E

Eiyo [栄養]

The characters/ideograms mean "nutrition; nourishment." The first character means, "flourish; prosperity; honor; glory; splendor," and the second character means, "foster; bring up; rear; develop; nurture."

The characters by themselves seem apropos to this term.  Again, you might say, "how can this be a martial term?" It is easy and one of those that is often assumed and never passed down from Sensei to Deshi. The why is to assume you don't have the right to speak to what a person consumes. I am not advocating that you do but you should make nourishment/nutrition a part of the materials you provide because it is critical to health, well-being and physical fitness.

The true Sensei must be the example so if they provide recommendations then they must live those recommendations. It is a bit like the self-defense expert teaching when they don't have any experience defending themselves or with violence, etc. There comes a point in which the expert must have proven the skills taught in some fashion beyond academic instruction.

What we fuel our bodies with, according to the philosophies of martial systems and the ancient classics, can build greater Chi or Ki, the energy that runs the body, and that energy speaks to what runs the body-mind or body-psyche. The fuel affects all the systems that run your body-mind and those systems govern the emotions and your ability to use your mind to govern those emotions especially when you enter into a situation of conflict.

Eiyo, or nourishment, the fuel you put in the engine called your body. It makes a difference. First, you do NOT have to eat meat for protein. First, you DO NOT have to EAT meat for protein. The reason I am stressing this one statement is it represents one of many fallacies about nutrition. The food industry in the west is about money, not nutrition or health or well-being of the individual consumer.

Read the research on sugar, salt and fat. Many of us falsely consume things that the body should not have. Look to the historical research to actually learn that we humans are not actually meant to be meat-eaters.

Think "no animal based foods" and your well on your way to a healthier way of life. Your martial arts training will gain the many benefits of proper eiyo or nutrition. When you begin to train for speed and power, etc. this is one of those things that will build a better, faster, stronger and more powerful body, mind and spirit.

Eiyusuhai [英雄崇拝]

The characters/ideograms mean "hero worship." The first character means, "England; English," the second character means, "masculine; male; hero; leader; superiority; excellence," the third character means, "adore; respect; revere; worship," the fourth character means, "worship; adore; pray to."

To have respect for someone is fine. We tend to have respect for our sensei because we connect in some way along with acquiring a discipline like karate because the person worthy of respect provides us a service, the teachings of the discipline. There is absolutely nothing wrong with having respect for a person or a system such as Isshinryu.

What happens when a person or group transcends mere respect into "hero worship?" What happens when you put someone or some thing so far up they sit on a pedestal wearing a halo around their heads? What happens when the system becomes something that reaches a level of worship that it smacks of a religious type belief system?

One of the after effects of such things is stagnation, stagnation of the system as to its evolving with the people who practice and train it along with its growth with the times in which it is practiced and applied. It does not evolve as all things in nature must. It does not move forward but remains stationary with often antiquated ideas, beliefs and applications.

Modern beliefs based on antiquated systems tends to keep people under the influences that come from power over others. It manifests as a closed tribal system where they other those who don't belong and keep their doctrine close to the social standing within the tribe. When people gather around such a person or system looking up with wonder and awe in their eyes and on their faces we tend to think, "cult (Suhai [崇拝])."

Ekkin-kyo (I Chin Ching of China means literally "Muscle/Tendon Change Classic") [易筋经 or 易筋經]: The method of physical training taught by Bodhidharma. It was based on an affirmation of the unity of body and mind. It is theorized that Dharma or Bodhidharma developed a sutra that was called "Ekkin Kyo." This is possible the name of the method he taught that became the Shaolin Kenpo or way of the fist. In addition the ekkin-kyo were manifested into a form or lohan which were comprised of 18 lohan or rather 18 hand or exercises/techniques - the first form or kata. These were felt or theorized to be the physical exercises or drills introduced by Bodhidharma to help the Shaolin monks gain strength of body and mind in order to practice the 18 lohan. These 18 lohan were later expanded into the 170 lohan or techniques. A series of exercises, coordinated with specific breathing and mental concentration.

The basic purpose of Yijin Jing or I Chin Ching is to turn flaccid and frail sinews and tendons into strong and sturdy ones.

[http://en.wikipedia.org/wiki/Yijin_Jing] The movements of  I Chin Ching are at once vigorous and gentle. Their performance calls for a unity of will and strength, i.e. using one's will to direct the exertion of muscular strength. It is coordinated with breathing. Better muscles and tendons means better health and shape, more resistance, flexibility, and endurance. It is obtained as follows:

1. postures influence the static and nervous structure of the body

2. stretching muscles and sinews affects organs, joints, meridians and Qi

3. torsion affects metabolism and Jing production

4. breathing produces more and better refined Qi

5. active working gives back balance and strength to body and mind (brain, nervous system and spirit).[http://en.wikipedia.org/wiki/Yijin_Jing]

[易筋经] The characters/ideograms mean "muscle/tendon change." The first character means, "easy; ready to; simple; fortune-telling, divination," the second character means, "muscle; sinew; tendon; fiber; plot; plan; descent," the third character means, "after; past; through (in Chinese; no Japanese characters/ideograms for this one [后: after])."

[易筋經] The characters/ideograms mean "muscle/tendon change." The first character means, "easy; ready to; simple; fortune-telling, divination," the second character means, "muscle; sinew; tendon; fiber; plot; plan; descent," the third character means, "classic works; pass through."

Siji [筋] henkan [変換] or Kaishin [改心] koten [古典] Siji kaishin koten [筋改心古典]

The characters/ideograms mean in Japanese "muscle/tendon change classic." The first character means, "muscle; sinew; tendon; fiber; plot; plan; descent," the second character means, "reformation; change; mnodify; mend; renew; examine; inspect; search," the third character means, "heart; mind; spirit," the fourth character means, "old," the fifth character means, "code; ceremony; law; rule." To clarify on the last two characters meaning "classic" these two characters/ideograms by themselves mean "old book; classics; classic."

Embusen [演武線]

Embusen is the line or pattern that a kata follows in its performance. It is the tool that teaches proper movement, stance, kamae, how stances and movement apply to the particular tactic/technique applied in any given situation or action. The embusen line is different for each kata. It has a start point and end point. It is a blueprint for kata practice.

It is often thought of simplistically as a floor patter or line of kata; a ground/performance diagram for the particular kata being studied.

The three characters have an overall meaning of, "???" Ops, there are no definitions in my sources for all three. The first character by itself has meanings, "performance; act; play; render; stage," the second, "warrior; military; chivalry; arms," and the third, "line; track." One might make an assumption that all together it might mean, "a warrior's line of performance."

演 - act, perform, play

武 - martial, manly, strong, mighty, brave, power of fighting

線 - a line, wire, a lane, a track, a figure, a level

This combination may even be a simple slight modification from its normal meaning to fit the martial arts. This is not an uncommon practice in Asian cultures using characters/ideograms for the written language.

Embusen line in martial arts is that line or imaginary line drawn on the ground that provides a start point, transitions and directions (the line of movement through out the kata performance) and a final end point. Some believe that the line is actually representative of a character/ideogram, a capital letter for a kata or series of kata and more complex lines of movement for the "advanced" kata.

Some believe that all kata must have the same start/stop point within the embusen lines. Some attribute it some philosophical significance that is symbolic of say the beginning and end of things.

It is taught that one must remain steadfast within the confines dictated by embusen line. It is also believed that if you don't fit within the embusen line or don't' end a the same point where started then your kata is incorrect which can mean any number of things.

Embusen can be a tool to teach kata but also to implement the fundamental principles of martial systems to said kata, i.e. stances or kamae, transitioning properly, body alignment and structure, etc. It can be that initial blueprint that helps the novice see and feel movement and body mechanics, etc.

Enbu [演武]

The characters/ideograms mean "To perform martial arts in front of an audience; to train martial arts; military exercises; fencing and judo." The first character means, "performance; act; play; render; stage," the second character means, "warrior; military; chivalry; arms." Sometimes written in English as "embu," incorrectly by my perception.

A group performance is referred to as dantai enbu [団体演武]. A larger public demonstration is referred to as enbukai [演武会].

In the martial arts systems today it is a "demonstration (a martial demonstration in a non-competitive nature) , as opposed to shiai 試合 (match), in which the object is not the demonstration itself, but the competition. Enbu may take place solely as a martial arts demonstration, but also often as part of any sort of festival or social gathering. In addition, larger competition-style taikai 大会 (tournaments) today also often include enbu by masters." It is a "presentation of martial skill." Most often it involves one dojo or system, style or branch of martial art, i.e. Isshinryu as a branch under Shorinryu or simply a Isshinryu dojo for karate-goshin-do. It is a public presentation without the public, i.e. public in this instance being dojo members or a gathering of like dojo members but not a tournament in the present sense used in the west.

There is absolutely no audience participation, i.e. no clapping, no voicing of approval, no outward expression of anything other than rapt attention and focus on the person demonstrating the system, style or branch of martial art. There are no announcers to give details of what is going on; there is no music or fancy dance like kata for points or scores, and no hoots, hollers or applause - things remain silent, respectful and serious.

You are there to demonstrate your system as close as you can get to a stressful going into a violent confrontation situation with all the intended focus, seriousness and sense of purpose. It is a mutual learning experience for solo and partnered demonstration of application of the system toward a random and unpredicted violent situation.

An enbu is a chance for all the practitioners to "make it work" in an environment where everyone has a chance, everyone regardless of age, skill, experience and levels to challenge themselves equally without a winner or loser.

Enbu is historically a Koryu based endeavor that goes back to when samurai trained as warriors to test combative skills. It was private and serious since it meant life or death to the warrior and in connection to the Daimyo [大名]/Lord of a province in Japan and his followers, etc. Enbu, then, was also a spiritual endeavor as well.

Enburyoku [演武力]

The characters/ideograms mean "perform power." The first two characters mean "military exercises; fencing and judo." The first of the two characters means "performance; act; play; render; stage," the second of the two means, "warrior; military; chivalry; arms." The third character means, "force; strength; energy; power; capability; ability; proficiency; effort; exertions; stress; emphasis; means; resources."

Enburyoku is a term used in the teachings and practice of chinkuchi or kinkotsu-ki. It is considered a fundamental basis of chinkuchi, the practice and performance within the kata, i.e. performing power. This is not to be misunderstood to mean muscling it. Westerners tend to rely heavily on the strength of the muscles in the body to muscle thing and that is a far cry from the whole that is chinkuchi.

To user power within the confines of chinkuchi it is a combination of the exoskeletal/muscular make up of the human body, the mental spirit of the individual and the product of power or what is termed ki in Japanese (chi in Chinese). It is the wholehearted use of the fundamental principles of martial system within the individual applying chinkuchi. It is that perfect alignment of all things the generate power that includes but is not limited to the muscular strength and fitness of the person.

It is not readily apparent to anyone not familiar or experienced with chinkuchi or kinkotsu-ki but to those who are it is observed subtly in the very movement of the karate-ka be it in kata or kumite or simply the way they carry themselves in every day life. It is that something sensed but not perceived directly by sight, sound or feel.

Most explanations, like this one, are tentative attempts to bring about understanding and as expressed by the Shinjinbukan of Okinawa it is something that must be experienced. It is taught, trained and practiced under the direct influence of an experienced sensei of the ancient art of Ti from Okinawa.

Enburyoku [演舞力] [演武] or combined [演舞力演武]

The characters/ideograms, the first two, mean "dance performance." The first character means, "performance; act; play; render; stage," and the second character means, "dance; flit; circle; wheel." The character/ideogram of the third character means "strength; power."

This term relates to practice of kata but also applies to all aspects of martial arts practice. It means that one must perform with power at all times to gain mastery of the tactics, strategies and techniques used to apply martial systems. It is not about shouting with such vigor that your veins explode and you turn red with the strain but it does mean putting your whole heart (wholehearted practice) into your efforts every single moment.

The second set of brackets also means "enbu" with a meaning of the characters/ideograms as "military exercises; fending and judo." The first character means, "performance; act; play; render; stage," and the second character means, "warrior; military; chivalry; arms."

The second set of characters/ideograms in the second bracket set give a bit more meaningful definition to the term also used for the ten points of kata. The original explanation applies but more narrowly to the budo of kata practice, i.e. the arms (arms in karate are the hands, feet, elbows, etc. used in applications). Consider that if our martial systems are meant to be defensive in nature or fight techniques then we can relate to "military exercises" as many societal defense disciplines involve a type of kata to train new recruits.

Enjuku [円熟]

The characters/ideograms mean "maturity; perfection; mellowness, ripeness." The first character means, "circle; yen; round," the second character means, "mature; acquire skill; ripen; mellow."

When we speak of maturity we speak of both a physical and mental maturity. The body needs to mature because the rigors of training and practice are difficult and hard on the body which in younger adults and kids may have negative effects since their bodies are still growing, i.e. muscles, tendons and especially bones, etc.

Since it is most difficult to determine physical maturity it is best to have a medial doctor who is both sport and martial arts experience in medicine to determine if a person has the level of physical maturity to take on the rigors of martial arts. This is also difficult since many assume martial arts are also a sport.

The mind needs a certain level of maturity that speaks to emotional maturity and maturity of time where time and exposure to various levels of mature adults as mentors such as parents, teachers in school and so on. Emotional maturity speaks to the ability to have some control of emotions and a certain ability to understand how emotions work and the proper methods of handling emotional moments, etc.

Mental maturity is very hard to peg down but it does concern a certain level of education both academic and nonacademic. It is an ability to conceive and understand such things as violence and conflicts. It is an ability to communicate well and the ability to question and seek out facts and truth, etc. An ability to recognize a concept and then the ability to articulate it as well as put it into action.

Look at the mental as a certain cognitive level of development and physical as a certain level of growth where bones have reached their full development and all that they do now is replenish cells, etc.

In my opinion it is best that a person be at least the age of sixteen which seems adequate for the physical maturity and the sixteen year old would need close supervision and observation to determine in the first six months if they hold the mental/psychological maturity to take on the responsibility of martial arts. It is advisable to meet with the parents and discuss the rigors and dangers of martial arts with a recommendation they get both a psychological and medical/physical evaluation before starting a traditional/classical marital arts practice.

Each and every dojo, each and every Sensei and each and every practitioner must be evaluated, observed and guided in this path especially if they are under the legal age of an adult - some states 18 years and others 21 years, etc.

En [円] mei [明] -  Enmei [円明]

The characters/ideograms mean "circle; light; perfection; clarity." The first character means, "circle; yen; round," the second character means, "bright; light."

This term is used to describe the first school created by Musashi, Miyamoto, i.e. the Enmei Ryu under the auspicious document he wrote, "Enmei Ryu Kenpo Sho or Writings on the sword techniques of the Enmei Ryu. A possible precursor, i.e. my theory, the the two sword school he later developed because in this writhing the kamae or posture and positioning of the two swords called up the image of a circle.

Enman [円満]; Kansei [完成]; Kanzen [完全]; Banzen [万全]; Kanbi [完備]

All these terms/characters/ideograms mean "perfection." The perfection one uses in the practice of karate goshin-do is not what westerners perceive and define as perfection.

First, perfection is like smoke. It is ephemeral like and dissipates as quickly as it arrives. It is a momentary state one achieves in a particular moment in the present which as quickly as it is achieved it disappears like smoke in a strong breeze.

The first term and set of characters means "perfection; harmony; peace; smoothness; completeness; satisfaction; integrity." The second term and set of characters means "complete; completion; perfection; accomplishment." The third term and set of characters mean "perfection; completeness." The fourth term and set of characters mean "perfection; flawlessness." The fifth term and set of characters means "perfection; completion."

As can readily be seen this term has many facets as to perfection in the present moment. Because it deals with this momentary state of being it dictates a long term repetitive practice over an entire life span. As it is momentary it evolves into something unique each time it is experienced and this is the essence of perfection in this form - a lesson that once achieved it changes and becomes more yet the same.

To be flawless is not a stagnant unchanging state of something but like nature's perfection it is a seed that is gardened attentively to grow into a flower that soon wilts and turns back into the earth, soil, from which is received nourishment for the entire life cycle of birth, life and death. A complete circle of events that goes on forever.

Perfection is not an end goal, it is ongoing, dynamic and holistic in nature felt in the present moment - no more, no less but repeatable. The important remembrance is that each moment of perfection will be unique, individual and changed.

Enshinryoku [遠心力]

The characters/ideograms mean, "centrifugal force." The first character means, "distant; far," the second character means, "heart; mind; spirit," the third character means, "power; strength; strong; strain; bear up; exert."

Centrifugal. It refers to the centrifugal or center fleeing force. An object in circular motion requires a constant force pushing it toward the center of its circular path. The centrifugal force is a reaction against the centripetal force or center seeking force. The two forces are equal in strength but opposite in direction. Only the centripetal force acts directly on the moving object. However, the centrifugal force acts only on the source of the centripetal force. All fighting techniques require the use of body movement. The study of Ti deals with circular motion which requires the understanding of balance against unbalance, action against reaction, or centripetal against centrifugal forces.

Enso [0]

You may wonder why I have a zero as the character for this Japanese term but it makes sense as the word refers to the Japanese Zen circle. It has a variety of symbolic meanings to include but not limited to a frame that encloses a "mirror" which is one of the three treasures of Shinto; sword, jewel and mirror.

"The Mirror: front and back, reflects the world seen from the back, left-right/up-down are reversed, reverses the structure of objects front to back as well as the spin of rotating objects, and a counter clockwise helix is reflected as clockwise."

Mirror: calm, serene, and the essence of receptivity (yin).

- receives all forms upon itself

- silent

- claims no credit for the image it produces

- formless itself, yet with out it no form would exist

- a tool of creation

- the finite universe

- expression of the inner potentialities

- creation is a glance in the mirror

- within we find man and the universe

All this has to do with "self-reflection" which some refer to when describing the step toward enlightenment, i.e. the circle of enlightenment." It is also one of two symbols for "infinity" where the second symbol is a figure eight laid on its side.

The Zen circle can be drawn either closed or with a slight opening. It depends on the artist for the closed circle is representative of full yang while the slightly open circle is representative of full yin. The closed circles appears in the yin-yang symbol as well circling two shapes that also symbolize the "jewel" of the three treasures of Shinto.

Some have come to believe the difference of closed vs. open circle is a subconscious indication as to whether the person has reached satory, enlightenment. Some have come to believe the closed circle is one who has not freed their mind and the open symbolizes the mind is free and that means the body/spirit is free to create from nature, the universe, the great tai chi.

The true enso is individual whether open or closed in that the true enso comes from within when a person has achieved a completion of both mental and spiritual completeness.

It symbolizes absolute enlightenment, strength, elegance, the universe, and the void; it can also symbolize the Japanese aesthetic itself. As an "expression of the moment" it is often considered a form of minimalist expressionist art.

There is a set of kanji [円相] ideograms that have a meaning of "mutual circle or circle of togetherness." More accurately according to one of my translation sites it means, "circle painted with a single stroke in Zen calligraphy. The first character means, "circle; yen; round," and the second character means, "inter-; mutual; together; each other; minister of state; councillor; aspect; phase; physiognomy." This assuming the characters are correct and accurate which by the whole meaning when combined seems accurate.

Zen being what it is it might just be a ideogram koan resulting in our contemplation of it and its meaning especially when the meanings provided here open that door to thought and knowledge. So says my theory on the Zen circle called, Enso!

Other definitions:

A Zen Buddhist symbol drawn with a single stroke (with no possibility of improvement) that symbolizes infinity, representative of the void, the symbol of one who gains a perfect meditative state, and symbolizing enlightenment.

Enso/Ensou [円相]

The characters/ideograms mean "circle painted with a single stroke in Zen calligraphy." The first character means, "circle; yen; round," the second character means, "mutual; together; each other; councillor; aspect; phase; physiognomy."

A moment when the mind is free to let the body-mind create spontaneously. It symbolizes many things, i.e. absolute enlightenment, strength, the universe and the void, to name a few. As indicated it is associated with Zen and Zen is associated with martial arts, systems or styles in a more esoteric representation.

In the Isshinryu system enso is represented or symbolized in the kusanku kata, i.e. in the opening move the hands begin at the apex indicating heaven (天[☰])then the hands move outward and down to create a circle, i.e. an enso symbol if you will, to meet at the bottom indicating the earth (地[☷]). The symbolism in the kata movement is to symbolize the universe or world in peace as taught in traditional karate. This is also taught through the saying, "there is no first strike in karate."

The circle and symbolism of heaven and earth form through the I Ching's characters the one whole for the Universe or as in the I Ching the yin-yang principle of life and the universe. The Isshinryu system also represents or symbolizes esoteric meaning by the two kata, i.e. sanchin and naihanchi, as sanchin = yang while naihanchi = yin, as representing the birth of Isshinryu, i.e. sanchin = father, naihanchi = mother and Isshinryu = son, etc.

The enso represents reciprocals and compliments within the universe that without we and the universe would not exist, i.e. the one separating into two complimentary opposites of yin-yang. The one, yang, represents the other, yin, by the small opposite colors with each side of the two complimentary halves making for the whole, i.e. the construct wholeness.

It represents the one as neither opposites nor that they negate one another but rather the two complementary sides make for the one whole of everything within the universe. It is a singular cycle of force that make for opposites as togetherness.

The enzo symbolized what makes for the very nature of conflict, combat and fighting. Then the one underlying singularity of all martial systems are the principles that are universal  that cannot be taken from nor added to but exist in the absence of principles or non-principles.

Tatsuo-san tried to convey such things to the first generation of karate students in the late fifties and early sixties by presenting them with a silk paper with the ken-po goku-i written in both kanji and English where the first two set speak to heaven and earth; sun and moon, etc. to provide hints to the more esoteric principles of his system - Isshinryu.

Enryo [遠慮]

The characters/ideograms mean "diffidence; restraint; discretion; tact; thoughtfulness." The first character means, "distant; far," the second character means, "prudence; thought; concern; consider; deliberate; fear."

The term as used in martial arts means, "to hold back out of humility." Although this trait is a positive one it must be tempered with a mind-state that after adequate pause one must "step up" and take the lead. This is how sensei are born through this process tempered with the thought that in a dojo "everyone teaches, even students." This sets the stage for a well oiled machine of martial training and practice, the dojo.