensei and Deshi or Senpai and Kohai are governed by both loyalty and respect. Loyalty infused with respect is the foundation on which a dojo relationship and culture are built. One must be loyal to themselves, the dojo, the Sensei and by contribution to self our family, associates, neighbors, etc.

Chusei and Soncho are the hallmark of a traditional dojo culture and belief system. Once a practitioner or deshi has established and developed over time the loyalty bonds and the continues to nurture that relationship by correct and right behavior then the relationship is forged of steel and endures all types of hardships, trials and tribulations.

Love and other emotions are fleeting, ebbing and flowing and constantly in flux, chaotic and sometimes confusing. It is loyalty with underlying respect that builds the foundation of the dojo and warrants consideration in training and practice.

I can love a person, then hate them, then love them all in the same moment but loyalty with a foundation of respect once built remains standing through all the emotions that fleet through our lives at every moment every day. To develop such a foundation, such a strong bond of support and allegiance that speaks to the quality of loyalty bestowed on another person, someone or something is awesome.