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Jiga [自我]

The characters/ideograms mean "self; the ego." The first character means, "oneself," the second character means, "ego; I; selfish; our; oneself." The best I can recommend to begin this term, character or ideogram is to go to my main karate goshin-do site and type in ego and begin reading.

Ego in a nutshell is what is termed in martial arts or self defense environments as the "monkey brain" taking charge and leading males around by an appendage doing things that result in harm to oneself that would include injury or death, legal situations both criminal and civil, lots of possible medical costs and long term psychological difficulties. To name but a few...

If I had to give one or two words as to the cause of most conflicts and violence it would be "ego" and "pride (Hokori: 誇りor Kenkyo Hokori: 謙虚誇り)." If you take time to actually consider, contemplate and shot holes into your views and beliefs about things that hurt your pride or cause you ego to flare up you will discover that the injuries received to ego and pride are not ones that you can actually "take a picture of" to show damage.

My personal belief is if it cannot cause damage that incurs medical costs and can be photographed then it ain't worth the costs and ramifications if you go to town on someone who "dissed you."

Jigen [次元]

The characters/ideograms mean "dimension; perspective; point of reference; level (of something)." The first character means, "next; order; sequence," and the second character means, "beginning; former time; origin."

When we speak of the dimension of something like karate or other martial systems we are discussing the spiritual dimension which is the "heart" of the martial arts. It is that transformation to the very core of the self. It is a transmutation from one dimension to another. It is to integrate our self with the teachings of the system to which we devote our practice and training. It would be such a waste and shame to not endeavor to seek out that spiritual dimension inherent in all art forms.

It is a psychological and metaphysical journey that also gives us a physical aspect that is readily seen and felt. It results in a psycho-spiritual transmutation from what we perceive of ourselves into what we exude for others to perceive.

Jigotai [自護体 ]

The characters/ideograms mean "body self-protection." The first character means, "oneself," the second character means, "safeguard; protect," the third character means, "body; substance; object; reality; counter for images."

This refers to a defensive posture in fighting and can be found in the practice of drills and makiwara training. As stated at the Shinjinbukan Dojo it is a stance similar to the shiko-dachi with one foot forward. Fifty percent of the body weight on each foot and maintains a lower center of gravity but with mobility as found in the neko-ashi-dachi.

A defensive posture in Judo. In karate it is a stance used extensively for fighting, movement drills and makiwara. It is a variation from the shiko dachi with one foot forward. It has 50% of the body weight on each foot and combines shiko dachi's lower center of gravity with neko ashi's mobility. Another way to write it is [ジゴ体].

Jikan [時間]

The characters/ideograms mean "time; hours." The first character means, "time; hour," and the second character means, "interval; space."

This particular martial word provides the practitioner with a variety of meaning starting with the western concept of time, i.e. seconds, minutes, hours, days, weeks, and years, to name a few. Then we consider the natural time from nature, i.e. daylight, night time, spring, summer, fall and winter, and then the time during a day; morning, mid-morning, noon, mid-afternoon, evening.

Then the martial applications from the concept of application to effect can be influenced by the time of the day where meridians are more open and susceptible and when closed and guarded. It also can govern how one acts and reacts depending on the time, natural nature time.

Then we speak of time toward environment and perception, i.e. fast, slow, etc. and where on the earth a person lives according to that area's time related to the place on the earth and its influences from the moon and sun, etc. This also affects how we learn, retain and practice, i.e. too late at night and fatigue effects your actions and mental state.

Time also involves how persons and cultures act and react where on may assume they have several life times/chances to get things right while others feel moments are quickly passing the opportunities that are there now. Is this being taught and understood to effect how you teach, train and practice?

Do you know that your energy levels are related to time? There are many time factors in martial training and practice as their are in life, see the following

Time and the hexagram of the I Ching"

Bottom Line: represents earliest time; the time just before the active time;.

Top Line: represents the latest time; the time just after the active time.

Middle Four Lines: represent that time that is active within the situation.

Moving Lines: first moving line usually depicts the immediate action to take or avoid, even if it is in line 2 or higher. Higher moving lines depict later times in the situation. The first moving line refers to NOW or to soon after NOW, and the other line or lines refer to later.]

Think of the timing of rhythm, rhythm of techniques; of movement; of the space between statements and/or words; of between things, etc.

Jikhyu-ryoku [持久力]

The characters/ideograms mean "stamina; tenacity." The first character means, "hold; have," the second character means, "long time; old story," the third character means, "power; strength; strong; strain; bear up; exert."

Stamina or jikhyu-ryoku, as often tested in shugyo. The type of stamina that results in a type of endurance where the physical stamina couples with the mental endurance that allows a person to act when others would simply quit when encountering violence, pain and fear.

Even in the heat of battle both stamina and endurance are necessary to achieve a successful result - to not lose, to achieve safety and to lessen damage. When one encounters violence and all that brings to the field of battle, i.e. the adrenaline dump, etc. a person needs to achieve higher levels of both in order to act and say ahead of the adversaries ongoing or continuous efforts to do damage.

It is both a mind-set and a physical level that takes both the mind and body beyond what would be considered normal resulting in an ability to not only act in the face of all the violence but to also continue acting until a favorable end result occurs without resulting in other after-affects that also contribute toward violence, i.e. medical, psychological and legal ramifications.

Jikyu [持久]

The characters/ideograms mean "endurance; persistence." The first character means, "hold; have," the second character means, "long time; old story."

Jikiden [直伝]

The characters/ideograms mean "direct transmission (of mysteries or skill); initiation." The first character means, "straightaway; honesty; frankness; fix; repair," the second character means, "transmit; go along; walk along; follow; report; communicate; legend; tradition."

The "Classic Budoka" blog gives a definition and meaning to this term, characters and ideograms in a post titled, "72. Direct Transmission." http://classicbudoka.wordpress.com/2012/09/11/72-direct-transmission/

In a nutshell, it is a traditional koryu means of transmitting from one person to the next in an "unbroken" line of the system being taught, practiced and trained. His article/post explains a lot about this term so go to the above and enjoy the article/post.

He offers other terms and definitions in his explanation that won't be repeated in this blog site since they relate to this one definition.

Jiko hyōka [自己評価]

The characters/ideograms mean "self assessment." The first character means, "oneself," the second character means, "self; snake; serpent," the third character means, "evaluate; criticism; comment," the fourth character means, "value; price."

Self-assessment or jiko hyoka means an open-minded and knowledge controlled means of learning, exploring and challenging. We need to seek out knowledge but with a bit of skepticism to determine if the facts are the facts and not colored by the presenter. Self-assessment involves taking this knowledge and turning it inwards to seek out the essence that will drive any self-defense requirements.

Looking inward to determine what works for you and what is valid for you. Removing all the blockades created from the time in which we live, the environments in which we live, the influences from those we surround ourselves with in the name of survival, the power relations we have with others, perceptions of others, our perceptions and our cultural influences, beliefs and exposure to.

Jiko ressha [自己訓練]

The characters/ideograms mean "self-train; self-training." The first two characters/ideograms mean "self; oneself." The second two characters/ideograms mean "practice; training." The first character means, "oneself," the second character means, "self; snake; serpent," the third character means, "instruction; explanation; read," the fourth character means, "practice; gloss; train; drill; polish;' refine." 

Self-training is a distinct hallmark of Okinawan traditional/classical training methods. In the traditional dojo of Okinawa one would do warm-up exercises and then do some basic waza or techniques similar to the "basics" one performs today. It is a combination of strikes, blocks, kicks, etc. Then the dojo would do the Sanchin kata.

After this initial period the practitioners would break up into singular practice where one was left to their own devices as to what they should practice and how. It could be hojo-undo, makiwara, or partner work, i.e. kakie, kata, footwork, etc.

The senpai and/or sensei would provide guidance to the practitioners. The dojo sensei, i.e. the master of the dojo, would observe and call over practitioners on a one-by-one basis to correct.

At the end of the jiko ressha or self-training the dojo would then do the sanchin kata and that would be the end of the training in a classical/traditional dojo of Okinawa.

jiko [自己] no [の] Kansei [完成]

The first two characters/ideograms mean "self, oneself." the third character is used to connect the two sets. The second set of character/ideograms mean "complete; perfection; accomplishment." The entire set of characters/ideograms mean "perfect yourself." The first character means, "oneself," the second character means, "self; snake; serpent," the fourth character means, "perfect; completion; end," the fifth character means, "turn into; become; get; grow; elapse; reach."

Jigero Kano of Judo used this phrase/term/characters/ideograms to speak to the perfection of oneself in a moral sense that would transcend into daily life. It would consist of three efforts, i.e. the cultivation of an ethical fortitude; the pursuit of intellectual development; and the application of combat principles to everyday life (Toku-iku; chi-iku; and shobu no riron no oyo)

Jiko hen'i [自変移]

The characters/ideograms combined do not appear in translation as a whole but the first character means, "oneself," the second character means, "unusual; change; strange," and the third character means, "shift; move; change; drift; pass into." When only the second two characters are combined, i.e. [変移] the meaning is "change; alteration; transmutation; mutation." The two characters separated still hold the meaning already provided.

To transmute is to change our character, our form, or some substance of something. In the world of the martial artists self-reflection is the process of causing a change of character of the individual, i.e. self-transmutation. This is the core of the "way of the art of karate." The Tao, the way, the path that leads us to proficiency in the physical thus through the polishing or forging of the physical we steel the mind and spirit. The spirit is where self-reflection occurs and self-transmutation is enacted.

By the acts of self-reflection we transform ourselves into "one wholehearted" person - self-transmutation. This is also the "art" of the systems and provides us the balance of the yin (mind) and yang (body) into the one wholehearted way - Isshinryu embodies this concept and belief as dictated by the gift from Tatsuo-san to his American students. It allows us to alter our very nature.

Jikojitsugen [自己実現]

The character/ideogram means "self-actualization; self-fulfillment; self-realization." The first character means, "oneself," the second character means, "self; snake; serpent," the third character means, "reality; truth," and the last character means, "present; existing; actual."

It is only through self-realization as achieved by self-reflection can one achieve proficient knowledge and application of a martial system. A practitioner must "see" their short comings to get along with others, to inspire others and to lead others. To observe one's own character and perspectives to understand and deal with the world as large - self-reflective realization.

If a practitioner ignores or fails to recognize and overcome one's own failings would dead to defeat of self, defeat in combat and possible death.

How one does this is through "discipline." The Japanese gain a good deal of discipline through the practice of systems that require a exorbitant amount of self-control and self-discipline, i.e. to learn and write all the thousands of kanji/kana characters/ideograms in specific form and with an eye for the artistic is a truly monumental task begun at an early age and continues through out their lives. This is but one example of many.

The practice of martial systems is tantamount to this type of discipline and its practice with adherence to specific and detailed form is indicative of the culture and beliefs that lead the Japanese, Chinese and Okinawans to lead the world in martial arts as well as many other things.

Jiko yokusei [自己抑制]

The characters/ideograms mean "self-restraint; self-control; self-repression; abstinence; self-inhibition; autogenic inhibition; autogenous suppression." The first character means, "oneself," the second character means, "self," the third character means, "repress; well; now; in the first place; push; shove; press; seal; do in spite of," the fourth character means, "system; law; rule."

When I think of self-restraint I think of the importance of self-discipline or just discipline. It is what we humans do so that we are better able to obey the rules or code of behavior of society. It is that innate something trainable within each of us to allow us to learn, do and live with things that are not pleasant but necessary.

Discipline in this instance has a positive connotation. To have the discipline to assert willpower over more base desires creates a more stable person who will achieve the necessary as a part of the survival instincts of humanity regardless of the cultural belief system in play. It is a regulation of behavior as seen in the military where rules govern goal orientation and behavior both within and without the military institution.

Jiko yokusei or self-restraint comes into play as a principle of discipline because it involves that part of the human condition I have referred to in writings as the "monkey brain." Self-restraint comes into play for self-defense because it is this aspect of discipline whereby the karate-ka, in this case, must control the monkey within themselves to recognize when the adversary lets his or her monkey loose so they can resist the automatic response we all tend toward to respond with our monkey to their monkey until we reach the breaking point.

Then there is the self-restraint one must mold to achieve a goal of when to stop in self-defense. It is our restraint when the chemicals are flooding the body-mind and the monkey is telling us to really destroy an adversary until their desire to do harm is not just gone but buried beneath a mound of earth the size to fill the grand canyon. To lose our self-restraint in this instance may result in various social and legal ramifications that can go on for years destroying your life and your family.

Jin [仁]

The characters/ideograms mean "benevolence (esp. as a virtue of Confucianism); consideration; compassion; humanity; charity."

We all want to do good. Those who live to do bad exist but happily I believe those to be the minority. What constitutes good is the question. What constitutes good as to the dojo is secondary but connected to the individuals desire and ability to do good.

To do good is a complex collection of traits that humans need, i.e. compassion, humanity, charity, consideration, kindness, respect, and in the martial arts of ancient times it was connected to the expression of Confucian ideals.

Those ideals can best be expressed by the following quotes:

"One should see nothing improper, hear nothing improper, say nothing improper. Wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others." - Confucius

We westerners might look to benevolence, ren or jin, as "not to do to others as you would wish done to yourself."

Confucius also said, "Jin is not far off; he who seeks it has already found it. It is the essence of being human. The way to being human is through human interaction of humaneness, the source of human self.

If we were to embrace our humaneness and live a benevolent life we would work toward human-heartedness. It is the innate goodness that resides in all and in martial arts is to bring it out through practice, training and relational exchanges between practitioners.

Jing (Sei in Japanese) [精]

The character/ideogram means "spirit; sprite; nymph; energy; vigor; strength." The first character means, "refined; ghost; fairy; energy; vitality; semen; excellence; purity; skill."

Jing, a Chinese term, comes from traditional Chinese medicine. It is translated from Chinese to English for Essence. There are three kinds of jing: prenatal, postnatal and Kidney. Prenatal is passed from the parents to the child in the womb. Postnatal is when the child develops post-Heaven Essence when they begin eating, drinking, and breathing independently.

The lungs, spleen and stomach extract and refine Chi or Ki from food and drink along with air we breath. To guard jing is to make sure the body, mind and spirit are fed properly both the physical and the psychological.

Prenatal jing is hereditary. You can replenish jing through the postnatal processes of eating and breathing and thinking right thoughts. Jing has a fluid nature so it circulates all over the body. It forms the basis for growth, development, maturation, and reproduction. It moves in long, slow cycles, and presided over the major stages of life as they develop each moment.

Jing is considered the basis for Chi. It is in a fluid context yin. The essence (jing) and Chi are the material foundation for Shen (mind). Our longevity is determined by a combination of hereditary jing (yang) and postnatal accumulations of jing (yin). The shen is the yang context.

It is believed we all are born with a fixed amount of jing and can also accumulate jing from food and various forms of stimulation (exercise, study, meditation.) Jing is continuously consumed in life. It is effected as to quantity and quality by everyday life experiences, i.e. stress, illness, anger, fear or exercise, nutrition and mental health, etc.

Martial System such as Chi Gong were developed by the Chinese to replenish jing. Internal aspects of martial arts may be responsible for preservation of our jing if performed correctly.

It should be apparent how this jing, or sei, is associated with the practice, training and application of martial systems whether it be in combat or in the health and fitness derived from the way.

Jinsei-waza [人生技]

The characters/ideograms mean "life skills." The first character means, "person," the second character means, "life; genuine; birth," the third character means, "skill; art; craft; ability; feat; performance; vocation; arts."

Martial Arts began solely as a form of combat. It was meant to be a fighting system to defeat oppressors for both Okinawans and Japanese. One because of the dominance and oppression of conquests and the other due to its feudal history. As those concepts died out the martial arts evolved into a more esoteric form of practice, training and application. They began to take on life skills or jinsei-waza to validate, codify and create a reason to keep up the practice of the "art."

What are the life skills involved. In those early times it involved self-control, physical and mental fitness, concentration and dedication. As the times also evolved along with the practitioners it took on additional life skill concepts and principles. It added in spiritual aspects meant to make a person better as a person who serves the family, the group and the society in which they lived.

Jinasei-waza took on a life of its own creating a system that would turn a person into a of humility, ..... , through the forging of the body, mind, and spirit much like the tempering of steel by heating, hammering, folding and quenching with water, many times, until the impurities and air pockets and molecules - all the microscopic elements that weaken - have been beaten out.

The life skills taught them how to remove the original way - the fighter, enforcer, racketeer, hired gun with no moral code but a response to isults, fight for his master, and to gain glory on the field of battle to a more morally oriented humility driven person who contributes to society as a whole with self, family and group as a foundation.

Jinsoku [迅速 ]

The character/ideogram mean "fast; quick; rapid; prompt; streamlined; expedited; expeditious." The first character means, "swift; fast," and the second character means, "quick; fast." You can add two more characters, i.e.

Jinsokukadan [迅速果断]

The characters/ideograms mean "quick and decisive; fast and daring." The first two characters/ideograms are the same, the third character means, "fruit; reward; carry out; achieve; complete; end; finish; succeed," and the fourth character means, "severance; decline; refuse; apologize; warn; dismiss; prohibit; decision; judgement; cutting."

In martial arts a lot is dependent on speed. It is imperative to know that speed is not the only aspect of power transfer, i.e. power from you transferred to the attacker :-). There are many factors but speed in this instance, my view, is both physical and mental. We need to act. We must act and that takes mental fortitude and will because of the OODA loop (from reading Rory Miller and Marc MacYoung stuff) and blitzes in violent situations.

The speed in which your mind must shift to action is critical. The speed in which you move is critical. The speed in which techniques to stop damage is critical.  The speed in which you see, hear and feel your environment and the situation is critical. As can be seen speed, Jinsoku and Jinsokukadan, are an intricate part of the whole of self-protection.

Jinsoku [迅速 ]

The character/ideogram mean "fast; quick; rapid; prompt; streamlined; expedited; expeditious." The first character means, "swift; fast," and the second character means, "quick; fast." You can add two more characters, i.e.

Jinsokukadan [迅速果断]

The characters/ideograms mean "quick and decisive; fast and daring." The first two characters/ideograms are the same, the third character means, "fruit; reward; carry out; achieve; complete; end; finish; succeed," and the fourth character means, "severance; decline; refuse; apologize; warn; dismiss; prohibit; decision; judgement; cutting."

In martial arts a lot is dependent on speed. It is imperative to know that speed is not the only aspect of power transfer, i.e. power from you transferred to the attacker :-). There are many factors but speed in this instance, my view, is both physical and mental. We need to act. We must act and that takes mental fortitude and will because of the OODA loop (from reading Rory Miller and Marc MacYoung stuff) and blitzes in violent situations.

The speed in which your mind must shift to action is critical. The speed in which you move is critical. The speed in which techniques to stop damage is critical.  The speed in which you see, hear and feel your environment and the situation is critical. As can be seen speed, Jinsoku and Jinsokukadan, are an intricate part of the whole of self-protection.

Jiritsu no [自律の] Jiritsu shinkei-kei no [自律神経系の]

The characters/ideograms mean, “Autonomic.” It is an involuntary/unconscious model in martial arts that explains the involuntary/unconscious action derived from adequate training and practice that becomes your means of self-defense. It is about what takes over when you are confronted with danger, stress, violence, etc.

It is about training and practicing at a state of both physical and emotional levels that release the chemical rush often referred to as “the adrenaline rush or dump.” It is about achieving a high level of intense adrenaline rushes then reversing them to a state of relaxation so that the martial artist can manage both as needed first from a conscious level in training and practice to an autonomic, i.e. involuntary/unconscious, level in application as a professional or as a person engaged in self-defense.

It is about training your instinct to take over but with a modicum of control on the affects of the rush/dump. It is about achieving a level of realistically based emotional adrenaline rushes whereby your natural instincts allow you to trigger the NPY effects that counter the rush/dump but in a form that allows you to utilize the rush to your advantage.

Jishin [自信]

The characters/ideograms mean "self-confidence; confidence (in oneself)." The first character means, "oneself," and the second character means, "faith; truth; fidelity; trust."

This one runs the same path as "kiritsu or confidence." How do you recognize it, how do you acknowledge it and how do you address the teaching of it? Merely taking marital arts training does not necessarily teach or build a persons self-confidence but it does go far in that direction. To achieve master of it one must gain knowledge of what it is and what it means and how to nurture it and build it into the fortress of the martial system.

Jita-kyoraku [健康増進]

The characters/ideograms mean "promote health." The first character means, "healthy; health; strength; persistence," the second character means, "ease; peace," the third character means, "increase; add; augment; gain; promote," the fourth character means, "advance; proceed; progress; promote."

In western thought health is secondary or considered a byproduct of the activity in martial art training and practice. The full spectrum is not often considered in the light of the whole which is physical, mental and internal where the internal consists of the nourishment, or fuel consumed, for maximum physical, mental and internal health and fitness.

Jita-kyoraku is taking health in hand and addressing as a whole complete system of training and practice of martial arts, i.e. karate goshin-do (budo).

Jitsuroku [実録] bujutsu [武術]

The characters/ideograms mean "reality based martial art." The first character means, "reality; truth," the second character means, "record," the third character means, "warrior; military; chivalry; arms," the fourth character means, "art; technique; skill; means; resources; magic."

Jitsuroku bujutsu or "reality based martial arts" is the new buzzword or better said buzz phrase, a sound bite that apparently is in vogue this decade. It seems every decade or so some new, perceived as new anyway, sound bite hits the martial systems circuit and whalla, many new ads and pushes to get the latest, greatest and absolute best "reality based martial arts" training ever.

What is reality based MA? The answer actually "depends" on many factors. The most important factor is the individual, how they perceive things and how they relate to the time, the culture and ethnic groups, the power relationships, the perceiving person, the sensory input modes (primarily sight, sound and touch), 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.

In martial arts, as to my perceptions, reality is simple and direct. Reality is that which has been proven by the many to be adequate for the few to deal with the reality of violence. It doesn't matter the mode of violence be it social or asocial/anti-social. It is a consensus and provability of what actually works to avoid, deescalate and the fight the fight as a last resort. (Avoidance-Deescalation-Awareness-Legal Considerations-Manners-Last resort know Body Mechanics!)

Reality based martial arts has nothing to do with actual waza, kata or kumite but those do often contain the type of training necessary to fit the reality based concept of training and practice. Unlike defining traditional and/or classical martial arts the "reality based" models are fairly easy to determine and implement into a system. It may be difficult to realize the end product of reality based martial arts simply because it involves foible human beings and their perceptions.

If one is bent on providing, training and practicing self-defense, fighting and combatives then they have no choice but to incorporate reality into their efforts, the type of reality that is that which has been proven by the many to be adequate for the few to deal with the reality of violence.

Jitsuzai [実在]

The characters/ideograms mean "reality; existence." The first character means, "reality; truth," the second character means, "exist; outskirts; suburbs; located in."

What is reality as used for reality training? Who determines what that reality is and how to handle it accordingly? Can anyone determine and then incorporate reality into training and practice?

No, but you get close and training is not meant to be that reality but rather a means of gaining experience of sorts that can be a lead in to the experience one must gain to achieve reality based strategies. This is a basis by which military have trained the inexperienced in preparation for combat and battles. It is what is necessary to achieve the same for self-defense.

The ratio of experienced to those who teach self-defense is small. I would estimate one out of twenty-five may have the actual experience. Then you have to find out if that experience actually applies to the training and just how limited it may be thus the "why" to speculation, skepticism and assumptions - we all have to do this to achieve training efficiency. You extrapolate from your experience or that of others then speculate how that will work in a training and practice environment.

Jitsuzon-teki [実存的]

The characters/ideograms mean "existential." The first character means, "reality; truth," the second character means, "exist; suppose; be aware of; believe; feel," the third character means, "bull's eye; mark; target; object; adjective ending."

A recent post by Michael Clarke mentions the word existential and how it applies to karate. When I pulled up this definition, "A philosophical theory or approach that emphasizes the existence of the individual person as a free and responsible agent determining their own development through acts of the will," I had to agree wholeheartedly.

I believe this term applies because, as Mr. Clarke states, it "forms the very conduit by which karate is learned, understood, and developed into being a natural part of who we are." You can perceive this perspective any way that fits your philosophy of karate or martial arts practice and training but it is a very personal pursuit.

Leaning karate is all about the individual. It is meant to be a personal journey and the full responsibility is completely on the individuals shoulders. He or she must bear that full responsibility if for no other reason than when applied in self-defense under principles vs. techniques its success or failure to protect is the individuals responsibility. It is not the sensei, it is not the sempai and it is not that of the kohai because whether you acquire the knowledge, proficiency and ability is up to the efforts and drive you put into it. You can follow or you can lead. You can allow yourself to simply follow the schools minimal criteria or you can seek out more and drive yourself for more for that is how you learn to defend yourself, to improve and to grow.

Your will, your drive, your self-discipline and your dedication will determine just how far you go, how much you learn and how well you apply it either in every day life or in conflict - regardless of whether a simple disagreement to the full blown violent attack.

Look at it as either, or or both, i.e. philosophical theory or philosophical approach. Remember that karate is a journey of self with byproducts that promote betterment. If it does not that it is simple a dance. Philosophical endeavors are always a personal journey for to have a philosophy is a perception, perspective, cultural belief that you acquire living your life - either for the good or the bad of self. What you project is the same and any discipline that provides a tool to achieve your goals is a good thing.

Existential is karate, karate is existential and all disciplines of this nature are existential. The degree, depth and breadth is up to you. It always has been and always will be - just do it.

Jiyo [滋養]

The characters/ideograms mean "nourishment." The first character means, "nourishing; more & more; be luxuriant; planting; turbidity," and the second character means, "foster; bring up; rear; develop; nurture."

In the words of the sages one must properly nourish the spirit   and the intellect in oder to achieve one's highest personal potential and contribute the best they have to family, friends, associates and society.

To nourish the spirit is to promote the concept of "change" as defined through I Ching and the great Tai Chi represented by the yin-yang symbol. The absolute to this belief and presentation is "correct" change or nourishment of the mind, body and spirit. The sages tell us or told us that the first great challenge to a practitioner or follower is nurturing one's self to determine one's own correct attitude and motives. Are they positive, constructive and worthy to the practitioner, the family, associates and society?

Again one must purify themselves within first through physical and spiritual training and practice. Karate and the Goku-i are one such system to train the mind, body and spirit.

Where does this leave self-defense? Correct knowledge, thinking and acting come from this training and practice of karate-jutsu-do, the technique way of empty hand. The foundation one must build to support such structure is by developing self-discipline; unrelenting, diligent and continuous effort by the practitioner.

Jiyu [自由]

The characters/ideograms mean "freedom; as it pleases you; liberty." The first character means, "oneself," and the second character means, "wherefore; a reason."

This term is used to express "free" or "free style" sparring or kumite. In addition, by itself, it means to pursue a freedom of the mind or of thoughts. In a Buddhist sense, with Buddhism strong influence toward martial arts, it means, "without any constraints."

Jiyu Renso [自由連想]

The characters/ideograms mean "free association." The first character means, "oneself," the second character means, "wherefore; a reason," the third character means, "take along; lead; join; connect; party; gang; clique," and the last character means, "concept, think; idea; thought."

Jiyu renso, or free association, is an important aspect of holistic training, practice and application of martial systems. It is that moment when the novice becomes a true practitioner or deshi. It is the "HA" [no pun intended; maybe it is] moment of the "shu-ha-ri" means of a martial system.

Free association must be taught in reality based training, i.e. sparring, fighting, brawling or what ever is used in the training hall, to achieve the uniqueness necessary to act in accordance with the chaos of fighting or combat or protection or defense. We cannot be glued to a specific technique vs. a specific technique but be fluid and free to instinctively associate an action to an event, i.e. regardless of whether it be a violent predatory attack, a social fight with all its inferences or an roadblock in your work efforts.

Jodan [上段] - Chudan [中段] - Gedan [下段]

The first set of characters/ideograms mean "upper tier; upper section; upper deck; upper row; upper step; upper grade; upper berth; top shelf." The second set of characters/ideograms mean "half-way up a slope or stairway; landing; center of three columns." The third set of characters/ideograms mean "lower tier; lower step; lower column; lower berth; bottom shelf."

The second character/ideogram present in all three mean "grade; steps; stairs." The first character/ideogram of the first term means, "above; up." The second term first character means, "in; inside; middle; mean; center." The third term first character means, "below; down; descend; give; low; inferior."

These three terms and set of characters/ideograms have a variety of meanings in martial arts circles. The most obvious is their use in applying specific techniques that cover the lower, middle and upper parts of the body. For instance, Gedan berai (gay'dawn bah-reye), is a lower parry technique.

Then there is its usage toward division of the body, i.e. the lower body, the middle body and the upper body. These are used in various situations where explaining the targeting and protection of the body occur along with balance and how these parts work holistically to achieve proper body mechanics or body alignment, etc. through the fundamental principles of martial systems.

Then the body is further divided by these terms to symbolize heaven (upper/mind/head, etc.), man (middle/heart, etc.) and the earth (bottom/hara/grounding, etc.).

In addition when studying the gokui through the I Ching and other ancient classics the hexagram for instance is also divided into the upper, middle and lower which is also symbol of heave, man and earth in its divination or interpretations.

Also you can reference the shu-ha-ri and the shin-gi-tai in this manner. There are all kinds of references and symbols to enhance the teaching and learning experience of the martial arts via kanji/kana ideograms/characters.

Joken hansha [条件反射]

The characters mean "conditioned reflex." The first character means, "article; clause; item; stripe; streak," the second character means, "affair; case; matter; item," the third character means, "anti-," and the fourth character means, "shoot; shine into; onto; archery."

Conditioned reflex, you would be thinking maybe this is not necessary to define. All martial artists must know and understand how to condition reaction to some action but do they. This joken hansha means, to me, the art of "operant conditioning." I am not exactly an expert on this but I am knowledgable and implementation into your training and practice could make the difference as to how your mind and body respond to a sudden, explosive and damaging attack that you never even suspected or perceived as coming at you.

Read Rory Miller's post "Learning from Emptiness." http://chirontraining.blogspot.com/2005/12/learning-from-emptiness.html

Mr. Miller gives you a good idea on the concept. It is worth taking the time to teach, train and practice utilizing joken hansha, conditioning (more specifically operant conditioning along with conditioning).

This is not the end of this entry. Conditioning goes to the physical as well as the mental. Karada Kitae is body conditioning. There are a variety that work with the whole body and then particular parts of the body.

See also: Karada Kitae http://martialartterms.blogspot.com/2012/05/karada-kitae.html

Lets not forget the other forms of conditioning such as makiwara. The list can go on to other mental training regimens as well as other internal physical methods dealing with breathing and nourishment, etc. Conditioning is not just one thing, rather many and worth the effort to implement into training.

Jokyo handan [状況判断]

The characters/ideograms mean "one's assessment of the situation; situational judgement." The first character means, "status quo; conditions; circumstances; form; appearance," the second character means, "condition; situation," the third character means, "judgement; signature; stamp; seal," the fourth character means, "severance; decline; refuse; apologize; warn; dismiss; prohibit; decision; judgement; cutting."

In martial arts most train in technique while the art of applying situational judgement gets put on the back burner. To actively, while under the influences of adrenaline, etc., recognize what is happening and applying good sound judgement is important and difficult giving the effects of violent conflicts.

Training, to be realistic and adequate, must be of a nature that causes the adrenaline dump and allows the practitioner to actually make a sound judgement call to situations that vary from scenario to scenario so the person can recognize what is going on and then make the kind of sound judgement that will avoid, evade, escape or apply proper tactics and strategies that will not get them damaged, arrested, jailed or sued to to forget the psychological repercussions of all this stuff. 

Jokyo handan or situational judgement is the type of training best served before the physical technique for the mental side makes the physical side work or not work.

Jokyo ninshiki [状況認識]

The characters/ideograms mean, “Situational Awareness.” The first character means, “status quo; conditions; circumstances; form; appearance,” the second character means, “condition; situation,” the third character means, “acknowledge; witness; discern; recognize; appreciate; believe,” the fourth character means, “discriminating; know; write.”

First, knowledge. If you don’t know what it is or what it involves then how can you have situational awareness? This is important and since my experience is very limited I would suggest reading the following posts by Marc MacYoung and Rory Miller:

http://macyoungsmusings.blogspot.com/2014/05/environmental-knowledge.html

http://chirontraining.blogspot.com/2011/04/depth-and-breadth.html

http://chirontraining.blogspot.com/2006/05/muq-2006-philosophy.html

http://chirontraining.blogspot.com/2013/03/cofv-9-group-monkey-dance.html

http://www.nononsenseselfdefense.com

Second, Applicability. You have to have the ability to apply what you learn, know and/or understand. Just reading about it is not enough. If you have not gotten the appropriate training and practice, reality training and practice, and if you don’t have the appropriate experience then how can you have true, relevant and applicable situational awareness?

Third, finding the way? All to often in my limited experience I have found, including my early years of teaching martial arts, that few actually know and teach situational awareness. You have to seek out those who are capable of teaching this and then find a way to apply it. I am not saying you have to become hyper-vigilant, that doesn’t work. You have to find a means of applying situational awareness in a manner that is more appropriate to you the individual. You have to know a lot about a lot of things and a good beginning is to study, learn and apply the information provided above and in the following:

http://martialartlibrary.blogspot.com/2014/03/concom-conflict-communications.html

http://martialartlibrary.blogspot.com/2012/10/scaling-force.html

http://martialartlibrary.blogspot.com/2012/05/force-decisions.html

http://martialartlibrary.blogspot.com/2012/01/what-every-body-is-saying.html

http://martialartlibrary.blogspot.com/2012/01/how-to-win-fight.html

http://martialartlibrary.blogspot.com/2012/01/on-killing.html

http://martialartlibrary.blogspot.com/2012/01/hidden-differences.html

http://martialartlibrary.blogspot.com/2012/01/origins-of-human-violence.html

http://martialartlibrary.blogspot.com/2011/12/professionals-guide-to-ending-violence.html

http://martialartlibrary.blogspot.com/2011/12/meditations-of-violence.html

http://martialartlibrary.blogspot.com/2011/12/facing-violence.html

Then there is one more pivotal book coming soon to an Amazon store near you by Marc MacYoung on the subject of self-defense that has what I have been informed as a ton of information you need that will be applied to situational awareness, etc. The working title as of now is, “In the Name of Self-Defense.” Look for it soon.

The reason I titled this post, “SA, An Introduction,” with emphasis on the word primer is because this subject, as indicated by the readings and by those professionals who are most knowledgable and experienced, is huge, complicated and difficult to learn, teach and/or apply. An introduction to get a start on studying this subject matter. 

With my limited knowledge and experience I can only provide what I have come across, studied and understand. I can at least provide the means or a key to open this door. A door that many don’t bother with in the name of commercialism, about earning the most bucks for the least bang.

I can tell you that my library is not complete yet, it has a ton of materials on the subject of which SA is a part, an important part. Every time I consider that I may have reached the end I read just one more posting by professionals, thanks for the work they do, that just tells me one more time that I don’t know enough about this subject but it does tell me that this search will go on for a long time.

In closing, in my opinion, I would tell anyone seeking out self-defense instruction and more importantly anyone teaching self-defense to take the time to make sure you are teaching the “full spectrum” of self-defense. For the novice, all the above is a great primer to you knowledge before seeking out a “qualified” teacher.

Note: You can also get more by contacting Rory Miller, Marc MacYoung, etc. at their web sites for training sessions/seminars. These guys travel the world providing professionals, martial artists and self-defense students, etc thier training/seminars, etc. When you read the testimonials of those who have attended you know that the effort is worth it.

Joriki [定力]

The characters/ideograms mean "intense concentration; concentrated effort in Zen; Zazen concentration; entering a state of intense concentration; power of mind." The first character means, "determine; fix; establish; decide," the second character means, "power; strength; strong; strain; bear up; exert."

Joriki is a developed strength of the mind developed through the system of Zen Buddhist Zazen meditative practice. It is a present moment, in the now, state of mind with an intense concentration. It is a singular focus of mind when trained in a martial art provides a singular focus of the body by its melding of mind-body.

intense concentration is an art form developed by the practice of sitting, breathing and focusing the mind in a specific manner or method. It can be explained from the traditional aspect of martial arts practice called "mokuso" done in a zazen type sitting practice that has roots to the Zen Buddhist practice of the Orient.

Breath control (an intricate waza of this art of intense concentration) allows for the mind to release itself from distracting thoughts so remaining in the moment is possible while causing the body to relax and muscles loosen achieving a positive relaxed state of the body thus the mind thus the body.

The form or body alignment and structure achieved when sitting properly allows the diaphragm to operate efficiently used to control the depth and breadth of the breathing method. It comes closer to natural breathing.

The focus of the sitting posture and the breathing keeps the mind present and in the moment. It develops present moment awareness, consciousness and mental activity toward relaxation and body posture, alignment and structure.

This art or method of mind training can be carried over into every day life where one learns to direct the mind into any direction, at any time. It is a unification of the mind and body into a one-pointedness through Zen Zazen concentration. As stated at the wanderling (http://the-wanderling.com/joriki.html) site, "It is a dynamic power which, once mobilized, enables us even in the most sudden and unexpected situations to act instantly, without pausing to collect out wits, and in a manner wholly appropriate to the circumstances."

It is a art form that allows us to control our emotional influences, the interactions of mind-body to the environment. It is a mastery of the self and the circumstances of life. It is cultivation of mind-body allowing for a state of mind as described by the tome, "the mind becomes clear, like still water."

In martial arts it allows us to achieve a level of ability that allows actions in situations even when sudden, unexpected and violent so we may act instantly and instinctively, without the need to collect our wits, and in a manner appropriate to the situation at the present moment. It is also the means by which martial artists through mokuso in the dojo find their center in the present moment creating a void or clarity of mind allowing all distractions to float away leaving a mind receptive to training and practice.

Joshiki [常識]

The characters/ideograms mean "common sense; good sense; common knowledge; general knowledge; common practice; accepted practice; social etiquette." The first character means, "usual; ordinary; normal; regular," the second character means, "discriminating; know; write."

Common sense, what is this exactly and what has it to do with martial arts - karate and self-defense. Common sense is often thought of as a type of human perception based on a situation or facts also based on sound and prudent judgment. One can be educated but that must be balanced out with what is termed common sense.

Common sense is knowledge, experience and a moral compass that leads one to follow the common sense over sometimes overwhelming emotional influences. It is what helps us live in a reasonable and safe way. It is what allows us to overcome our monkey brain emotional tribal influences that result in conflicts and violence.

It is a practical knowledge and judgement that is very hard to define. We say sometimes that a person is very smart but lacks common sense. This may be like knowing some piece of knowledge and following it with disastrous results while a more common sense approach intuitively tells that person that what they know may not be prudent so they adjust to get to the right and moral and correct results.

Aristotle believed that common sense was an actual power of inner sensation whereby the various objects of external sense are united into one whole holistic form and then judged. It is a form of rationality.

Common sense knows that a glowing piece of metal may be hot, causing bad burns, so you avoid it. A lack of common sense would mean you get burned. Common sense using the senses are also subject to a dominant sense whereby that sense dominates when fear or anger or other strong emotions are triggered in our environment. It is a matter of how a person receives sensations outside of a belief system that promotes survival and good judgment, etc.

Common sense could be a tacit sense and collection of instinctual and spontaneous judgements that permits one to discern good from evil. Common sense would be that which triggers your survival instincts allowing you to avoid conflict and violence.

Like other terms used in martial arts like chinkuchi, zanshin, mushin and others are difficult to explain in words both spoken and written but common sense is a trait that allows higher functionality in humans fundamentally for survival. It benefits all aspects of life even tho still a survival instinct. Survival comes in many forms in modern times and not just survival of being eaten by a lion, tiger or bear.

Common sense means when a large, ugly and mean person is charging at you brandishing a large club you should run like hell, a lack of common sense would mean when a large, ugly and mean person is charging at you brandishing a large club you should just stand there and get your brains splattered all over the end of said large club. Yes? No? Maybe? 

Jotatsu (Joutatsu) [上達]

The characters/ideograms mean "improvement; advance; progress." The first character means, "above; up," the second character means, "accomplished; reach; arrive; attain."

Jotatsu in martial circles means "improve." The term was used for a title to a book written Konishi Yasuhiro, the founder of Shindo Jinen-ryu, titled "Karate-do Johatsu (jotatsu/joutatsu)."

Ju [十] tsukihi [月日]

The characters/ideograms mean "ten years." The first character means "ten," the second character means, "month; moon," the third character means, "day; sun; Japan; counter for days."

Ten years is what most apprenticeships run in Japan. This would include the expected duration one would be required to experience in order to reach a stage where they are allowed to move on toward a more individualistic aspect of practice, training and teaching/applications.

It is not a two hours a day, three times a week model but rather a minimum of six hours a day, six/seven days a week for ten years, minimum. Each individual has individual times due to individual personal makeup both physical and mental. Some may require more time but as far as can be determined the ten years minimum is required by all practitioners.

Ju-tsukihi or ten years means about 3,650 days of dedicated, wholehearted and mostly uninterrupted days of practice, training and applications. This brings to mind the type of training and practice a sensei must endure.

Sensei must train and practice outside the teaching arena. It is not enough for sensei to just teach during training time, i.e. the two to three hours three times a week that seems to be the minimum in most dojo or training halls I have witnessed or encountered. Sensei must dedicate, in my perception, twice the hours of training and practice outside the training time as sensei to maintain a minimum of proficiency, etc.

Introspection, self-analysis/Self-reflection and change cannot occur if the individual time is not spent in practice and training outside the duties of sensei otherwise the practitioners under the sensei's tutelage suffer stagnation remaining in a limited practice of the system. It also stagnates the natural evolution of the martial system necessary for it continuance, i.e. its passing down to the next generation of practitioners.

Now, if this is true, do you truly believe you have mastered your system and do you truly believe your remain qualified to be sensei? Do you even feel it necessary to ask yourself these questions?

Juku [予備校]

The characters/ideograms mean "prep school (ronin year)." The first character means, "beforehand; previous; myself; I," the second character means, "equip; provision; preparation," and the third character means, "exam; school; printing; proof; correction."

Juku or private training schools or halls were created to augment regular schools. This first occurred during the Tokugawa Shogunate period around 1603 - 1868. They were small and private teaching halls often opened by individual masters who taught different philosophical doctrines. Many specialized in teaching the skills of martial arts. The precursor to "dojo."

Juku / Yobiko (Juu-kuu / Yoh-bee-koe) 塾  /  予備校 

The character/ideogram for juku means "coaching school; cramming school; juku." The characters/ideograms for yobiko mean "prep school (ronin year)." The first character means, "beforehand; previous; myself; I," the second character means, "equip; provision; preparation," the third character means, "exam; school; printing; proof; correction.

OK, what has this to do with martial arts? The original feudal meaning to these words revolved around the need for "private tutoring schools" designed to add to the regular schools of the day. They appeared between 1603 and 1868. The uniqueness was they were founded by masters who taught varying philosophical doctrines or "specialize skills as martial arts."

Could this have been the precursor to the use of "dojo" for a martial arts training hall. Is the word dojo actually exclusive to martial arts? Dojo [道場] means "hall used for martial arts training; manda (place of Buddhist practice or meditation, esp. the place under the bodhi tree where Buddha attained enlightenment)."

Junbi [準備]

The characters/ideograms mean "preparation; setup; arrangements; provision; reserve." The first character means, "correspond to; proportionate to; conform; imitate," the second character means, "equip; provision; preparation."

Junbi or preparation is preparing for problems to include violence. Violence is inherent in humans, humans are animals albeit a perceived more evolved and higher form of animal life but still an animal species. Violence has and will be a part of mankind and to claim otherwise is delusional. We can not fool ourselves into believing humans have evolved beyond violence. When confronted with it often the reaction is violent.

It is a nice thought to think we has a higher form of life can remove violence entirely from our lives but even in the art of communications the disparity results in a form of violence. Violence is not always a physical damage but involves all kinds of damage from physical to psychological, etc.

Junbi is preparation for all kinds of violence and all kinds of repercussions if a person decides to become involved in any and all kinds of violence. As long as violence is a part of life there will always be a need for an effective way to defend against it. That is where things like avoidance and deescalation, etc. come into play. Avoidance alone requires a wide range of effective tools to defend against it. Junbi is a process whereby a person works to achieve a level of defense against all levels of violence to effectively combat it be it by psychological or physical means.

Junbi-undo [準備運動]

The characters/ideograms mean "warming (limbering) up; warming-up exercises." The first character means, "semi-; correspond to; proportionate to; conform; imitate," the second character means, "equip; provision; preparation," the third character means, "carry; luck; destiny; fate; lot; transport; progress; advance," the fourth character means, "move; motion; change; confusion; shift; shake."

A system to warm up, strengthen and develop flexibility and stamina as a karate-ka of Okinawan systems. Often attributed to the Goju-ryu karate system of Okinawa. Junbi-undo were a creation of exercises that were specific to karate development where karate application of techniques were a focus toward the development of the system of preparatory exercises, i.e. junbi-undo. See also Hojo Undo.

Junji Shiko [順次思考]

Then characters/ideograms mean "sequential thinking." The first character means, "obey; order; turn; right; docility; occasion," the second character means, "next; order; sequence," the third character means, "think," and the fourth character means, "consider; think over."

This term addresses difficulties in teaching, instructing and practicing martial arts and goes into explaining why human's find it difficult to take patterns that drive habits which are fundamentally set patterns placed in sequence where the sequential order becomes ingrained and encoded.

Sequential thinking is normal, we all do it to one extent or another. Even what appears to be chaotic thinking in and of itself is a form of chaotic patterns that become habitually stuck in human junji shiko, sequential thinking. The difficult part is to recognize this as a human condition and develop patterns that can be formed from the current sequential patterns into new and eclectic patterns giving the brain additional related and similar patterns to create from in any given scenario - teaching is also a most difficult discipline, all part of fundamental martial arts.

Like breaking the freeze, Sensei must recognize and develop unique training and practice techniques that will teach humans to deviate from the norm, to be a bit chaotic or unpredictable. Variety is the spice of life as long as there is an interconnectedness to what is already encoded into the lizard brain.

Junjo [順序]

The characters/ideograms mean "order; sequence or procedure." The first character means, "obey; order; turn; right; docility; occasion," and the second character means, "preface; beginning; order; precedence; occasion; chance; incidentally."

The fundamental teaching and leaning of the kata require it be taught and learned in the specified order, i.e. the pattern and rhythms, etc. It is a method to encode and teach the practitioner the fundamental principles of martial systems and to teach and correct the kamae, or positions, through chinkuchi.  A simplistic explanation used for brevity.

Jutsu [術]

The character means "art; means; technique." In most martial systems this is appended to other terms to mean "technique." It is interesting to note that this (jutsu) also means "art; skill." Karate-jutsu-do comes to mean the art or the technique of the empty hand way, road, path, street.

Jutsu-go [術語] means "technical term; terminology; nomenclature. The addition of the second character here changes the way jutsu is interpreted in a more strict form ergo technique or technical term vs. technique, art or skill.

Budo Karate Jutsu Do then comes to mean, for me, the military way of the empty hand art/skill path. Of course you can interpret that many different ways simply because the characters/ideograms leave a lot of wiggle room.

Jutsugo [術語]

The characters/ideograms mean "terminology; technical term; nomenclature." The first character means, "art; technique; skill; means; trick; resources; magic," the second character means, "word; speech; language."

Jutsugo or terminology, a means of understanding the history and meaning behind what we practice today, martial systems such as karate of Okinawa. Since the terms originally used are Japanese/Okinawan/Chinese and made up of characters/ideograms with a variety of uses and meanings whereby even the native speakers must use additional means to provide meaning provides a challenge to practitioners of non-Asian culture and beliefs that will give us depth and breadth to the classical/traditional martial arts.

No where else can you achieve a teaching tool that will assist in conveying both modern and ancient meaning to what resulted in martial systems as to origins, culture and beliefs that are the essence of martial arts or systems.

On Okinawa, the birthplace of toudi or Ti (karate), there may be a variety of systems or styles but all of them are born from just one system of Ti/Toudi/Karate, the system is traditional referred to as "Ti." The designations that we see as styles/systems, etc. are merely a naming convention to denote and designate Ti as practiced in a unique way by individuals such as Tatsuo Shimabuku and Isshinryu.