G

Gaku Jutsu Do [学術道]

The characters/ideograms mean "study; technique; way." The first character means, "study; learning; science," the second character means, "art; technique; skill; means; trick; resources; magic," and the third character means, "road-way; street; district; journey; course; moral; teachings."

In martial systems it is the atomistic learning that one must pass through to achieve a holistic way of practice, training, and application of the system. One must break down (bunkai) and study the individual techniques taught to follow that level of "SHU" in shu-ha-ri and then through repetitive diligent practice achieve "HA" of shu-ha-ri to bring the atomistic to the holistic and then the process continues to achiever mastery in  the moment.

Bunkai is breaking something down into its atomistic form and gaku-jutsu-do is the path one takes to achieve the second level and third of the triad of training shu-ha-ri. In gaku-justu-do it is imperative to understand that the meaning of the atomistic technique, skill or art changes once it is practiced in a holistic form. How they are interpreted in atomistic form are different when in holistic form and their use in fighting or combat change dramatically therefore suggesting that adhering to one in one stage is not conducive to achieving results in the next phase or stage, i.e. shu to ha to ri.

The one by itself is not beneficial alone when confronting a holistic whole of violence but rather the whole of the parts combined in random order as to needs of the moment are the goal. It provides a whole pattern that is comprised of the individuals that forms a true method or way.

To study atomistically only leaves the results out of context and makes assumptions about complex violent conflicts relationships, confusion and damage occur. This must be avoided by graduating from the atomistic to the holistic of martial systems, the shu-ha-ri. It is poor indeed to practice individual techniques out of context, called reductionism, and trying to judge, especially in the heat of battle, complex scenario's from the results can be deadly.

Gamanzuyoi (Gah-mahn-zuu-yoe-ee) [我慢強い ]

The characters/ideograms mean "(very) patient; persevering." The first character means, "ego; I; selfish; our; oneself," the second character means, "ridicule; laziness," the third character means, "strong."

This term is used in martial arts as well as a cultural word of the culture from which it is derived, i.e. it is a notion of strong forbearance, perseverance and patience. It comes culturally from the times of the samurai and has affected the arts, crafts and aesthetic practices that permeate the entire Japanese culture and beliefs.

It resulted in the writing system as you have experienced if you follow this blog and resulted in the kata form of the writing system of Asia which began in China and was transported or exported to Japan and Okinawa from China and Korean influences. All of this required a huge amount of gamanzuyoi.

All the accomplishments we have read about from the feudal era of samurai are founded on the concept and practice of gamanzuyoi, i.e. forbearance, perseverance and patience.

Gasshuku [合宿]

The characters/ideograms mean "training camp; lodging together; boarding house." The first character means, "fit; suit; join," the second character means, "inn; lodging; relay station; dwell; lodge; be pregnant; home; dwelling."

This is new for me and I discovered it at the blog post by SueC, i.e. "Gasshuku 2012 - a fantastic weekend." Yes, my spelling is slightly different as that is what came up in my translation sites. Sue C. provides a running description of the events enjoyed by her dojo for that weekend and gives a grand feeling for what it is to experience gasshuku as martial artists.

When you think of gasshuku as it is defined here all of her examples of a grand time by all in her dojo you see the meaning with a bit of clarity that speaks toward tradition and culture that is unique to the martial arts and dojo experiences. A training experience where the dojo participants lodge together in a type of board house (hotels/motels/Inns, etc.) so they may fit or join in as a group to experience a social gathering of like minded folks. Cool!

Gazo [画像] Kajika [可視化]

The first character/ideogram set means "imagery; image; picture; portrait." The second set of characters/ideograms mean "visualization; making something visible."

The first set first character means, "brush-stroke; picture," and the second character means, "statue; picture; image; figure; portrait." The second set first character means, "can; passable; mustn't; should not; do not," the second character means, "inspection; regard as; see; look at," the third character means, "change; take the form of; influence; enchant; delude."

There is a key to the imagery or visualization you use in karate. The next quote from Dr. Maxwell Maltz, M.D. tells you what I allude to in the first sentence.

"Experimental and clinical psychologists have proved beyond a shadow of a doubt that the human nervous system cannot tell the difference between an "actual" experience and an experience "imagined vividly and in detail."

The key to this imagery is "vivid and in detail." Vivid is one producing powerful feelings or strong, clear images in the mind. It is evoking lifelike images within the mind. This goes hand-n-hand with jiko no hanashi no geijutsu or the art of self talk. Both talk and imagery influence the bodies reaction with intensely experienced as if you actually experienced the talk and/or imagery.

Seems pretty simple yet it is most difficult. I feel this is why imagery is used with other realty based training methods to achieve results.

Gedo [外道]

The characters/ideograms mean "non-Buddhist teachings; unorthodoxy; heresy; heretic; demon; fiend; devil, etc." The first character means, "outside," and the second character means, "road-way; street; district; journey; course; moral; teachings."

In this instance concerning martial systems it means "deviating from the true way." It speaks somewhat to such things as heresies, dogmas and other things in conflict with the truth, an insult. It is an insult to the heritage and traditions of classical martial arts to deviate from the chosen path of its master. At the same time in an antagonistic way, without one you cannot have the other maxim, you cannot remain with the exact dogma of the master to achieve growth and prosperity in life as in martial arts.

Gedo, or deviation from the way, speaks to the mere physical without the spiritual, the whole of all or the sum of all its parts practiced holistically and with proper spiritual moral ways.

Gekido [激怒]

The characters/ideograms mean "rage; indignation; exasperation." The first character means, "violent; get excited; enraged; chafe; incite," the second character means, "angry; be offended."

The term gekido or rage is a step beyond mere anger. In martial arts anger and fear are dominant emotions that trigger our adrenaline putting chemicals into our system that were once meant for survival in the forests or jungles, etc. but today are the anchor's that weigh us down into a conflict violent environment that is not really conducive to modern life. We work in martial arts to control our anger and fear so that we can manage it appropriately.

In an extreme and not given its due in training and practice is rage or gekido. Rage takes us instantly past the anger stage and puts us into a realm that is more dangerous to all parties then even anger. Do you address the possibility of rage entering into your life?

Gekido ia violent even if it does not transcend down into physical violence. Anger can be uncontrollable but rage is such violent reaction that it instantly bypasses any semblance of control or even sanity and is explosive. The body and mind are unable to cope with gekido/rage and the body and mind have to let the emotion and chemical release or the suddenly violent predatory type of extreme violent action my be expressed with the mind locked in a state that is unforgivable and unrelenting.

The intensity is so sudden is can only be expressed in an example of instant blinding uncontrollable impulse that come on leaving the body to quake and shiver with the influx of chemical that are what takes adrenaline and changes its essence from mere dynamite to nitroglycerin or even nuclear reaction.

Anger is sometimes a gradual flow of emotion while gekido is a spontaneous intense aggressive behavior or violent anger caused by a stressful and frustrating situation. It is what occurs when the mind does not have a means of siphoning off the situation into a manageable event. It is uncontrollable taking anger beyond control of any kind. It is the most dangerous of things and can often be connected to violence of a nature not often experienced by anyone outside of those who reach to and beyond psychopathic behaviors.

Martial artist must, if practicing and training for defense, not only address training toward fear and anger but also to engage in training to get control that will avoid, evade and prevent gekido - rage. It requires self-analysis of each individual to see those trigger points that could possible take one into a fit of gekido and then recognize them before the trigger sets off the chain reaction.

Even tho rage is a totally lizard like emotion it still has stages that take us to that point even if the stages move quicker than the nuclear flash. Seeing the flash and covering the eyes must be achieved quick enough to bleed off the explosion and allow for avoidance, evasion and self-deescalation.

Genchi [言質]

The characters/ideograms mean "commitment; pledge or promise." The first character means, "say," the second character means, "substance; quality; matter; temperament."

Genchi, or commitment in martial arts is often taking lightly and more in line with taking a "class" or "working out" in a health oriented endeavor such as an exercise class for fitness. The substance of budo is missing in martial arts that tend to be "sport" oriented. The budo or "Do" of the martial arts is either lost or gets lost quickly with the perceptions that it is physical therefore a "sport."

Reducing the martial arts to mere physical techniques removes the essence of the art or budo and leaves behind the sport or the petals over the full flowing rose with its roots, stem, thorns, flowers and sweet aroma that makes the whole of the flower vs. just a single rose bud.

Western martial arts appear to have become mired in the physical movement without the true essence that is karate goshin-do or budo, the art form of a fighting system. It is leaving entry to the system outside the gate while never experiencing the home within, budo karate goshin-jutsu-do.

There is more than the external aspect - the form aspect - there is the internal which is the grasping of the essence in the art, the budo, that is often perceived as a force or mystical ability held by elderly masters of the martial arts.

Genchi, or commitment is one taken that fully and completely takes the practitioner into the depth and breadth of the martial arts as traditional intended by the creators, that which is budo - karate goshin-jutsu-do.

Commitment is training the mind and body to be fully committed to actions in the event of conflict be it mental or physical. Commitment, genchi, is to be fully committed to yourself, to your full absorption of the way, to your full commitment to the dojo, the system, Sensei and fellow dojo participants. Commitment is that which one assumes open-mindedly and wholeheartedly.

Genchi is the essence required to fully commit to the often boring, laborious and repetitive practice required to achieve progress, efficiency and proficiency in martial arts. 

Gendai [現代] vs. Dento [伝統]

The characters/ideograms for gendai mean "now-a-days; modern era; modern times; present day." The characters/ideograms for dento mean "tradition; convention." Read also "Dento" here. http://martialartterms.blogspot.com/2012/04/dento.html

The first character for gendai means, "present; existing; actual," the second character for gendai means, "substitute; change; convert; replace; period; age; generation; charge; rate; fee."

More often than not proponents of either one tend to argue the importance of their views and perceptions regarding gendai or modern martial arts vs. dento or traditional martial arts, i.e. classical. In reality both have merit and if done right and if approached correctly with proper attitude, mind-set and perceptions create a whole system vs. fragmented parts.

Gendai systems are merely offspring of the dento or koryu systems. Dento or koryu systems are the ancestors, the roots of gendai marital arts. It is time now to stop the ongoing flame wars of both gendai and dento systems and realize that they both are like the many bottles of the ken-po goku-i, they all serve a purpose as long as the mind-set, attitudes and perceptions of all systems are recognized and understood.

Densho [伝承] characters/ideograms mean "transmission; hand down; legend; tradition; folklore.

Kuden [口伝] characters/ideograms mean "oral tradition; tradition; oral instruction.

Gengo [言語]

The characters/ideograms mean "language." The first character means, "say," and the second character means, "word; speech; language." This is the art of verbal exchange. The art of talk, both self-talk and talk to others. It is a means by which one can avoid and avert conflict before it becomes physical.

Genjitsu no kunren [現実の訓練]

The characters/ideograms mean "reality training." The first character means, "present; existing; actual," the second character means, "reality; truth," the fourth character means, "instruction; Japanese character reading; explanation; read," the fifth character means, "practice; gloss; train; drill; polish; refine."

Reality training is one of those terms/phrases that are open to interpretations leaving many self-defense systems seemingly convoluted and unresponsive to defending an attacker or adversary. How does one explain in self-defense, i.e. martial arts self-defense model, what the training is exactly and how it relates to reality, i.e. violence, attacks, defense and the psychological/legal ramifications, etc.

In my view genjitsu no kunren or reality training is that which reflects actual events involving all types of violence so that one can come as close to real life attacks, fights or combat without actually experiencing in the street encounters. The idea is to simulate it closely so one can act accordingly while reinforcing the need to achieve avoidance and deescalation. This is not easy to do and requires one to have trained with experienced professionals or to have the experience and proficiency yourself as an instructor.

Genjo [現状]

The characters/ideograms mean, "status quo; existing state; present condition." The first character means, "present; existing; actual," the second character means, "status quo; conditions; circumstances; form; appearance."

The genjo or status quo is the existing state of affairs, especially regarding social or political issues. People who adhere to the status quo have a vested interest in maintaining that status quo. Once a person or group become attached to something they find themselves, often, caught in a groove, a routine or a rut especially when information arises disputing things that are the existing state or present condition of things. It is about keeping harmony where to differentiate would create disharmony that is untenable to that person or group.

Status quo when associated with a belief system becomes rigid and unrelenting in maintaining that status quo. This can be especially true when a person or group receive some special recognition for that belief system. When someone outside that group tries to persuade a change that change is met with a blind side to the possibility of change causing the status quo to hold tight. One becomes content with the status quo and in the majority of cases when change is submitted are "afraid or fearful" of that change and will not make or like the change.

Status quo means that something exists in a certain state at the moment  but suggests that this status quo be open to changes making for a new status quo. People don't like change especially when a belief system tells their emotional side that change is bad. If that change means losing some special status then the status quo becomes fixed and unmovable or unchanging.

Sometimes harmony has to be disrupted to achieve a greater harmony within the self and with a society or group or tribe or even a cult. When any status quo is threatened the human instinct is to defend against the attacker or the danger.

Genshi kankaku [原始感覚]

The characters/ideograms mean "primeval sensation; protopathic sensation." The first character means, "primitive; original; meadow; field; plain; prairie; tundra; wilderness," the second character means, "commence; begin," the third character means, "emotion; feeling; sensation," the fourth character means, "awake; remember; learn; memorize; sober up."

A deep sensory thing that triggers a type of reflex that originates in the lizard part of the brain. A type of instinctive warning system for survival. A primeval sensation, received and understood far back in the brain. The cornerstone to survival of violence.

Martial Arts teaches us to listen to our instincts. It teaches us to listen when the senses make us wonder what is wrong even if it seems safe and secure. This is especially true regardless of whether we are in an environment that is familiar to us like home, work or the route we take to and from these familiar places. It is the time when we must teach ourselves to act when the genshi kankaku speaks to our lizard brain.

When it is triggered we must learn to not just say, "hey, it is nothing or it can't be anything important cause I have been here, done this or whatever a thousand times ...." Listen, pay attention and seek out what caused you to feel the genshi kankaku. Make it the first stage of your defensive survival posture or model. Relax in familiar places and actions but listen to your genshi kankaku and go on alert until you determine it is still safe.

Gensoku [原則]

The characters/ideograms mean "principle; general rule." The first character means, "meadow; original; primitive; field; plain; prairie; tundra; wilderness," the second character means, "rule; follow; based on; model after."

Gensoku or principles in general means a law or truth upon which other techniques and actions are based; the natural way things work in the universe; also a philosophy or moral tenet. It is a fundamental truth that is universal in all things including the martial arts. It applies equally across all martial boundaries or contexts. Principle is that which is all encompassing while the context denotes the systems, styles and branches that are unique due to human intervention, guidance and creativity.

If the principle is present in one system, style or branch then it is not the universal principle that is the essence of all martial systems. It may be a good solid techniques, combination or system but if fails to meet the condition of principle that guides all martial systems and lays the foundation that makes them budo.

Pearlman Sensei writes, "A principle might manifest itself differently depending on the martial art in question, the principle itself applies to all arts equally and without exception. Principles will affect techniques positively when understood and applied or negatively when overlooked or ignored."

This alone should make the book a requirement for all martial artists for I found it to be true and necessary in martial arts training, practice and teachings.

Choju [長寿]

The characters/ideograms mean "longevity." The first character means, "long; leader," the second character means, "longevity; congratulations; one's natural life."

In martial philosophy choju or longevity is attained by acquiring the traits as follows: one should sit like a turtle, walk like a pigeon, and sleep like a dog. It is a means achieved by development of an inner quiet. Quieting the mind with the goal of remaining still in each moment with no thoughts of distraction and allow any fleeting thoughts to simply enter and leave in the moment with no conscious effort to remain with the thoughts.

"To regard the fundamental as the essence, to regard things as course, to regard accumulation as deficiency, and to swell quietly alone with the spiritual and the intelligent." - Herein lies the techniques of the ancients.

Chojuinochi [長寿命]

The characters/ideograms mean "long operating life; long service life; long life." The first character means, "long; leader," the second character means, "longevity; congratulations; one's natural life," the third character means, "fate; command; decree; destiny; life; appoint."

Both terms are used to express the longevity of a martial artists. In my career, i.e. as a construction worker, a Marine, a Civil Servant working for the Navy (motor vehicle operator; warehouse manager; materials expediter; weapons technician (radiation control tech; weapons technician; security manager; communications security manager; physical security manager), etc. I ran into a lot of personal turnover but in no other discipline have I see a turnover rate as high as a dojo.

Choju or Chojuinochi denotes the longevity evident in one who is a life long practitioner of the martial arts like karate. In a karate dojo, training hall or studio the dedication, determination and commitment necessary to achieve proficiency means a persona that goes the distance, i.e. where the distance is never set in stone but remains fluid waiting for that last breath upon one's death bed.

It takes one of considerable character to live a budo life. I am not talking about those who arrive, participate as required and then going off the have a drink and talk about how they have mastered a martial art (especially at the ripe old age of nineteen or so). It is a gradual forging of the type of person who lasts throughout the various stages of life resulting in a sense, a spirit and a life style that is humble and expresses an aura of peaceful and graceful spirit.

Gi [着]

A gi is clothes; outfit; uniform. The character has other meanings, i.e. "don; arrive; wear; counter for suits fo clothing." In general when coupled as a suffix to the term "karate" it means a "karate uniform."

Gi [義]

The characters/ideograms mean "morality; righteousness; justice; honor."

The fist virtue listed for the seven of bushido is often attributed to honor when in reality is comprises many traits for morality, righteousness and honor. The complexities are great as to the whole explanation for this virtue.

Many martial systems have adopted the seven virtues of bushido and for many reasons of which few actually relate to and teach about morality, righteousness, honor and justice. They tend to be sound bites that make the system of practice appear or to be perceived as something that they are not - bushido.

It might best be served if bushido were explained. That term can be found in many sources both in the written physical forms as well as the eWritten forms. It must me understood that these are translations and subject to the translator's perspective as to culture, beliefs, etc.

Gi must bring about the holistic blend of all four traits, i.e. honor, justice, righteousness and morality. It must be first taken in its original context as a Japanese feudal era belief system that ended up influencing the Japanese culture and beliefs we encounter in modern times. So, then we must ask ourselves what do we believe morality, righteousness, justice and honer mean in our culture and belief systems and then how do we relate that to our martial system of practice?

The English term used most often for Gi is rectitude, i.e.  a moral behavior and thinking that is righteous in nature and does not break the standards, practices and beliefs that is regarded as the social venue for justice. It involves the integrity of the individual as well as the group, the honesty and the straightforwardness of us all.

How does all this fit into the world of martial arts and their practices?

Gijutsu no ito [技術の意図]

The characters/ideograms mean "technique intent." The first character means, "skill; art; craft; ability; feat; performance; vocation; arts," the second character means, "art; technique; skill; means; trick; resources; magic," the third character is used to join the first two and the last two, the fourth character means, "idea; mind; heart; taste; thought; desire; care; liking," the fifth character means, "map; drawing; plan; unexpected; accidentally."

Technique intent is that which makes it work in a conflict be it verbal or physical. The technique must have the intent that has meaning toward handling conflict starting with the knowledge and understanding that is the full spectrum of conflict of which part of is violence of a physical nature - fighting, combat, self-defense, etc.

Technique intent means making it practical and reliable for conflict. Training proper intent means training to handle dangers when your experience is little or non-existent with stakes that are high depending on your exposure. It must be relevant, reliable and appropriate for your training in self-defense.

Technique (or kata if you wish) intent means placing proper meaning and relevance to that technique for defense. You can't do that by merely performing kata or techniques. You can't do that by merely practicing those techniques and combinations that work for the sport of karate either. They may work in one form of violent conflict but what about the others.

If you are not practicing and training with proper intent, proper technique intent, then what exactly are you practicing. As to kata intent, if the intent is not properly related to your goals for training kata then your performing, dancing. Knowing the form, rhythm and patterns of kata forwards, backwards and sideways does not mean it will work when you need it most. Take heed of Mr. Miller's words and take that further by your own research, practice and training because in the end it won't be me or Rory Miller facing danger, it will be you and you alone.

Gijutsu-teki dotoku [技術的道徳]

The characters/ideograms mean "technically moral." The first character means, "skill; art; craft; ability; feat; performance; vocation; arts," the second character means, "art; technique; skill; means; resources," the third character means, "bull's eye; mark; target; object," the fourth character means, "road-way; street; district; journey; course; moral; teachings," and the final character means, "benevolence; virtue; goodness; commanding respect."

The denotes how the martial arts transitioned from a mostly combative system to a system that incorporated the moral teachings the permeate most traditional/classical forms of budo. It is a bonding of the body-mind or body-psyche that gives the application of the martial arts physical to the more mental and moral aspects that would and should govern the physical manifestations involving conflicts that become physical.

It teaches us to not strike, to avoid and to apply the physical when indeed it is unavoidable.

Gimu-kan [義務感]

The characters/ideograms mean "sense of duty (obligation)." The first character means, "righteousness; justice; morality; honor; loyalty; meaning," the second character means, "task; duties," the third character means, "emotion; feeling; sensation."

This speaks to the gratitude and sense of obligation a traditionally oriented martial system would incur over time between sensei and deshi or kohai. This extends to the senpai and kohai relationship as well. It is coupled with a deep connection a traditionalist inherits as they dive deeper into the system of practice, training and applications.

Both Shinsha and Gimukan speak to this type of martial system. This is one of those things that most training facilities fail to recognize and acknowledge. It is a theme the binds to budo. It is a loyalty and homage built upon toward the system, the culture and the leader. Anything less becomes an imitation fraught with egoistic, pride driven bells and whistles. The depth and breadth of a martial system builds toward gratitude and obligation that is given and received by all participants or adherents.

Giri [義理]

The characters/ideograms mean "duty; sense of duty; honor; decency; courtesy; debt of gratitude; social obligation." The first character means, righteousness; justice; morality; honor; loyalty; meaning," the second character means, "logic; arrangement; reason; justice; truth."

Often we hear of giri in martial arts circles due to the influences of the samurai legends of old Japan. In one quote it was said that giri is the burden hardest to bear. If one does not feel it, then one does not have it. It is looked upon as a debt that can never be repaid. Looking at the definitions for the characters/ideograms it is no wonder why it takes on such a meaning.

It is defined as "to serve one's superiors with a self-sacrificing devotion" by Namiko Abe. It is tied closely with the more feudal era culture and beliefs that have remained steadfast to present day.

Giri is difficult to translate adequately into western English cultural belief terms. It has been romanticized in movies and books such as "The Yakuza," where giri is a major factor in the story.

In the study of martial arts one cannot truly understand all the cultural nuances be they Japanese, Okinawan or Chinese. All three have connections and the final Japanese cultural meaning of giri is born of all three although now unique to the Japanese.

Giri goes both ways as well. Giri is a matter of two sides to one coin or as one might assume as yin-yang. For one to feel it requires the other or recipient to feel it and vice versa. If either one does not feel it then it is diminished even tho the one side can still find themselves bound to the other through giri regardless of the others feeling for giri.

Anytime there is a relationship involved the two personalities coupled with cultural beliefs and individual perceptions, etc. make it a most difficult part of any belief system.

Giri in a general sense may be related to better understand the concept to group or tribal survival dynamics. It can be related to social associations whereby loss can equate rejection and/or dismissal from the group or tribe.

Gishiki [儀式]

The characters/ideograms mean "ritual; rite; ceremony; service." The first character means, "ceremony; rule; affair; case; a matter," the second character means, "style; ceremony; rite; function; method; system; form; expression."

Gishiki or "ritual" is rampant throughout traditional/classic martial arts. No where more so than in Japan with China and Okinawa closely following. Ritual can be readily seen in the kata of martial arts. It also can be seen in the many demonstrations of applied technique. The ritual used can be seen as staged so that it flows with attacks and counters, etc. This is the purpose not only to demonstrate how it might work but also to train for responses to stimuli.

The ultimate goals or strategy is to achieve a level of master where you instinctually break the ritualistic form to create spontaneous responses in the moment. It is merely one stage of practice and training.

The ritualistic aspects of martial arts has deep roots in the cultural beliefs of the originators, i.e. for Japan it began in the feudal era but was adopted from the same ritualistic cultural beliefs of the Chinese with influences from Korea and Okinawa.

Goi [語彙] and Yogo [用語]

Goi [語彙] (Vocabulary)

The characters/ideograms mean "vocabulary; lexicon; lexis; terminology." The first character means, "word; speech; language," the second character means, "same kind."

Yogo [用語] (Terminology)

The characters/ideograms mean "term; terminology; wording; choice of words; phraseology." The first character means, "utilize; business; service; use; employ," the second character means, "word; speech; language."

Goi or vocabulary refer to a body of words that are used in a particular language. Yogo or terminology are a body of terms used with a particular technical application in a subject of study, theory, or profession, etc.

Terms as in yogo or terminology speak to words and compound words that is a specific context give meanings, meanings that may deviate from the meaning the same words have in other contexts and in every day language. Terminology, yogo, are used in the study of concepts, conceptual systems, and their labels (terms) vs. the study of words and their meanings.

Goi or vocabulary are a set of words within a language that have familiarity with a person. It is developed as one ages and serves as a tool to communicate and acquire knowledge. Gaining an extensive vocabulary is one of the hardest and greatest challenges in learning a language, especially a second language.

Goi or vocabulary is generally all the words known and used by a particular person.

Goi and Yogo speak to the differences from the vocabulary we use vs. a set of terms, terminology, used to bridge a gap between our vocabulary and the terms used for a subject of study, theory or a profession such as martial arts. Goi is used for teaching a system like the Asian marital arts whose history and context is driven by that culture and its language - Japanese, etc. Yogo is a means by which practitioners who are not from an Asian culture and language can learn of the culture and beliefs that are the essence and fundamentals of martial arts. It provides a western person a bridge to connect the two giving a deeper understanding of what led to the marital system in practice and how one can incorporate that history into their culture, beliefs and methods of practice, training and finally application of a martial system.

Look at yogo as snippets of goi used to help bridge the gap toward understanding something that often seems mysterious, mystic and more often convoluted in its foreignness. Even when the practitioners are within the same culture with the same language we find extraction of yogo from their goi provides a tool and means of better understanding to gain mastery over the discipline studied.

Goju [剛柔]

The characters/ideograms mean "hardness and softness." The first character means, "sturdy; strength," and the second character means, "tender; weakness; gentleness; softness."

It will be obvious here that the intent of the characters, ideograms and the English term its relation to the Okinawan style of karate called Goju-ryu. It was named in reference to Chojun Miyagi Sensei due to its apparent hard-soft principles. Go, which means hard, refers to closed hand techniques or straight linear attacks; Ju, which means soft, refers to open hand techniques and circular movements.

Without this terse definition one might consider the essence of goju to be literally a hard-soft system or style due to its dynamic breathing where I believe the breathing system consisted of both hard-tension and soft-relaxation or positive relaxation. To my view all systems, martial systems, must be built on this concept of both hard and soft. I also believe that the current practice of sanchin, the breathing kata of may Okinawan systems, styles and branches, is meant to be a combination of hard-tension and soft-positive relaxation and its alternating efforts, effects and affects in the kata patterns, movement and techniques.

Often I view sanchin being performed with dynamic tension through out the kata and this is not my view of how it should be performed, practiced and studied. I believe, like dualistic monism of the yin-yang concept, a symbiotic dualistic monistic application is necessary to truly master the art of goju in sanchin.

The sanchin shime is not meant to be a system of strikes but rather a tactual check of the ebb and flow of yin-yang as it applies to hard-soft. The Sensei who does the sanchin shime must tactually "feel" the body in various places to ensure that the hard-soft practice is done at the proper moments, time and to techniques, patterns, and rhythms of the kata. I believe this is important.

I believe that to do a continuously tensioned dynamic practice of sanchin is not beneficial and like many "exercises or disciplines" creates a mind-set that this is indicative of a strong practitioner yet to my view and my theory it takes greater ability and strength to shift, ebb and flow, back and forth from hard to soft with soft within the hard and hard within the soft to teach the body to feel tactually and mentally the strengths and weaknesses, etc.

In the human endeavor to falsely create the strongest body possible we have subverted the true intention of the goju concept out of its intended essence and context thus actually hindering complete mastery. The displays done to demonstrate without a uwagi, jacket, or shirt or bare chested has also fostered this misconception much like the pension of Bruce Lee to remove his upper garments to display his physique syndrome.

Remember, this is a personal belief and not supported by any goju-ryu organization.

Gokui [極意]

The characters/ideograms mean "essential point; main point." The first character means, "poles; settlement; conclusion; end; highest rank; electric poles; very; extremely; most; highly," the second character means, "idea; mind; heart; taste; thought; desire; care; liking."

A study of martial systems must include a gokui or the search for their essential points. These essentials can be either physical or mental in nature yet often are comprised of both. To seek out and study the essentials of any discipline provides a solid foundation in martial studies where its importance is due to the physical applications.

When the term is coupled with a specific then the study narrows down, i.e. ken-po for the law of the fist speaks to how the essential points of such a system as interpreted in modern times to be karate, etc. Many of the martial masters of Okinawa, Japan and essentially based on Chinese writings gives us those essential points of the empty hand.

Goman [傲慢]

The characters/ideograms mean "pride; arrogance; haughtiness; insolence; hubris." The first character means, "be proud," the second character means, "ridicule; laziness."

Goman, or arrogance, is a real issue for martial artists. It is one of those traits that locks the mind down into one unmoving and unchanging beleif system and can only be validated by the efforts of the believers to diminish any other belief system.

In its worst case goman can lead to war and killing let alone discrimination, etc. In the martial arts it is paramount that one eliminate arrogance which goes hand-in-hand with ego and pride. It makes the difference in applications being defensive vs. aggressive violence.

As with any other teaching method I suspect this aspect to training is left up to the individual to have the ability to see, hear and feel goman or not. It is up to the sensei and dojo participants to provide training by actions and deeds both in and out of the training hall.

Gunji kunren [軍事訓練]

The characters/ideograms mean "military exercise; drill." The first character means, "army; force; troops; war; battle," the second character means, "matter; thing; fact; business; reason; possibly," the third character means, "instruction; Japanese character reading; explanation; read," the fourth character means, "practice; gloss; train; drill; polish; refine."

Kunren [訓練]

The characters/ideograms mean "practice; training." The first character means, "instruction; Japanese character reading; explanation; read," the second character means, "practice; gloss; train; drill; polish; refine."

Drills are a great introduction to the fighting arts. An introduction is stressed for they are good in teaching fundamental principles of martial systems and effectiveness but they are not reality. To achieve reality you have to go beyond the drills.

Drills require reciprocity, i.e. the uke-tori relationship, that fosters learning and repetitive practice but you have to start at some point by resisting the drill. Resisting the drill means you have to leave the box that contains the drill and introduce chaos by beginning an ever increasing resistance to the pattern and rhythm of the drill.

The fight and violence don't follow drills, drill patterns or drill rhythms. You never know what you will be encountering in a fight or a violent attack. To assume that your drills will work is to provide false sense of practicality.

Use drills to get the novice into the student stages. Use them intermittently to inspire but always, always provide unpredictable resistance if you want your uke-tori to achieve some semblance of reality based skills. It is easy to learn the patterns and rhythms of the drills but is is difficult to make them work once in insert chaos and resistance to the drills.

It also benefits when the drills are then challenged by changing the responses of uke-tori so that you are exposed to the challenges of both social and asocial physical violence. Train your mind, body and spirit to work with the challenges of nature, life and true violent behaviors along with other less physical conflicts.

Gori-ka [合理化]

The characters/ideograms mean "rationalization; rationalize." The first character means, "fit; suit; join," the second character means, "logic; arrangement; reason; justice; truth."

Rationalization or gori-ka is something I feel should be addressed by martial artists on a regular basis simply because it is easy to rationalize what we do for what ever reason allows us to accept and believe that which is not always true and healthy. We rationalize that we will go on that diet right after we consume that german chocolate cake - the entire cake.

We rationalize that the self-defense we are taught is effective simply because the guy or gal who taught it looks and acts like they really know what they are doing - we tend not to question if it fits our perceptions and rational of what is real and what is not real.

We rationalize that because we can easily handle other kohai and our equals in the dojo that we are more than able to defend ourselves out on the street. We rationalize that if a person can win a match in a cage that they must be really effective in a violent encounter on the street. We rationalize that because someone has handled a street situation and practices a particular art or system that it must be effective for self-defense.

We rationalize all the time as humans and it is self-reflective behavior that must be taught and incorporated into our martial arts if we really, truly and factually want it to work in the streets for defense. We have to stop assuming and rationalizing to meet our perceptions and find out what really works for us and will, maybe, work for us in defense.

It ain't easy and it can be easily lost in the daily humdrum of life but to remain in the moment and remind ourselves of gori-ka we can achieve proficiency and find what works and what does not - for us, the individual.

Go Rin no Sho [五 輪の書] [五輪書]

I know most of you will equate these characters/ideograms with the famous book written by the sword saint, Miyamoto Musashi, called/titled the "book of five rings." The first character means, "five," the second character means, "wheel; ring; circle; link; loop; counter for wheels and flowers," and the third character means, "write."

This is Musashi's book or philosophy on the art of war. It is koan like, terse, book of short length yet long on ability to inspire and teach his philosophies along with inferring general strategies and tactics toward applying the martial systems one might take on as a personal warrior discipline. It does talk of the sword arts but as we all know it has morphed into a strategy for life, for business and for all martial systems.

Gosen (Gousen or Gassen or kassen [かっせん]) [合戦]

The characters/ideograms mean "battle; engagement." The first character means, "fit; suit; join," the second character means, "war; battle; match."

This terms is generally understood to mean "mutual confrontation; join in a match; join in a battle" and falls into two categories, i.e. the first is a restricted or controlled match which we call kumite. Kumite can be either controlled or free style, i.e. one has predetermined techniques and counter techniques while the second one is free style.

The second category is real or reality based matches or contests. The second is not often encountered in modern times except in reality training and practice or a real fight, combat or conflict with violence. Reality training is a stretch and a real encounter means your testing your strength of body, mind and spirit in a violent combative encounter where life, limb and liberty are at stake - real life damage. It is more of a contest to the finish where death could be the final state.

In our ancient past on Okinawa contests were sometimes arranged to determine the prowess of a karate-ka. It was often about contests between villages because there was, at that time, only one indigenous form of hand combat called "ti"and later "toudi," where variations in the technique were closely balanced so that it became a matter of the individual's prowess in "Ti or Toudi."

Goshin [護身]

The characters/ideograms mean "self-protection." The first character means, "safeguard; protect," and the second character means, "somebody; person; one's station in life."

This term is used with both "karate" and "jutsu." The term/phrase is "karate goshin-justu." This is a distinction that comes from a person named, "Nango." It speaks toward a translation of techniques for human self-defense or just techniques for human defense. The author Kenji Tokitsu Sensei tends to lean more toward the term/phrase of "the way of human self-defense/defense, i.e. karate goshin-do." He states that the singularity of the term and meaning of jutsu does not fit entirely within the spectrum of "Budo." Budo being a multidimensional which encompasses both the various aspects of martial arts and life.

The author below tends to use karate goshin-do because the "do" allows for the multidimensional aim of the full spectrum of human faculties in a wider arena of areas. He says that karate goshin-do speaks to the way, path or road of bare-handed human defense/self-defense. This takes karate beyond just the physical, the techniques, and provides a multidimensional breadth and depth in a structural way.

Therefore it can be said to practice and train in karate goshin-do provides a path that is capable of providing the practitioner with the karate equivalent of valid budo in the current social context, i.e. social culture and beliefs, etc.Kar

Goshin-ryu [護身流] Karate [空手 ]

The characters/ideograms mean "self-protection/defense/safeguard/protect style/method/school." The first character means, "safeguard; protect," the second character means, "somebody; person; one's station in life," and the third character means, "current; flow; stream; a school; a style; a mode; a way."

This set of characters gives meaning to the term goshinryu as a style of defense, i.e. self-defense, self-protection, etc. This system provides a more budo oriented system that encompasses both the ancient traditional/classical culturally driven way of fighting and the modern cultural defense environment of today's wester cultural and beliefs.

It adheres to the cultural and belief systems and trains/practices utilizing all the inherent systems of violence, i.e. the before, during and after systems that add to the fundamental principles of martial systems to create a more modern and holistic form of protection such as avoidance, deescalation, awareness-legal considerations, manners and last resort physical manifestations of conflict and combat/fighting.

Goshin Jutsu [護身術]

The three characters/ideograms mean "art of self-defense; art of self-defence." The first character means, "safeguard; protect," the second character means, "somebody; person; one's station in life," and the third character means, "art; technique; skill; means; trick; resources."

The art of self-defense is not a means of teaching matching tactics as if reflecting within a mirror. We don't practice the art of self-defense as if there were specific attack patterns with specific counter attack patterns but rather a more holistic blending of reality based tactics to counter any attack no matter what the pattern.

The art of self-defense is comprised of first, gaining all the knowledge necessary to see, hear or feel it and to know the ramifications of taking a self-defense stance. Mr. Rory Miller provides a fundamental set of elements one must know long before training and practicing the physical tactics and strategies for handling physical conflict. In a nutshell; legal and ethical, violence dynamics, avoidance, counter-ambush, the freeze, the fight, and the aftermath of the fight.

You can read about these here: "Facing Violence - 7 Things Every Martial Artis Must Know." http://ymaa.com/publishing/dvd/martial_arts_teaching/facing_violence

Gyaku [逆] Kogaku [工学]

Gyaku-kogaku or reverse engineering. A model in the martial systems world where one human disassembles what another human created such as kata, a basic principle of the system being practiced, trained and applied. All the practitioner has to have is an imagination coupled with knowledge and experience to achieve a reverse engineering result of what the originator created.

In this instance it also takes a knowledge and understanding of that person as to perceptions, culture and beliefs along with the environment, etc. in which that system was used or the cause of its creation.

What is the teaching of fundamentals, principles and bunkai but a method of gyaku kogaku or reverse engineering. Why is this important to martial arts? Because in the west as well as most of the east the bunkai of the originators or masters was lost or not taught properly. When the watered down the systems to incorporate them into the educational systems of Japan and Okinawa the bunkai was either also watered down or completely removed.

Therefore it becomes important in a self-defense or combative perspective the practitioner must learn to reverse engineer the system they practice, train and apply toward budo oriented defense and protection.

Gyo [行]

The character/ideogram means "to walk; the walk; line; row; verse; carya (austerities) - Buddhist term; samskara (formations) - Buddhist term; running script."

The term "gyo" has ancient meaning and is often associated to the term "shu-gyo." Shu-gyo is defined in martial arts as "austere training." It was first used in Japanese cultures to denote a person who followed a particularly arduous religious path toward perfection. The term was later expanded into the realms of traditional arts which include the martial arts. It is a basis on which a person seeks perfection and in the instance of martial arts perfection of the spirit by the perfection of the body-mind.

The perfection is on a arduous repetitive effort to transform the body and thus the spirit. It is a physical-mental discipline that pushes the body extremely hard with a view from outsiders to be unwarranted and unnecessary and foolish.

The character/ideogram is also defined or means "discipline." This part applies more toward definitions that would allow the western culture and belief system relate a bit more to the term and its practice. Gyo is also referenced in the teachings of Shintoism toward those practices that lead to perfection of the mind-body on a Asian spiritual meaning/plane.

Gyo, in its original context, is a process by which a person places themselves on the path (do) they seek and this involves a total immersion of the person into the practice of the art, i.e. in this case martial art or karate goshin-do.

"The gyo, is a way of practicing a repetitive ritual while following a process of internalization and an engagement with our own life." - Kenji Tokitsu Sensei

Guui [寓意]

The characters/ideograms mean "symbolism; moral; hidden meaning." The firs character means, "temporary abode; imply; suggest," the second character means, "idea; mind; heart; taste; thought; desire; care; liking."

Guui or symbolism is something that permeates all facets of life to include martial arts. We have guui or symbolism in the characters used to describe martial arts, we have black belts that symbolize something in the martial arts, and we have symbolism in the more spiritual aspects taught through the ken-po goku-i in karate-goshin-do.

Kata are yet again symbols or better described as symbols that represent ideas as to technical applications in various violent situations. The, the kata, represent a system of combat or fighting that is at one end strict yet at the other holistic in that they are geared to be "adjusted" appropriately by an individual dependent on situational moments in time for proper applications, in the moment.

Kata and the ken-po goku-i serve as a visible symbol for something abstract ergo why the gokui is not what it seems but is an abstraction of beliefs and cultural influences. We use kata, forms and other aspects of martial practice to speak toward things like fundamental principles as well as expressions of karate indirectly by images, i.e. the Isshinryu no Megami, form, i.e. kata like sanchin, or model, i.e. by actions and deeds developed through practice and training along with studies of ancient classics, i.e. I Ching, Tao te ching, etc.