Kotekitae [小手鍛え]
The characters/ideograms mean "forearm conditioning." The first character means, "little; small," the second character means, "hand," the third character means, "forge; discipline; train."
A general term to describe a type of conditioning drill to develop resistance in the forearms. You use different blocking techniques in a uke-tori training model. You can also add in "tenshin" to get an entirely different effect as well. Kotekitae is one aspect of the entire conditioning system called "Karada-kitae."
Kotei-teki [肯定的] Shikan [弛緩]
The combination of these two terms along with the characters/ideograms means "positive relaxation." Kotei-teki [肯定的] means "affirmative." The first character means, "agreement; consent; comply with," the second character means, "determine; fix; establish; decide," the third character means, "bull's eye; mark; target; object." Shikan [弛緩] means "relaxation (e.g. of muscles); becoming flaccid." The first character means, "slacken; relax," the second character means, "slacken; loosen; relax; lessen; be moderate; ease."
That which is achieved by understanding the nature of both tension and limpness. PR is that middle path we strive to achieve in life, in training, in practice, in our pursuit of the Way: the middle path of positive relaxation.
Positive relaxation is another conundrum derived from the principle of in-yo (Yin and Yang) where "in" or tension and "yo" or limpness must be balanced into the one, positive relaxation.
Positive relaxation is filled with "ki" yet does not become hindered by unneeded tension. It is a posture of energy that is balanced between to much tension or limpness where the posture indicates a balance of the mind and body into the one.
When we practice/train we strive to achieve performance of the physical, mental, and spiritual into a cohesive unit which brings about the most relaxed state and serene conditions with abundant "ki". This state allows complete freedom for ki to flow as nature intended.
This state is part and parcel to enlightenment as it suggests in both action and non-action a naturalness that is one with the Way of the Universe.
In order for the mind to be effective with full concentration (power of absolute attention) with out unnecessary/unneeded thoughts thus allowing the flow to bring about a proper response one must attain a state of positive relaxation.
This can only be accomplished through "proper" practice and guided training over a extended period of time, life.
Koten [古典]
The characters/ideograms mean "old book; classics; classic." The first character means, "old," the second character means, "code; ceremony; law; rule." When we speak of "the classics or koten" we speak of ancient classics such as "the art of war," "the book of five rings," and "seven military classics of China."
These and the ken-po goku-i are key to martial arts proficiency and mastery. I speak of the combative aspects in defense against adversaries. The study of the old classics has proven through out their history to be of significance in many aspects other than just war. They are used today by businesses around the world to best their adversaries in like businesses.
It takes an open mind to perceive how such ancient classics written in a time, culture and written language that itself are ancient and created to reflect the time, the culture and ethnic groups, the power relationships, the perceiving person, the sensory input modes, the perceptions of perceptions as to truth and accurate facts, and both the internal and external environments.
It is also a testament to the authors who wrote these classics in a form that is timeless and transcends the thousands of years that have passed since first written and published. The Chinese classics themselves are the parent to the many cultural influences that gave birth to the myriad martial systems practiced today.
Kotoba [言葉]
The characters/ideograms mean "language; dialect; word; words; phrase; term; expression; remark; speech; (manner of) speaking." The first character means "say," and the second character means, "leaf; plane; lobe; needle; blade; spear; fragment; piece."
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.
The art of communications involves a lot more than the words we let fly from our mouths. It is tone of voice, intonation, facial and body language or postures and facial expressions that convey the entire message. You convey respect or you convey disrespect. How you listen also contributes greatly to the art of communications where how one speaks to you as to your perceptions and interpretations can drive how you act be it language of physical.
Read also:
Elgin, Suzette Haden, Ph.D. "More on the Gentle Art of Verbal Self-Defense." Prentice Hall. New Jersey. 1983.
Elgin, Suzette. "The Gentle Art of Self-Defense at Work." New York. Prentice Hall Press. 2000.
Elgin, Suzette. "The Gentle Art of Verbal Self-Defense" Barnes & Noble. 1993.
Elgin, Suzette. "The Gentle Art of Written Self-Defense" MJF Books. 1997
Elgin, Suzette. "The Last Word on the Gentle Art of Verbal Self-Defense" Barnes & Noble. 1995
Elgin, Suzette. "Staying Well with the Gentle Art of Verbal Self-Defense." MJF Books. 1990.
Why would a term, i.e. characters meaning words, have meaning in martial arts, budo? In budo of Japan from feudal times in which master swordsman lived and breathed budo they understood the nature of words so spoke few as needed. Couple this with the Shintoism where words could and do cause disharmony which under Buddhism and Shintoism was critical to maintain harmony of the group many issue arose so words were important.
In martial arts, budo, warriors gave credence to the name of a technique to attribute a complete meaning or understanding of the system and the person, Sensei, behind it. The simple knowledge of the physical doing of a technique was limited and incomplete. When the transmission of the name was done it conveyed the ultimate caused the meaning behind it to then convey the full meaning and application. One did not fully acquire the technique until it was connected to the name of the technique. This was often done after physical mastery of the technique.
Add into this all the other cultural and beliefs behind the Japanese culture and beliefs which were presented strongly to Okinawan's you begin to get the feel of the importance of kotoba.
Kotoba-jutsu [言葉術]
The characters/ideograms mean "words; language; dialect; phrase; term; expression; remark; speech; (manner of) speaking; technique; art; means." The first character means, "say," the second character means, "leaf; plane; lobe; needle; blade; spear; fragment; piece," the third character means, "art; means; technique."
The technique of words, the art of communications, a critical method of avoidance once you fail to avoid the situation as a whole and the connection is created with verbal attacks. Often the monkey dance or the school yard scuffle begins with words. The words are a product of the emotional side of humans, the monkey brain is the culprit of emotional words.
Emotional words are often driven by ego, pride and such emotions as fear, anger, etc. When this cocktail is mixed well the monkey is happy much like a happy partier who has become a bit inebriated. This is a dangerous mix; the monkey, emotions and alcohol. The only thing that can be worse is adding in egoistic prideful behavior.
To use kotoba-jutsu is to avoid the decline of any conflict by avoiding the normal levels one would go through to reach the haymaker punch. The best source of knowledge on kotoba-jutsu is the "Verbal Art of Self Defense" by Dr. Suzette Elgin.
Kotsu-kake [骨掛け]
This term describes a certain position assumed in the martial arts. It refers to the proper alignment of the shoulders to properly perform techniques. It is formed by dropping the shoulders so they appear some what rounded. This position aids the body, physiokinetics, that results in a stronger strike with the hands.
It is also a position that is believed to help us cultivate the bodies energies by assisting in the assuming of body posture for better centeredness and focus. We see this positioning of the shoulders most often when a practitioner performs the Sanchin kata.
Kouka/Koka [効果]
The characters/ideograms mean "effectiveness; effect; efficacy; result." The first character means, "merit; efficacy; efficiency; benefit," the second character means, "fruit; reward; carry out; achieve; complete; end; finish; succeed."
Our effectiveness depends a great deal on the associations we create toward stimuli during our lifetimes. Our training can change those associations so that when we enter into an anxiety producing event we will properly associate the right action toward that particular moment - the stimuli, the event. In order to accomplish this we must apply a lot or practice and that practice must be as close to reality as possible. That practice must produce all the effects you will encounter in a real life conflict so as to produce the chemical releases that often adversely effect how we act.
In order to allow for the appropriate associated act to some stimuli to rise up properly we have to train, practice and apply martial effectiveness according to those associations created and the rise to the top over other less appropriate associations when anxiety, fear and anger enter the moment.
Koka is effectiveness and effectiveness in martial arts means training to the universal fundamental principles of martial effectiveness. Not just the parts that seem relevant and that seem the easiest but "all" the principles.
It must be remembered that when any reality based event is subjected to controls and conditions the reality is changed. Once you apply controls/conditions to an experiment/training you change the reality. This is why many experiments or scientific studies tend to be skewed because the application of controls and conditions cause the reality of the study or experiment to be changed.
This makes reality based training most difficult and to achieve true effectiveness all traiing and practice must be tempered by real life experiences. The military works off this forumla. Training, training and more trianing in the hopes that when the combatant reaches true reality of combat they will prevail until the experience of combat changes the effectiveness of training, that is less than reality due to the controls and conditions applied, to reality or real life experiences.
Then it is a matter to continued training and experience to modify and build on personal experiences to achieve better reality or life associations to various and changing stimuli of conflict.
Koushu [攻守] - Boushu [防守]
Koushu [攻守]
The characters/ideograms mean "offense and defense; battling and fielding." The first character means, "aggression; attack," the second character means, "guard; protect; defend; obey."
Boushu [防守]
The characters/ideograms mean "protective defense; offense and defense; battling and fielding." The first character means, "ward off; defend; protect; resist," the second character means, "guard; protect; defend; obey."
These two terms/characters/ideograms refer to the yin-yang aspects of defense-offensive where the pause between the two are more a protective kamae, if you will allow, that are neither offensive or defensive but rather protective which is an oxymoron since protection usually involves a defensive mode. To clarify this is a posture, etc. that is both protective and a staging area to launch either a defense or offense as necessary.
It is a morphing of defense/offense through transitioning from one to the other as one or the other is applied. You may go for a strike with the fist but instantly due to a change in say distancing you are closer so you morph the strike into a elbow to the ribs or some such attack, etc.
Kozo [構造]
The characters/ideograms mean "structure; construction." The first character means, "posture; build; pretend," and the second character means, "create; make; structure; physique."
Start thinking of the fundamental principles of the martial arts or systems. Think body alignment. Think of what it takes to achieve a healthy and efficient use of energy with the body. How we stand, move and apply our bodies to achieve or complete goals and tasks makes a difference in efficiency and proficiency along with maximum efficient use of energy.
The greater we adhere to natural body structure the more we conserve our energies and then achieve the ability to apply that conservation of energy toward another body.
Kuchi Bushi [口武士]
The characters/ideograms mean "mouth warrior." No, not really, but then again it is a term used in the martial arts to convey disdain toward one who talks yet does not walk the walk. The first character means, "mouth," the second character means, "warrior; military; chivalry; arms," and the third character means, "gentleman; samurai."
Kuchi bushi is used to label a person who can stand up and to a lot of talking but seldom can back it up either by physical means, i.e. doing it on the training hall floor or in real life, or by reference to sources.
It is not a nice term and is meant to be derogatory in its usage. There is a difference between these guys and one who does walk the walk as well as those who study in an academic form. Often the kuchi-bushi speaks in riddles, i.e. just do basics when asked a valid question about an action or technique. Read off quotes with out a smidgeon of knowledge as to meaning.
Kuchiri [口裏 ]
The characters/ideograms mean "determining a speaker's true or hidden meaning; determining a speaker's intentions from his manner of speech; divining good or bad luck from listening to someone." The first character means, "mouth," the second character means, "back; amidst; in; reverse; inside; palm; sole; rear; lining; wrong side."
Listening, how often do you hear Sensei speak of the art of hearing or listening. The ears must listen in all directions is a gokui line but do Sensei actually cover what that means in the world of the martial arts.
Avoidance and deescalation, hallmarks of good self-defense strategies. This art form involves a complex balance of both physiological and psychological processes that are also influenced by such things as the time, the culture and ethnic groups, the power relationships, the perceiving person, the sensory input modes, the perceptions of perceptions as to truth and accurate facts, and both the internal and external environments.
Factors that should be addressed are a person's primary sense mode, the mode that most often drives perceptions once the adrenaline dump hits and either or fear and anger trigger these and other complex releases of brain chemicals that can interfere drastically with common sense and interpretations, etc.
Then there are the actual communications skills that go along with avoidance and deescalation techniques used to avoid physical issues that rise up as things get heated. The ears, the sense of hearing and listening, and many other factors contribute toward the training and practice one needs to develop and cultivate for a well rounded self-defense arsenal.
Kuki [空気]
The characters/ideograms mean "air; atmosphere." The first character means, "empty; sky; void; vacant; vacuum," the second character means, "spirit; mind; air; atmosphere; mood."
When martial artist talk about air they are mostly speaking toward the "breath control or muscle & breath control" taught as a means of application of waza, etc. Air in this case, kuki, is much more than merely air breathed, air as in ambiance or air as atmosphere.
Air or kuki is a cultural word/character/ideogram that indicates how one assesses or recognizes group communications which are intuitive in lieu of words. It may be used as a word to convey certain feelings and meaning, i.e. for instance in a large group one might say they could or could not do something because the "air" went in a particular direction.
This is a cultural system that relies heavily on intuition and perceptions over words. It is that which helps Japanese keep group harmony. It is why many masters of any art discipline relies on the perception of the student or practitioner to perceive the way vs. having it spelled out with words. Silence and actions speak volumes without a single spoken word.
Kuki helps explain the need and function of kata, the transmission and communications of kata is based on a consensus of a group though perceptions and a consensus of shared experience without formulating any thing into words.
Kumiai-justu [組合術]
The characters/ideograms mean, “Descriptive term for Chinese Kenpo introduced to Ryukyu in 1756 by the Chinese military officer Kusanku.” Derived from Kumiau [組み合う] in a sense of to grapple, to scuffle, to wrestle, to tackle each other, or to exchange blows. The first character means, “association; braid; plait; construct; assemble; unite; cooperate; grapply,” the second character means, “fit; suit; join,” the third character means, “art; technique; skill; means; trick; resources; magic.”
Kumite [組手]
The official definition through the translation site is, "wooden joints; paired karate kata; beltwork (in sumo)." The first character means, "association; braid; plait; construct; assemble; unite; cooperate; grapple," and the second character means, "hand." Ergo cooperate and grapple by hand.
It is interesting that westerners call kumite "sparring." I feel sparring may have been derived from our own cultural past toward the art of boxing. Boxer's were known to spar and to put on sparring demonstrations for the public, media, etc.
There are a variety of kumite forms practiced, i.e. ippon, sanbon, kiso and jiyu, etc. The one most often used for traditional/classic karate is "kiso-kumite." Kiso-kumite is a structured sparring derived from the kata pattern, rhythm and bunkai.
The practice of traditional/classical Okinawan karate is not for sport but for budo. One Okinawan Sensei or Master speaks of jiyu-kobo which means "attack and defend." He felt, as I do now, that it spoke accurately to the theme and purpose of karate, etc.
Shimabuku Tatsuo no Kumite (島袋 龍夫 の 組手)
The kumite that this speaks of is actually the bunkai that works with kata as well as set combinations that were taught to students of Tatsuo-san in the fifties, sixties and early seventies, i.e. before he retired from teaching karate and passed the baton to his first born son.
These techniques were derived from specified from the Isshinryu kata, i.e. various self-defense and offense situations created for those kata and kata techniques. The combination self-Defense bunkai were as follows:
1. a. Left hand hold right wrist
b. Two hands hold one wrist
c. Left hand hold right wrist, from outside position
d. Right hand hold right wrist
e. Right hand hold right wrist from top
2. a. Outside block, punch inside
b. Inside block, punch side
c. Step forward, punch
d. Shoulder block
e. Grab arm, elbow
3. a. Punch back of hand
b. Punch back of hand side
c. Punch back of hand knuckle
4. a. Knuckle block for kick, counter kick
b. Cross arm block
c. Left hand push right leg inside, counter kick
d. Knee block, kick
e. Grab leg, grab Adam’s apple, trip, punch
5. a. Hold arm use against punch
b. Left kick
c. Right kick
d. Twist
6. a. One hand hold gi, grab, twist, kick
b. Two hand hold gi, push kick
c. Trip two feet kick
7. a. Full nelson, karate cut groin
b. Full nelson, grab leg, heel kick
c. Full nelson, grab both legs, karate cut groin
d. Back neck breaker and choke hold, cut groin
8. a. Bear hug waist, hands free, grab one finger, break and hit back of hand
b. Bear hug around arms and waist, grab groin
c. Head lock, grab groin, and one shoulder break
d. Head lock, knuckles in side
e. Head lock, jerk shoulders up kick legs out in front
9. a. Devils hand shake, grab your fist, pull, kick
b. Devils hand shake, twist over, elbow kick
10. a. Two hand straight choke, break, grab Adam’s apple
b. Cross arm choke, one arm shoulder up between his arms and grab Adams apple
c. Smother hold, knuckles in side
11. a. Straight stab, grab hand and wrist, twist, kick, trip, kick
12. a. Ice pick stab, block across, kick
13. a. Straight stab, both hands up, karate cut block, kick
14. a. Straight stab leaning forward, grab hand with both of yours, pull, trap at elbow
15. a. Two knife straight stab, squat kick.
To properly learn this fundamental self-defense techniques or kumite, i.e. called kumite because they are pre-arranged two or more person drills based on kata and kihon or basic sets of techniques such as taught in the upper/lower basics of Isshinryu.
When looking at the characters/ideograms for kumite you find, "paired karate kata." The Shimabuku kumite are the precursor to the later developed kumite of all the kata of Isshinryu best viewed through the video's created by Advincula Sensei.
Kurai (Kamae?) [位]
The character/ideogram means "throne; crown; (nobleman's) seat; government position; court rank; social standing; rank; class; echelon; rung; grade (of quality, etc.); level; tier; rank; place; degree; extent; amount."
Apparently this particular term is supposedly used in "koryu" systems of Japan. It can mean "posture" yet I don't find a connection when I view the definitions above or in any of the other Internet translation systems. If I cannot find either a symbolic or metaphoric connection in the definitions or a combination of those definitions when multiple characters are involved I hesitate to say emphatically it means this or that.
It is to be understood also that many terms, characters and ideograms often appear to some Japanese to mean one thing while another group or sub-culture might give it a totally different meaning depending on its usage in that belief group such as koryu martial arts. In koryu for instance apparently this term is also used to categorize kata or sets of kata.
In another translation it means "ranked." This follows the above since the article also states in a koryu sense it involves the Japanese ranking according to positions held in relation to imperial court ranking and positions.
Now, in another translation the right side character lines are removed, i.e. [位 to 立] which then has a meaning of "stand; stand up; rise; erect; draw up; make; form; set up; put up; get; respect." Loosely one who stands up, is erect in posture can be used to mean a posture taken that is erect with proper body alignment and posture, etc. This could provide some connection to the term, character, ideogram to a koryu type martial meaning.
The article I used for this term also uses it to promote a more fexlible meaning because posture seems to encompass a lot more than kamae or stance as it is often defined. From an English term stand point I agree wholeheartedly that posture holds more meaning and encompasses more fundamentals such as body alignment, body posture, etc. than merely stating a stance.
Kuro-obi [黒帯]
The characters/ideograms mean "black belt (judo, karate, etc.)." The first character means, "black," the second character means, "sash; belt; obi; zone; region."
The kuro-obi or black belt is a symbol. It indicates a rank, level or grade in the various martial art systems that utilize the belt system. It is more a representative of a skill or skill level. It is also meant to convey a symbol of authority because of the implied skills it represents. That skill and authority is only validated through observation and perceptions as the the validation of skill according to the observer.
The black belt is not an indication of mastery of the martial system. It is the beginning of a journey and has no end or goal. It is an indication of a serious dedication and due diligence to the system. It denotes one who has and may practice constantly, who continues to learn, and adapts to new things. It is what drives the martial artists and symbolizes the dedication and drive to excel and accomplish proficiency.
The black belt says to others that this person has a capability. The level of it is determined by observation. It is different depending on the dojo, the sensei and the system or style of practice. All dojo have their own unique system of ranking where meaning is relevant and valid only within that dojo who provided the rank, level or grade.
Black belt, the symbol, is subjective in nature. It depends on the wearers opinions, feelings and perceptions and is also determined by the mind of the individual's perception of its meaning. It is rather a subjective judgment of anyone who it is presented to for observation.
Kuryoku [空力]
The characters/ideograms mean "empty force; aerodynamic performance." The first character means, "empty; sky; void; vacant; vacuum," the second character means, "power; strength; strong; strain; bear up; exert."
This term also infers a personal presence that speaks toward confidence, assurance, self-control, self-discipline, and a capability of a person who can get things done - correctly, humbly and with moral turpitude. This is the type of force or power that is not manifested by physical contact yet it also symbolizes one who can achieve great things even with physical contact.
Some attribute this to some mystical force that is not able to be measured or seen and is a subject of debate simply because it has been attributed to some mystical ability when reality explains it well. It is presence, what some would call bearing as in military bearing.
Some refer to this as chi, ki or energy that heals and destroys and some claim to wield it like a weapon with out actual physical contact. This is simply showmanship and in reality it is merely a presence, bearing and an aura that is impressive to meet. It is that dynamic person that impresses but for some odd reason it is something that is said to be undetectable, i.e. there is something about this person I can't put my finger on but this person is impressive.
It is not some psychic or occult wonder ability but that something not readily explainable yet impressive when you in its presence - presence.
Kuro-obi [黒帯]
The characters/ideograms mean "black belt (judo, karate, etc.)." The first character means, "black," and the second character means, "sash; belt; obi; zone; region."
This warranted a special entry because of its symbolism and overall meaning to those who seek to earn it, those who wear it and to those who don't understand what a black belt means.
The kuro-obi is a black belt worn by yu-dan-sha. (http://martialartterms.blogspot.com/2012/04/yu-dan-sha-mudansha.html) A black belt is a symbol indicative of one who has achieved a certain level or stage in the martial arts, emphasis on karate and judo. Often it is thought to mean "expert" but that is not accurate. The first black belt, Sho-dan, is not indicative of expert but rather denotes to the dojo that one has achieved enough proficiency to become a "true student" to the martial arts, karate.
In the west one who achieves a kuro-obi at the level of sho-dan believe they have learned and earned enough to become Sensei. Not accurate for no student in any discipline becomes a teacher without the credentials that come from both knowledge and experience and often in the west with certifications of validation toward proficiency.
Kuro-obi, black belt, are worn by various levels of yudansha from the first level, sho-dan, to the highest level, ju-dan. As one transcends the current level they achieve a different symbolic meaning behind the kuro-obi. The first kuro-obi holds one perception while the fifth kuro-obi another and at the end of the spectrum the tenth kuro-obi a mostly esoteric enlightened satori symbolism.
Add in the yin-yang where the extreme yin is representative of the tenth kyu to the one whole center of the path that meets the first kyu with the first dan level, grade and stage. The tenth kyu is the extreme cold, the first kyu and first dan are the balance point where one tips the balance from novice to student, and the extreme hot is the tenth level of kuro-obi, black belt. White belt to red belt, etc. all symbolic of some stage, some level, and some grade within karate, judo or any martial art using the Dan system.
Kusanku [公相君]
One interpretation of this kata name is "to "view the sky" and was taken from Shorin-ryu karate system. It is sometime considered Isshinryu as a branch of Shorin-ryu.
When translated I found not overall meaning to the three characters/ideograms provided above. the first character means, "public; prince; official; governmental," the second character means, "inter-; mutual; together; each other; minister of state; councillor; aspect; phase; physiognomy," and the third character means, "old boy; name-suffix."
When translating "view the sky" into kanji/kana you get "空を見る" Not even close to the ones provided above. It is also meant to be used as a name or name suffix which in some stories, if to be believed, resulted from the kata naming for the person who performed and taught it. The name, or so I am told, is derived from Koshankin or something like that.
Considering the kanji found the actual definition of kusanku might be "official councillor old boy" kata. It could be any correlation of the three character meanings or it can be something entirely different again depending on the person who created and named the kata.
In other translations:
公 - you; buddy; pal; official; public; formal; public matter; governmental matter; prince
相 - together; mutually; fellow; appearance; look; continence; alternately; in succession; minister of state
君 - you; buddy; pal; Mr (junior); master; boy
On another site: translated as gazing heavenward, viewing the sky, or contemplating the sky of which none use any of the assumed kanji/kana characters represented here in the west as "kusanku."
Kusanku: aka, Kung Syanag, Koso Kun: a Chinese diplomatic title. This emissary was a military official, who traveled to Okinawa, as documented in 1761. He instructed "Tode" after the death of TAKAHARA, SAKUGAWA’s first instructor. KUSANKU’s name is associated with several katas in the Shorin-Ryu styles.
Apparently in the Shorinryu circles, a variety of Internet sites, indicate the name of the kata is due to a title of a Chinese emissary to Okinawa who named and taught a Chinese form brought with him.
Even if the name meant to view the sky or even if it was simply an explanation as to the purpose of the kata and not associated to the name the kata explanation today, to view the sky, has nothing to do with whether it is "night" or "day" or what ever time in between. I still believe that these kata are not meant to be specific to some strategy, tactic of environmental conditions.
I did find one source that says the kata name can also be "kanku-dai" with kanji of 観空大 which tranlstates as follows:
The first character/ideogram means "outlook; look; appearance; condition; view," the second character means "empty; sky; void; vacant; vacuum," and the third character means "large; big." In this particular instance we can derive "view, sky, big" where the last character makes inference to how large the sky is above us that we view be it daylight sky or night time sky. Even in this particular case there is no direct connection to night or night fighting but rather to the expanse of the sky. If you view the first move with the circular move you can even hypothesize that it means to symbolize our view of the sky as vast or large.
Lets look at the original kanji again. If this were actually a name or title for an emissary then these kanji begin to show promise. The first character may reference both "prince and official." The Chinese emissaries were known to be officials of China and often those officials held titles such as prince. The second kanji may allude to the fact that emissaries do meet with "each other" and perform duties commensurate with the official "duties of state." Finally, the third character does also connect to this being a "title" of sorts and therefore as titles are "attached to the end, i.e. suffix to a proper name."
Now, that makes sense and lends credence to the theory that kusanku, or any of its variants, related to the characters/ideograms is in fact a title used to name a kata or form for Wushu, Kung Fu, Gung Fu or Chinese boxing form.
Kyōchō undō [協調運動]
The characters/ideograms mean "coordinated movement." The first character means, "co-; cooperation," the second character means, "tune; tone; meter; prepare; exorcise; investigate," the third character means, "carry; luck; destiny; fate; lot; transport; progress; advance," the fourth character means, "move; motion; change; confusion; shift; shake."
The martial arts are all about coordinated movement. The culmination of many factors including the fundamental principles of martial systems into the perfect waza at the present moment. It is kyocho-undo or coordinated movement that truly applies power to waza. It is this unification of body, mind and spirit in motion that creates the effect necessary to end the fight.
It is less muscle and more movement with applied positive relaxation of musculature vs. tensioning that applies maximum power in every technique, etc. A simplistic means of conveying meaning but a good start to get one thinking.
Kyodo gakushu [共同学習]
The characters/ideograms mean "collaborative learning." The first character means, "together; both; neither; all; and; alike; with," the second character means, "same; agree; equal," the third character means, "study; learning; science," the fourth character means, "learn."
Kyodo gakushu is collaborative learning, i.e. peer-to-peer. Where students/practitioners take the responsibility of assisting their fellow students learn, practice and train in martial arts. Sensei is the corner stone but holds up the dojo through the support provided to the other stones, i.e. the ceiling, walls, etc. This is symbolic of Sensei, Sempai, Kohai along with the uke-tori training/practice relationships that foster growth both without and within each individual studying the system/style. It is your responsibility to "help" all who enter the dojo.
Kyofu [恐怖] Shimatsu [始末 ]
The characters/ideograms/terms mean "fear; dread; dismay; terror; horror; scare; panic; management; dealing; settlement; cleaning up; getting rid of; end result." The first character means, "fear; dread; awe," the second character means, "dreadful; be frightened; fearful," the third character means, "commence; begin," the fourth character means, "end; close; tip; powder; posterity."
Kyofu shimatsu means "fear management." I have come to understand that this falls into two categories, one is reality fear management and the other is false fear management. The only way a martial artist and a Sensei can achieve a level of proficiency in managing fear is to truly know, understand and practice/train to manage fear.
"I must not fear. Fear is the mind-killer. Fear is the little-death that brings total obliteration. I will face my fear. I will permit it to pass over me and through me. And when it has gone past I will turn the inner eye to see its path. Where the fear has gone there will be nothing. Only I will remain." - Bene Gesserit Litany Against Fear, DUNE
Remember that fear can cause the freeze, the freeze is another topic for some future, or past, posting. Better yet, read the information on freezes from Mr. Rory Miller and Marc MacYoung - to name just two pro's on the subject.
“Only Thing We Have to Fear Is Fear Itself” - Franklin D. Roosevelt, 1932 Presidential Election era speech quote. No true words have evern been spoken that speak to the reality of fear, fear is that which is as individual as one's fingerprints. It is internal, that which the mind of the individual creates from certain perceptions and then escalated in the mind through anticipation.
Fear is not always fear. Oh, what the .... you are saying. Yes, fear is real if you perceive it as so but fear is also felt when the body releases chemicals into the body from various stimuli. What the .... you are saying. Yes, sometimes when certain events occur the body dumps the chemicals we call adrenaline (epinephrine) into our bodies so our lizard brain says "fear" when in reality it is not actually fear.
When the mind perceives certain possibilities then anticipation of these possibilities and those possible repercussions cause dread. This causes a slow release of adrenaline (epinephrine) into our bodies over a long time causing a diminishing of capabilities and the mind tends to perceive this as a form of fear which builds/escalates fear or fear like feelings. (this is different from the immediate and intense flood of those chemicals from encountering immediate danger, etc.)
The first step to train against the perceptions of fear is to understand that fear is useful and you can re-direct fear and effects of the adrenaline dump to your favor. It is also good to understand that in some instances what is initially perceived by the mind, lizard brain, as fear is actually a feeling due to another dump that may occur, i.e. say you get into a conflict and end up victorious so you step back and relax then suddenly out of left field you are accosted by that attackers friends. The suddenness causes another dump and the lizard brain says "fear - freeze." You should know that this is possible so when you are finished, so you think, you remain in a state of awareness until you can leave and reach a safe zone. Scanning, etc. to see, hear or feel if another dangerous situation is possible, etc.
Fear, a trigger mechanism for survival. What it triggers can be both beneficial and detrimental. Speaking to the detriment of an adversary if you can instill a fear in the mind before things get violent then you have given yourself an advantage that you should exploit.
Once, long ago, I was lucky to have reacted to my spidey sense and turned in time to see five Marines who wanted to teach me a lesson and because of my aura and reputation they lost the surprise and then their fear of what they "thought" I was and was capable of caused them to hesitate where by I used that fear to interrupt their OODA and keep them somewhat in the observe and orient stages. It was the only reason I was able to overcome and evade real damage.
Fear struck me in this case but training actually worked, this time, to allow me to channel that fear into a form that caused the adrenaline to enhance my actions that also contributed to my ability to overcome and evade - in other words run to a safety zone.
Kyofu or fear is a tool. Training and practice must address the fears, you must look to your fears and then you must admit and address them so you can train and practice to use your fear, overcome it to a degree and then utilize it to enhance your ability to cope with such things that cause you to be fearful to begin with such as violence, the fight or combat.
Kyogi [教義]
The characters/ideograms mean "creed; doctrine; dogma." The first character means, "teach; faith; doctrine," the second character means, "righteousness; justice; morality; honor; loyalty; meaning."
Modern western martial arts classified as traditional can be tied to a particular dogma or doctrine promoting any deviation from the original teachings of the master of said system as a degradation of the spirit of the master and his or her system. It is a teaching that states emphatically that if a practitioner deviates from the original exact method or techniques is not practicing the system properly and as meant to be practiced.
It is a self righteous means of gathering a following and then tying that group together at all costs. Sometimes it comes from a power trip and sometimes, more often than not in today's commercialized dojo, from the money brought in by membership requirements.
There is a doctrine that speaks to what should be taught to novice/students but it was not meant to stifle true practice and training once a person achieves a certain level of proficiency, knowledge and experience in a system. It was meant to be a blue print that one uses to build a foundation then the additions must come from free-form practice and training where dogma is closed minded when one should have reached a more open-minded model.
Supotsu [スポーツ]
The characters mean "sport; sports."
Kyogi with these particular characters/ideograms has a different meaning than the ones that mean "[教義] dogma; doctrine; creed." If you think about it you can theorize that both work together since sport or game, match or contest relays a dogma or creed meaning some discipline at which you play or gain entertainment. This may not be applicable to the ancient games of Roman and Greek origins where the sportive aspects were representative of combat.
The current status of Japanese/Okinawan marital arts is geared toward both traditional martial arts of combative nature along side the sportive model but not as play or as entertainment but rather as a more spiritual method of practice.
The essence of both the traditional and sportive practice of Japanese martial arts, as opposed to western versions, is the matter of how one deals with the pain within the training, i.e. no matter how bad you are in practice; no matter how bad you feel pain, it is a matter of your continuing to practice and it is a means of forgoing the ego and pride which are the true target of pain and its effects on the mind. This is especially true of the sportive aspects of the Japanese sport martial arts model since the pain felt is most often not damaging to the body but rather damaging to the mind therefore overcoming is overcoming the minds pension to feel it and stop - ego and pride causes us to stop so we must learn to continue under such adversities.
Kyōiku [教育]
The characters/ideograms mean "pedagogy; training; education." The first character means, "teach; faith; doctrine," the second character means, "bring up; grow up; raise; rear."
This term helps to clarify what it takes to educate someone in the martial arts. It is a means of educating the trainer so that they can properly and completely pass along the necessary strategies and tactics that comprise the martial arts and self-defense. It is a combination of methods and practices of teaching that carry forth conceptions and applications and principles that create the holistic completeness of the system.
In my view it involves such things as the innate ability to teach using sight, hearing and tactile tools to teach especially martial arts. It is communication means by body language, facial expressions, tonal quality of voice and other such tools of training others in a discipline.
Kyoiku Karate [教育空手]
The characters/ideograms mean, “Educational karate.” The first character means, “Teach; faith; doctrine,” the second character means, “bring up; grow up; raise; rear,” the third character means, “empty; sky; void; vacant; vacuum,” the fourth character means, “hand.”
This term describes modern karate today. It also denotes the type of karate that was instituted into the educational systems of Okinawa in the late 1800s, with the official date of around 1905 for full implementation.
Much like the Japanese jujitsu, etc., when first recommended to the educational system and as many of the karate-ka understand today contained unacceptable and perceived dangerous aspects so it was recommended they be “watered down (my phrase)” to suit the needs of the educational system.
It is now known that karate was not intended to be a combative system but rather an introduction to additional martial arts training, specifically martial arts weapons - of the times. There was no direct intention, in training and practice, to have anything other than kata as the mainstay of the training model. It incorporated two man kata drill type training and practices but what we use today, kumite or sparring freestyle, didn’t exist. It is not to say that it was not used, in some form, for self-defense but as to it's training and practice intention, not.
In the end this pretty much means that most karate today is actually practiced, in the modern traditional model, the way it originally was intended with modifications to make it an educational karate for the school systems, i.e., on Okinawan the Shuri Middle School - where the educational karate began.
This is going to rankle some who are dedicated to achieving a more “traditional or classical” form of karate with hints toward combatives, etc., but that is just not accurate. It doesn’t mean a person cannot work toward making their karate a combative but the ingredients to achieve such a lofty goal tend to violate what is truly realist training toward defense against violence.
Reading this short topic should not be misconstrued as derogatory to the practice of karate but rather a note as to its original purpose especially toward its intended purpose in the educational system of Okinawa, i.e., educational karate.
Kyoiku Jisshu-sei [教育実習生]
The characters/ideograms mean "student teacher; trainee teacher." The first character means, "teach; faith; doctrine," the second character means, "bring up; grow up; raise; rear," the third character means, "learn," and the fourth character means, "life; genuine; birth."
Often the ranks of Sho-dan and Ni-dan are considered "student teacher" status. It is often customary in western training halls for even Kyu grades to assist in teaching. I personally feel this is a mistake. I do feel stongly that teaching should be governed by an experieced teacher, a grade level of minimum San-dan but preferred Go-dan level/grade, should mentor a student teacher with the minimum grade/level of sho-dan and Ni-dan.
Once San-dan is achieved and provided they have acted as student teachers under a Sensei guidance can then assume the title of Sensei in the training hall.
Another term found to mean approximately student teacher equivalent to sho-dan in some systems is "Kyosei: [共生] Student teacher (Sho-dan and Ni-dan in preparation of becoming a Sensei at San-dan level) [kyosei: k'yoe-say-e, meaning symbiosis or a mutually beneficial cooperative alliance.]"
Supotsu-karate-do [スポーツ空手道]
The characters/ideograms mean "sport karate way." The first four mean "sport." The fifth character means, "empty; sky; void; vacant; vacuum," the sixth character means, "hand," the seventh character means, "road-way; street; district; journey; course; moral; teachings."
This particular term is to designate the world of sport karate. Sport karate, to my perceptions and beliefs, is not a martial art. To my view martial arts deal with combat, fighting, and self-defense. Yes, martial arts to be fully understood and practiced must be about the mind, body and spirt of the whole individual with a fundamental premise that its base purpose is to prepare the person for combat, fighting and self-defense (not necessarily in this order or any order).
The world today is mostly, in my opinion once again, made up of supotsu-karate practitioners. Some can and do embrace both a traditional martial purpose while using sport aspects as a teaching and training tool that has other benefits not martial in nature. Supotsu-karate is about many things yet it embraces both pride and ego as those are fed by trophies, accolades and rankings.
Kyoiku noryoku [教育能力]
The characters/ideograms mean "teaching ability." The first character means, "teach; doctrine; faith," the second character means, "bring up; grow up; raise; rear," the third character means, "ability; talent; skill; capacity," the fourth character means, "power; strength; strong; strain; bear up; exert."
Teaching a person is an awesome responsibility one should not take without full understanding and comprehension as to what that entails. When you have influence over others that responsibility is daunting and important. Your influence as a teacher, i.e. sensei, means the person you influence will take to heart what you provide and allow it to change them mentally/psychologically, spiritually and physically that reaches to every facet of that persons life.
The stone you drop in their lives will have a ripple effect on everything the do, encounter and interact with. That thought alone is daunting and can only stand second to the responsibility of a parent to a child.
This can be explained from an Asian perspective by the many characters/ideograms that make up the word/title/term sensei.
先生 - teacher; master; doctor; with names of teachers, etc. as an honorific
宣誓 - oath; abjuration; pledge
先聖 - ancient sage; Confucius
専制 - despotism; autocracy
When we fist put on the black belt, i.e. kuro-obi, we start to think of running our own training hall to teach what we have learned to others. This is often begun at sho-dan before one can begin/finish being mentored in the teaching methods/abilities of a senior experienced person.
Take a look at the characters/ideograms above and take notice of words such as master, oath, pledge, sage and honorific title/names. When such a title is awarded it should speak to the full and complete education, understanding and proficiency of the individual to take on the awesome responsibility and tasks that say sensei.
No more is this important when teaching, training and practicing a physical combative form or system that is a martial art regardless of whether Asian, Western or European in heritage. It all begins with a sensei with kyoiku noryoku or teaching ability.
Kyo-jutsu [教術]
The characters/ideograms mean "teach technique; art; skill." The first character means, "teach; faith; doctrine," and the second character means, "art; technique; skill; means; trick; resources; magic."
This refers to a specific type of teaching technique where one is taught techniques in a omote/ura method. The omote method takes the surface training of technique which are simple and few. It teaches a practitioner to self-reflect as they practice these fundamental basic techniques to discover within themselves a perception or view that will open up the innumerable variations that are based on this one simple and basic technique.
Every martial arts contains only fundamental basic techniques which are only a few and no more. It is the ura or depth training of all the variations born from the few to make the many that count toward to complete one whole system one applies as they gain mastery of the system.
You instill within each individual practitioner the same across the board fundamental basics of the system that remain intact and the same as the system requires but as they achieve a level of "shu" which is the surface training of the omote or surface techniques they begin to enter into the "ha" level or the depth training that opens the innumerable variants born from the omote techniques for a wholehearted practice, training and application of marital arts.
This teaches the adept marital artists that techniques are neither complex or numerous which would cause one's strategic thoughts to become stagnant but allow them to gain numerous "different" techniques born from the few and simple ones. This form of kyo-jutsu builds on the natural and instinctive actions the human takes for survival instincts and allows a morphing of those toward the omote techniques which allows the instinctual lizard brain to formulate faster responses that can be created from the omote techniques into the ura techniques that are effective variants built on "the fly" as the situation unfolds at each moment.
Kyokai [協会]
The characters/ideograms mean "association; society; organization." The first character means, "co-; cooperation," the second character means, "meeting; meet; party; association; interview; join."
Kyokai is an association or group such as the Isshinkai where the suffix "-kai" means association; society; organization. The Isshin-kai [一心会] is defined as the "whole heart association." It is run here in the west by A. J. Advincula Sensei, Isshinryu Karate-do.
Isshin [一心] characters/ideograms mean "one mind; wholeheartedness; one's whole heart." The first character means, "one," the second character means, "heart; mind; spirit." Isshinryu means in this definition "one heart/mind/spirit style/school."
The kyokai names Isshinkai is an informal group established on the island of Okinawa from efforts of students of the Isshinryu founder Shimabuku Tatsuo Sensei. It started out as a means to gather and discuss the "old days" or times training with and under Tatsuo-san. Today, the Isshinkai is comprised of the Isshinryu Karate and Kobudo Association members in the west and in Okinawa whose goal is to preserve the original teachings of Shimabuku Tatsuo Sensei, Master and Founder of the Isshinryu system, a branch of Shorin-ryu style - an offspring of the original Okinawan system of "Ti or Te or Toudi."
The Isshinkai was started by Arcenio J. Advincula Sensei. The Isshinkai standards are as follows:
1. Teach the best of your abilities of what you know Tatsuo taught in Isshin-ryu.
2. Respect his symbol (Isshin-ryu No Megami) which is a symbol that incorporates all aspects of Isshin-ryu. Tatsuo had a vision of the Megami and started Isshin-Ryu only after his vision. It was his dream and now the Isshinkai will try to keep his dream from fading teaching and passing on the teachings of Tatsuo-san - Isshin-ryu Karate.
3. Teach Tatsuo-san's Kenpo Gokui and Dojo Kon.
4. When you make a mistake about Isshin-ryu, correct them.
5. Tell the truth and do not embellish.
Personally, I give my heartfelt appreciation to the Isshinkai Yahoo group as those teachings shed light on many facets of the Isshinryu system along with the cultural beliefs that are the essence of the Isshinryu creation that is the life effort of Shimabuku Tatsuo Sensei.
Kyori [距離]
The characters/ideograms mean "distance; range." The first character means, "long-distance; spur; fetlock," the second character means, "detach; separation; disjoin; digress."
The term kyorikei [距離計] also means "range finder." So, both terms work well with the concept of "distancing" in martial arts training. The third character means, "plot; plan; scheme; measure."
Distance is not just knowing how close you are to your opponent/adversary but also knowing a great deal of what distance you have personally to achieve a maximum effective technique but also knowing the distance by which your opponent/adversary can also achieve the same results - they are not the same.
Distance is also those zones you must develop and create that will allow you to act properly and effectively to prevent or avoid damage or at least limit damage while you defend and achieve safety, etc.
A complex issue that most dojo leave to intuition and assume one will develop it as they achieve proficient kumite but it cannot stop there for the complexities of each technique, each kamae as associated properly with the technique, the type of technique, the delivery along with things like posture, body dynamics, etc. all have to do with maximizing things to achieve safety and less damage.
Kyori for distance and kyorikei to find your range and that of your adversary which by the way is done instinctively and intuitively for each moment of conflict in a unique way that differs each time you have to apply force to remain safe or to achieve safety.
Distance also means knowing the mental distance that results in avoidance and/or deescalation of conflict, i.e. knowing when to talk and knowing when to remain silent and knowing when the talk reaches a point, distance, that will either cause deescalation or confrontation.
Think, think, and think about things like this in the dojo, train accordingly and then allow it to work for you in a clinch.
Kyosei [強制]
This set of characters repeats with anther term earlier but I use it to mean "force." The characters/ideograms mean "obligation; coercion; compulsion; enforcement." The first character means, "strong," and the second character means, "system; law; rule."
In general I use this term to inform practitioners about "force." I talk about two types of force. The first deals with force used to create power/force for techniques as related to the fundamental principles of martial systems. How you generate and apply force, etc.
The second is in regards to the teachings of Rory Miller in his book, "Force Decisions," which talks about force law in fundamental ways, force application, how police apply force and how it relates to civilians, etc. This type of force actually comes long before the fundamental principles for force, power, etc.
Force in all its forms should have a prominent place in your mentoring, guiding or martial instructions especially if you add the moniker of "self-defense" lessons, instructions or training.
Kyoshi [教旨]
The characters/ideograms mean "dogma; tenet; doctrine; learning; formula; edifier." The first character means, "teach; faith; doctrine," the second character means, "expert; clever; will; purport; show a liking for; relish; delicious."
Kyoshi or doctrine/dogma is a term that teaches a practitioner a warning against falling into a state of strict doctrine, i.e. a dogma that stunts growth and development as a martial artist and a person.
Kyuki Ryu [吸気流]
The characters/ideograms mean, “Inspiratory flow.” The first character means, “Suck; imbibe; inhale; sip,” the second character means, “spirit; mind; air; atmosphere; mood,” the third character means, “current; a sink; flow; forfeit.”
This term explains the fundamentals that went into the creation of the Okinawan Isshinryu system. It is a part of the “Isshinryu no Gokui.” It involves the control of the five human senses, i.e. sight, taste, smell, hearing and touch. It is the control of these senses that lead to the state of Kyuki Ryu, i.e. also referred to as Kuatei-ryu. It is about the inspiration of practice as it flows through the senses and trained by the use of our senses.
Tatsuo-san, as a sumuchi or fortune teller, relied on his abilities to be inspired by the telling from the Ancient Chinese classics such as the I Ching and other tomes from China that teach and tell from astrology, the Chinese Zodiac, etc.
It is a bit like finding out you are born to do something and Tatsuo-san was born to be a sumuchi and a karate-ka. Tatsuo-san became an “idea man” who through his studies and practices became inspired and therefore not only provided tellings to others but discovered his ability to create, creating Isshinryu Karate-do.
As he brought together the various parts of Ti/Te he gave consideration to why he would choose and change a kata, i.e., from Goju and Shorin, and then developed ways to train and practice involving the senses. It is not clear exactly how this is trained and practiced as the few quotes on this are like a Zen Koan, they leave the practitioner alone to contemplate and incorporate into their personal training and practice.
Tatsuo-san did not teach a lot of this to the military students for reasons we can only guess but he did allude to these types of lessons when he would present the ken-po goku-i upon their leaving to return to the states. He also alluded to the study when he expressed his desire that all his foreign students also study about the Okinawan culture and belief systems.
Kyoyo giman [許容欺瞞]
The characters/ideograms mean "permissible deception." The first character means, "permit; approve," the second character means, "contain; form; looks," the third character means, "deceit; cheat; delude," the fourth character means, "deception."
In self-defense situations you may find yourself being interviewed/interrogated by Police. There are several ways you may handle this and the chief one is to take a stance of silence except in a very narrow way. With the knowledge that I am not a legal expert, a lawyer or an attorney, that I am not a police officer and have never been a police officer that what I present as follows is my personal perceptions and that always, always check out such things with your personal attorney - always. Never accept or assume what I write or what any other martial artists under the heading of self-defense write, way or teach as a legal aspect in self-defense is legally viable or even true until you check with your personal attorney.
Some things to remember when you are facing a Police Officer, i.e. remain calm and cool. Don't talk back, never raise your voice, not profanity and especially no hostile attitude. Remember, you have the right to remain silent. You can simply keep your mouth shut or you can make some sort of initial statement such as "I will cooperate and give a full statement, but we both know that kind of civil problems come from these types of situations. So I would like to have my attorney present before I answer any questions about what happened. (statement created by Rory Miller)"
You might, your decision, tell the officer the nature of the attack that forced you to act and then state what Mr. Miller suggests in the above quote. Just remember to not submit to any detailed questioning and don't resent any type of re-enactment of events. Remember, DO NOT TALK about what happened except with your attorney present.
Now, remember this topic, permissible deception. Just because you exert your right to remain silent the officer can still present his or her questions and comments trying to get you to break your remain silent statement and talk. It all can still be used against you regardless of whether you stated you want to remain silent - or the other statements as you decide to make on your own.
You can also point out evidence and witnesses but remember to keep aware of what you say. Adding comments, etc. as you point out evidence and witnesses will be taken by the officer as a part of your comments or statement. DON'T BE BAITED!
Now, regardless of what I perceive as a way to handle Police in a self-defense situation it is still up to you and I would only recommend you take this material to your personal attorney, one who understands and/or specializes in self-defense law, and make sure it is recommended by him or her - a legal expert.
To further your knowledge for that meeting with your self-defense attorney you can take a look at the following articles, i.e.
http://www.ohio.edu/ethics/1999-conferences/the-ethics-of-police-deception/
http://www.netplaces.com/private-investigation/working-within-the-law/permissible-deception.htm
Remember that officers can and are trained in permissible deception so it is wise, if you train, practice and/or teach self-defense, you know this and the law of your area in general regarding self-defense. Knowledge is power.
Again, I STRESS, don't take my word for what to do when Police are involved, seek out legal advice from a legal expert. Make sure that what I would do as stated here is what your personal attorney recommends for you if you are involved in a self-defense situation. I am not a legal expert and in most cases neither are you.
In self-defense knowing all the ramifications of self-defense as to before, during and most important after you defend yourself. It is often glossed over in some SD courses, don't allow that to happen to you. Find out all the information and legal advice you can from appropriate sources. It could matter to your continued freedom and that of your families economic future.
Kyudo Mugen [究道無限] (The way of the study is endless)
The characters/ideograms mean "the way of the study is endless." The first character means, "research; study," the second character means, "road-way; street; district; journey; course; moral; teachings," the third character means, "nothingness; none; ain't; nothing; nil; not," the fourth character means, "limit; restrict; to best of ability."
When martial artists first begin their journey in this physical/mental discipline it appears, on the surface, to have limitations on its teaching and thereby a persons learning. This is apparent the the first stage of learning but is actually a misconception that must be curbed if a person is going to go the distance with their training and practice.
The type of research and study involves both academia and physical intent. The discipline of martial systems requires a mind/body type endeavor because it is only through the application of knowledge into the physical that martial systems flourish and grow providing much for the practitioner.
It begins with a study of the past, the culture and beliefs of those who came before but is also requires a more holistic approach to learning to make the past relevant for the present thereby making the present relevant to the future. It is this study that brings strength and substance to a martial system.
An important distinction here is the new perspective on the old. Onko Chishin is a term meaning to study the old to understand the new. This is part and parcel with Kyudo Mugen or the way to the study is endless. Some may feel that there are definite limits on what can be studied and practiced.
As a martial artist continues study they find nuances that create new ideas and abilities while also creating ways to modify the current knowledge and ability that leads to greater depth and breadth. This type of study is truly endless as if the one creates the myriad through a type of growth that multiplies upon itself exponentially. This is how study in martial arts is endless.
Kyudosha [求道者]
The characters/ideograms mean "investigator; one who seeks the way." Kyudo means, "seeking the truth." The first character means, "request; want; wish for; require; demand," the second character means, "road-way; street; district; journey; course; moral; teachings," the third character means, "someone; person."
Kyudosha, much like Yudansha, is a term used to describe a person who seeks the way and in my case as in many others this means seeking or investigating the way of the warrior. There are two methods also described as to how a person goes about seeking the way.
The first is Renshu [練習]. The characters/ideograms mean "practice." The first character means, "practice; gloss; train; drill; polish; refine," the second character means, "learn."
Renshu is made up of two kanji, the first pointing to the personal discipline required to practice, polish and refine yourself and thus keep the true essence of karate, and the second kanji meaning to learn. The notion of renshu is a resolve, the discipline and the diligence to keep going, Shugyo, in the face of adversity both in the dojo and in life itself.
The second is Keiko [稽古]. The characters/ideograms mean "practice; training; study." The first character means, "think; consider," the second character means, "old."
The first kanji in keiko, means to practice, train and study, i.e. to think and consider about what you are studying as in the discipline of karate. The second kanji, means old, as in the study of what comes before, i.e. that study that leads up to your practice and studies. The meaning of keiko, is to study wholeheartedly that which has gone before, i.e. the history and philosophy of the discipline you have chosen in martial arts.
It is what takes the mere physical practice to the full or whole of practice, training, and application in martial arts. It goes beyond the discipline that masters techniques in order to develop strong, solid and sound karate. You endeavor to go beyond and ask about the history and the what, when, where, how and why of karate so that you may learn at a greater depth and breadth and that you may preserve it by passing it down to your students.
Renshu-Keiko: This kind of cultivation of your mind, through keiko, and your spirit, through renshu, should not be taken lightly, as strong and lasting karate is not possible in conjunction with a weak mind. The mind always comes first; and whatever your body does, it does so only because your mind allows it.
Kyushi [休止]
The characters/ideograms mean "pause; cessation; rest." The first character means, "rest; day off; retire; sleep," the second character means, "stop; halt."
Ma or Interval, that space between the yin and the yang or In and Yo in Japanese. It is as natural as the pause between the gust of a wind. The wind will flow from one end to the other with a natural pause before the change to the other spectrum of wind begins. Sometimes a wind will begin and race for a long distance before it weakens and then subsides to pause before it either remains as still as wind can get then it will soon begin its cycle again.
Ma, Interval or the pause is critical to understand, know and implement in all we do in martial arts, karate-goshin-do in this particular case. It is not just the pause or space between things in technique but also in the mind and spirit as well. Avoidance, evasion and deescalation use this interval, space or pause to allow the mind to avoid and evade the internal monkey brain actions or reactions so we can avoid and evade conflict on the outside of ourselves, i.e. in all interactions between other persons.
Martial Artists and westerners in general tend to react more instinctively and that is what often leads to conflict and violence. Take the ma of ma-ai [間合] and extend it beyond the box we tend to keep it in for practice and training and allow it to reach our minds infinite abilities to pause, to insert a natural space in between incoming sensory data and the outgoing data we use in response, reaction and action.
If we use this type of ma before we implement physical actions in response to stimuli then we find it a greater ability with more time to allow for this pause, space or interval but when we are past this point then it is important to allow actions to move without pause or hesitation while remaining within the boundaries of moral, physical and legal limits.
Remember the "time between" is as important as the technique, tactic and strategy used in martial arts - before, during and after actions.
Kyūsho [急所] (vital point)
The characters/ideograms mean "vitals; tender spot; essential point; secret; male crotch (as a target in fighting)." The first character means, "hurry; emergency; sudden; steep," the second character means, "place." The word/character/ideogram used in martial arts means, "attack a vital point" on the human body. A hallmark strategy of most marital systems.
Since vital points are actually the weak links of human body protection or armor they should be the targeting of martial systems. You have to train and practice to utilize the appropriate technique to the appropriate vital spot and in some systems the appropriate vital spot according the the time of day, week, year, i.e. winter vs. summer, etc.
The actual expression used is "kyushowotsuku" meaning "to touch a vital point." The third character used [急所を突く] means, "stab; protruding; thrusting; thrust; pierce; prick." This is vital point or pressure point fighting. To strike or twist or pinch, etc. those points on the body that result in debilitating an adversary who attacks you.
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