N

Naibu Kanchi [内部感知]

The characters/ideograms mean "internal sensing." The first character means, "inside; within," the second character means, "section; bureau; dept; class; copy; part; portion," the third character means, "emotion; feeling; sensation," the fourth character means, "know; wisdom."

Naibu kanchi or internal sensing is what some might perceive as their internal senses where they "feel" the body as they practice. It is a sense that the body is properly aligned, the structure is at its optimal for any given application of technique, etc. Naibu kanchi is the ability to feel through internal sensing that the body is healthy and working at its peak levels.

It is the ability to feel the tension of muscles, the limits that cartilage and tendons are at in any given application and the flow of breathe either inhale or at exhale, etc. It is knowing at various levels, i.e. at the thinking logical level, the unconscious level and the instinctual level that things within the body and mind are connected and balanced in any moment.

Once this is achieved as proficiently as humanly possible then it becomes a matter of connecting that ability to sense or feel internally so that this sense connects to the adversary so you can then sense his internals so you can use them to your advantage to end the conflict, the damage and the growing repercussions of actions.

Naihanchi [ナイハンチ]  [鉄馬]

The kana used above for "naihanchi" when translated actually translate into English as "Naihanchi." The next two characters/ideograms don't actually make up a term for "war horse," the name often provided as the translation of the word naihanchi, but separately they mean respectively, "iron and horse." The words that are used for iron is "tetsu" and horse "ba." or "testu-ba if you will. In addition the two characters are also used for "given names" i.e. Kenta and Tetsuma.

In Isshinryu circles the use the meaning of "dumping form, i.e. [投棄様式]." No where do I see in any of the translations of the characters/ideograms a translation toward dumping form from the provided kana above. It also may be that naihanchi is actually a name or derived from a name of the person who introduced the form to the Okinawans.

Other names for this kata are "Tekki [鉄騎] These two characters actually translate into iron horse or more specifically the first character means, "iron," and the second character means, "equestrian; riding on horses." Now, as to the name "tekki" it does translate well to the kata since the predominate stance is the "horse stance." This may lead to a conclusion by some that naihanchi means iron horse when in reality the kanji for tekki vs. the kana above are not related.

One meaning for the kata is the thought that it is strictly a side to side kata fighting blueprint as if on a wall or a narrow bridge but I suspect since no evidence is provided to substantiate the legend and my personal practice of the Isshinryu version I find it does fight to the side but also to the front and at angles to the left and right side, i.e. a mid point from the side and front but as to the left and then the right sides.

Naiji geijutsu no Okinawa [内字芸術の沖縄]

The characters/ideograms mean "internal art of Okinawa." The first character means, "inside; within; between; among; house; home," the second character means, "character; letter; word; section of village," the third character means, "technique; art; craft; performance; acting; trick; stunt," the fourth character means, "art; technique; skill; means; trick; resources; magic," the fifth character is more of a connector and is translated in this usage as "of," the sixth character means, "open sea; offing; rise high into the sky," the seventh character means, "straw rope; cord." The last two characters/ideograms often translate as a "rope in the offing or offering." These last two characters are representative of "Okinawa."

When I use this phrase or terms or characters I speak toward the internal arts of Okinawa as the yin part of yin-yang where yang is the physical manifestations we observe and perceive as karate-goshin-justu-do.

Naisei [内省]

The two characters/ideograms mean "introspection; reflection on one's self." The first character means, "inside; within; between; among; hours; home," and the second character means, "focus; government ministry; conserve." To focus inside is self-reflection.

Where the small self disappears before the self of life through self-reflection attaining self-knowledge of self. It is to gaze into the third jewel of Shintoism to gain greater self-knowledge. It is to realize that the differences between the physical and the mental structure of humans is to dissolve the structure into the intuition of the fundamental characteristics of human being.

A fundamental premise most martial karate-ka assume is an intricate part of practice and training in martial karate (some refer to it as a budo form, etc.). We may assume many things when we actually interpret "perfection" when we couple the term/meaning to our practice.

Some may assume it means the form in kata being perfect, i.e. the hand is held this way, the stance is assumed this way and the kiai shout is this loud, etc. Others assume that repetitive practice on perceived flaws in a form are the "seeking" of perfection. When we observe someone who is a master of their system we sometimes "assume in our mind" that they must have achieved perfection. This master may be viewed in practice and because of the priming of the mind, i.e. this guys is a master, we either see or don't see imperfections that denote a lack of perfection as we assumed the master must have achieved perfection.

Naishin jotai [内心状態]

The characters/ideograms mean "mind state. " The first two characters mean, "mind; innermost thoughts; real intention; inmost heart; one's mind; in the heart," the second two characters means, "state; current status; condition; situation; circumstances." The first character means, "inside; within; between; among; house; home," the second character means, "mind; heart; spirit," the third character means, "status quo; conditions; circumstances; form; appearance," the fourth character means, "attitude; condition; figure; appearance; voice (of verbs)."

A martial mind-state is one that has a foundation in determination and persistence with diligence to balance the two out for a positive will toward any discipline but especially the martial arts as a combative system. A system that puts the practitioner in harm's way on a moral stand that coincides with the tribe, or society on a legal and moral ground.

It is one who has built their mind-state on personal Initiative, grounded moral faith and a will that transcends the concept of failure and obstacles. It is that intangible will from thought that drives ones physical and mental actions through the application of known principles, i.e. in martial arts the fundamental principles of martial systems.

It is that created mind-state that "knows enough to seek expert council (~ Napoleon Hill). It is an ego and pride buster leading to enlightenment and humility. It is about not succumbing life conditions but the management of them toward a more productive and efficient model. It is the knowledge that the mind-state is infinite while physical prowess is limited by the physics of human nature. The mind has no limitations and can reach beyond the stars.

It is the recognition that in combatives what survives is the level of the mind-state of the combatants. The will, the intention and the efficiency which a mind manages the stresses of combat will be the overwhelming dominant persona - the winner and survivor.

Developing the proper mind-state is embracing the philosophy of martial arts to create a strong mind that leads to a strong body. The proper mind-state is to free the mind of the normal traps of ego, pride and emotions that an adversary can exploit against our mind-state. It is the manifestation in martial systems of mushin, zanshin, kime, non-intention, and other principles within the major principles of theory, physiokinetics, technique and most important to mind-state - philosophy.

In a sense a well developed strong durable mind-state leads toward the defense of avoidance in that an adversary will readily detect our sense of clarity of action, lack of intentions and emotion, and a lack of fear.

Nanika no saru [何かの猿]

This term or phrase means "what if monkey." The first character means, "what," the last character means, "monkey." The other kana written in between add meaning for the "if" part of what if monkey.

The nanika no saru or "what if monkey" is to label those who tend to question everything with a "what if <add in a phase here>?" An example is when you demonstrate a technique you get a question immediately, "What if the adversary did this or that, doesn't that make the technique not work?" Or something like that but no matter what you say or demonstrate this nanika no saru will jump up and begin with, "What if ......?"

When I get a what if question I first listen and apply "Miller's Law" then I will quickly state, "No what if's allowed, only valid questions." Granted I am the one who will validate the question to either answer it or dismiss it as a what if monkey dance question but what if's can go all day long  as humans have this ability to speculate and question everything and can make it sound plausible and valid.

Nebaru [粘る]

The character/ideogram along with the conjugation character means "to be sticky; to be adhesive; to persevere; to persist; to stick to; to hold out; to linger." The character itself means, "sticky; glutinous; greasy; persevere."

This term is often used to describe the art of stickiness in karate. It can in one example be associated with a parrying technique. You stick with the hand or hands to parry a technique or techniques that make it possible for you to absorb or redirect the technique/impact of the attack thus repulsing it from the intended targeting.

This may be an aspect not previously attributed to karate over the sticky hands practice of the Chinese form of boxing referred to as kung (gung) fu.

Ne-waza [寝技]

The characters/ideograms mean "pinning technique (in judo); underhanded dealings." The first character means, "lie down; sleep; rest; bed; remain unsold," the second character means, "skill; art; craft; ability; feat; performance; vocation; arts."

Used to describe a ground work model in martial arts. This is the grappling often found in karate. The grappling is fundamentally basic compared to systems that use ground work exclusively, i.e. BJJ, etc.

Nigen Ichigenron [二元一元論]

The characters don't provide a singular term or work in English so I have combined them to create a word, dualistic monism or nigen ichigenron, where the first character means, "two," and the second character means, "beginning; former time; origin," and the third character means, "one," and the fourth character means, "argument; discourse."

The first two characters/ideograms mean "duality;  (system)," the first character means, "two," and the second character means, "beginning; former time; origin." The next three characters mean "monism," with the first character meaning, "one," the second character means, "beginning, former time, origin," and the third character means, "argument; discourse." The two joined provide me "dualistic monism."

A doctrine that says, i.e. monism, that reality consists of a single basic substance or element. It is that which speaks toward a singular energy. Dualistic is the doctrine of duality such as hot and cold, hard and soft, etc. When coupled this explains that the great tai chi, the one, created by singular energies the duality of yin-yang that has grown evolutionarily represented by the I Ching, i.e. the trigrams and hexagrams, etc.

Dualistic Monism governs all life in the universe. It is not cut and dry as hot vs. cold. It does comprise "change" that vacillates from extremes such as hot and cold. There is never a stationary yin or yang for change has its own dynamic that causes things to shift from one to the other through the processes of yin-yang.

The martial arts also receives its direction from dualistic monism. It is a singular practice that creates equilibrium of the body-mind. It is governing the body-mind to create a steady ebb and flow that is controlled to some extent through a physical-mental practice that is repetitive and fluid. There is no conflict between the extremes but a coexistence or symbiotic relation where they remain a distinct energy but work symbiotically to create either good or evil and all the stages or levels between.

Ni Ju Tsuki [二重突き]

The characters/ideograms mean "double weighted punch; the hand that has struck is not retracted and another punch is immediately applied from the same position without re-chambering it." The first character means, "two," the second character means, "heavy; heap up; pile up; next of boxes," the third character means, "stab; protruding; thrust; pierce; prick; collision; sudden."

Nikki [日記]

The characters/ideograms mean "journal; diary." The first character means, "sun; day; Japan; counter for days," and the second character means, "scribe; account; narrative."

The nikki is an important aspect of martial practice of modern times. The need to create a journal to track and document your changes as you progress can provide a means of leaning to supplement other means by making entries that allow you to fully perceive every detail and determine your understanding of what is conveyed or communicated.

It also assists the practitioner in self-evaluation leading to self-transmutation. When you transcribe your thoughts, feelings and perceptions to a journal then review it you get a glimpse into your self, your ego and your mind. This allows you to learn, track and change as more data is perceived and encoded to the mind so you can readily change it as necessary.

Journaling is beneficial to martial practices.

Ninja [忍者]

The characters/ideograms mean "ninja (persons in feudal Japan who used ninjutsu for the purposes of espionage, assassination, sabotage, etc.)." The first character means, "endure; bear; put up with; conceal; secrete; spy; sneak," the second character means, "someone; person."

Ninja to my perception are martial artists who just happen to wear a more flamboyant costume vs. the traditional Japanese clothing of the feudal era or today's martial art traditional uniform, i.e. circa early 1900's, for judo and later karate. The only additional criteria is the way the ninja are depicted in stories from Japan and in today's movies where the mystic is promoted and assassination the norm.

In the west I feel it is more a sales gimmick than any true system and is often thought of as per movies and television vs. reality. To my mind there is a misinformational disconnect to the classical ancient practices used if feudal Japan vs. today's modern world of martial art.

忍者ごっこをしよう。Let's make believe we are ninja.

Ninku [忍苦]

The characters/ideograms mean "stoicism; endurance." The first character means, "endure; bear; put up with; conceal; secrete; spy; sneak," the second character means, "suffering; trial; worry; hardship; feel bitter; scowl."

In this particular case I use ninku or "stoicism" as a means to describe another cultural word/phrase/set of ideograms, i.e. Gaman Kurabe (Gah-mahn Kuu-rah-bay) [我慢比べ]

Gaman Kurabe involves the samurai class of the feudal era where training involved endurance and stoicism. This started in samurai childhood and included very precise and demanding requirements, rules and laws in practicing the martial arts. It required conformity in the name of harmony, eating prudently and sparingly and enduring drastic weather conditions such as the cold of winter, freezing water, etc.

One of the most demanding requirements was the art of committing suicide or hara-kiri, i.e. sometimes referred to as seppuku. The traditions of endurance, stoicism and perseverance is still a hallmark of the culture of Asian martial systems as well as life itself.

Nintai [忍耐]

The characters/ideograms mean "patience; perseverance; endurance." The first character means, "endure; bear; put up with; conceal; secrete; spy; sneak," and the second character means, "-proof; enduring."

Interesting that a few of the meanings to this term generally attributing a meaning of "patience" that it also has meanings like spy and sneak. Lets stay with the more positive aspects here.

Patience is the slow, deliberate contemplation and action and avoidance of "haste." It is true that one who lacks patience ends up with failure. The more worthy challenge to a karate-ka is to resist haste, to avoid errors and oversights as a result of haste, and to do things slowly and carefully. Creating a tradition in the dojo to remain slow, deliberate, and contemplative is best in martial systems practice and training.

I personally cannot see how anyone benefits in martial systems when the path is overlooked in return for self-gratifying accolades and materialistic offerings.

Hardiness, or nintai, is a matter of commitment, control, challenge, and coherence. It is how you respond to scenario's, stress and/or perceptions of stressful things. You can change how you respond to stimuli and that means controlling how you respond with the emotional responses normal for humans.

Remember even if it is just the perception of the stimuli it is the same physical-mental response than if it were real. We humans tend to base our reactions not actually on the facts bur rather our judgement of the facts as dictated by our personal perceptions of the stimuli. If we are actually threatened or we just perceive that we are threatened it all results in the same body-mind reactions, i.e. emotions and effects from the chemical releases from the mind-body.

If you are a willing participant in what you do, if you are feeling in control of what you do and what happens to you, if you perceive the stimuli as positive, as an opportunity and if you perceive the world and the worlds demands on your life as making sense then you are a hardy soul and you will react and benefit from being in a state of "nintai."

How do you train, develop and achieve nintai? Knowledge! You cannot make sense of things if you let your mind live in an informational void. If you can achieve knowledge in those things then you will be hardy and limit the stressful experiences you feel.

In the martial arts the concept of "to endure" requires explanation over time by those who mentor fledgling martial artists. Failure to do so results in a high drop out rate. It takes a bit of perseverance to gain the trust necessary to learn martial arts from a traditional/classical sensei. Once this is done then it takes additional patience and endurance to put up with learning what may appear to be nonsense, i.e. what appears to be outside the art itself such as self-defense techniques or what some perceive as basics.

Nintai or to endure means due diligence, patience and perseverance from the moment you enter into a trust relationships with the dojo until you leave and then onward to those who may join your dojo or just in self practice and training regimens. It is to endure the trials and tribulations of practice, training and applications for life.

It is also an attitude and mind-set indicative of a classical or traditional form of martial system. It involves enlightenment through humbleness, i.e. to remember at what ever level that we still are just novices with more to learn from ourselves, our sensei/sempai and our kohai. It is to shed the ego, pride and attain humility through nintai.

Nintai Shin [忍耐心]

The characters/ideograms mean "endurance; perseverance; patience." The first character means, "endure; bear; put up with; conceal; secrete; spy; sneak," the second character means, "-proof; enduring," the third character means, "heart; mind; spirit."

Nintai kokoro [忍耐心]

The characters/ideograms mean "patience; perseverance; endurance." The first character means, "endure; bear; put up with; conceal; secrete; spy; sneak," and the second character means, "-proof; enduring," and finally the third character means, "heart, mind; spirit."

How apropos that the over all meanings involves first patience and that what is required for patience is both perseverance and endurance that it works wonderfully in the martial arts systems. Since often martial systems involves a lot of repetitive practice that can be boring and mundane that we build on our patience, perseverance and endurance we find nintai-kokoro or perseverance of heartfelt/wholehearted patience requirement to endure the rigors of martial arts.

It takes monumental patience to achieve mastery in such a complex system of practice that involves the possibility of death as a result of its applications in conflicts and to achieve nintai-kokoro is intricate to learning and practicing and living budo.

Nitten Soji [毎日の仕事]

The characters/ideograms mean "daily chores." The first two characters in combination mean "every day." The fourth character means, "attend; doing; official; serve," and the last character means, "matter; thing; fact; business; reason; possibly." The third, middle, character is a kana that joins the other characters. It is a particle or it indicates possessive and is written in kana alone.

In a nutshell it is indicative of the Shinto connection in martial arts and is part and parcel of the entire Japanese culture. The dojo is treated similar to the shrines, etc. for Shintoism. Cleanliness is Shinto is Cleanliness.

Dojo members to include all ranks and even Sensei clean the dojo before and after training. It is the use of the "tenugu" or "cotton cloth used in Japan as a towel and washcloth. The tenugu is used for washing and drying at baths until it becomes worn where it is then drafted for cleaning chores in the dojo, etc. There is a proper kata for wringing out the towel from excessive water using the hands palms up to twist out the water. You also have a bucket with hot water to perform the daily cleaning chores in the dojo.

It must be remembered that there is no sweeping toward the kamiza, only away.

Tools necessary for Soji:           

1. A clean bucket.
2. A tenugui (cotton cloth the size of a dishtowel)
3. A Karate-ka
                   
In a dojo there are daily chores everyone participates in before training and after. It is cleaning the dojo floor. Cleanliness in dojo is mandatory. It is part of eliminating distractions.

Soji is done the same way it has been done in Buddhist temples and monasteries in Japan as well as Japanese dojo.

There are some rules to soji:

1. Fill the bucket with hot water.
2. Use a clean tenugui.
3. Swish the tenugui into the hot water.
4. Wring the tenugui out with both hands, palms up.
5. Start the cleaning at the upper left corner of the dojo. Never sweep towards the kamiza!
6. Always bend over at the waist, legs remain straight, arms are outstretched and push the tenugui ahead of you, up and down, up and down, in broad strokes the whole length and width of the dojo.

Filling the bucket, squeezing out the tanugui, and swooping up and down the shadowy, empty dojo floor, gradually sweeps the mind clear of any incidents from the day. The dojo must be kept aired out and free not only from accumulated grime but even from day-to-day dust. It cleans the mind in preparation for practice as well as cleans the dojo. It is mundane and humbling yet somehow it elevates the spirit and it reminds us that no matter what the level of skills, a fundamental necessity of training is the incessant scouring away of that which is superfluous, dusting off the detritus accumulating on our minds.

Soji may not be the most efficient way of cleaning a dojo. It is a wonderful method of polishing the spirit.

Other tasks that are done:

1. dust the kamiza.
2. Change the water in the flower arrangement, and so on depending on the arrangement of the area.

Soji is not a signature of status. In most traditional dojo in Japan even very highly ranked teachers go out on the dojo floor after conducting training, cleaning cloth in hand, to work side by side with the freshest beginner at the daily dojo chores. This is a true spirit of budo and karate.

Nunchaku [双節棍]

The characters/ideograms mean "nunchaku (two linked fighting sticks); nunchak." The first character means, "pair; set; comparison; counter for pairs," the second character means, "node; season; period; occasion; verse; clause; stanza; honor; joint; knuckle; knob; knot; tune; melody," the third character means, "a cane."

A martial arts term usually written in kana alone. It consists of two hardwood sticks joined together by a rope. The newer versions also use a chain or thong to connect the two sticks. It is considered an Okinawan traditional weapon. There is no real solid evidence regarding the origin of this martial art weapon. It became very popular due to the influences of the late Bruce Lee via his movies. It may have been, originally, a flail to thresh rice, etc. Some also think it might have been derived from a horse bit.

The parts of the nunchaku:

Himo: the rope that connects the two sticks.

Ana: the hole on the kontoh of each handle for the himo to pass through, only nunchaku that are connected by himo have an ana.

Kontoh: the top of each handle that has the ana for the rope.

Jukon-bu: the upper area of the handle.

Chukon-bu: the center part of the handle.

Kikon-bu: the lower part of the handle.

Kontai: the bottom of the handles.

We westerners have called this weapon, kobudo, "numchucks," and have been enamored by them since the first "B" type movie of Bruce Lee defeating a dojo full of marital artists in the movie "The Chinese Connection." It may have been "Fists of Fury."

The weapon's origins are believed to be Okinawan, i.e. a farmer's flail. I personally suspect it is a modification of a Chinese weapon brought to the island and changed to suit the Okinawan fighting system then called "Ti or Toudi."

Nyujo [入定]

The characters/ideograms mean "entering a state of intense concentration - Buddhist term; death (of a high monk, etc.)." The first character means, "enter; insert," the second character means, "determine; fix; establish; decide."

Nyujo or 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.

Nyumonsha [入門初]

The characters/ideograms mean "enter gate beginner." The first character means, "enter; insert," the second character means, "gate," and the third character means, "first time; beginning."

One who enters a gate for the first time. This term is used to denote a fledgling karate-ka. The fledgling karate-ka is first tested for spirit simply by entering a dojo for the very first time to request sensei mentor him/her in the system or art of karate. Considering that karate is a means of fighting and spiritual growth where often two persons will do battle in training and practice it is a daunting thing to enter those gates of the dojo for the first time.

Beginner enters gate is the general meaning of all three characters/ideograms. The first character means, "come in; come into; go into; enter; join; get; take in," while the second means, "the gate; the door," and the third means, "first; new; innocent; naive; artless; unsophisticated; inexperienced." When you view the two you can get the feel for what this term means.

It is often not used or even known as to western martial arts. It is only when searching out the cultural belief system of the art origins does the practitioner get to receive such terms and the meaning as cultural words.

This term is not used as often as it should. It is not used at all in the United States. This term means:

Nyu: means to enter
Mon: is a gate
Sha: refers to someone who does something, a beginner.

We as bugeisha are always at the gate to some next level of practice. We are always a beginner striving to traverse the many outer layers of the fighting arts and life. We constantly enter new beginnings so we are considered a beginner at each door to that new lesson thus we are always entering a gate with an attitude that we have something new and exciting to learn.

Karate is a never ending journey through many paths with many beginnings. At each new gate we can take the attitude of a beginner with an openness to anything and everything that becomes available to us in training. As long as we can keep this attitude and train as a beginner we then can learn.

A karate-ka or bugeisha is one who has a lot of work ahead. He takes the circular path that goes round and round so they approach enlightenment obliquely so we always find that new discovery. If we are serious about our training, our practice, our journey along the path of the fighting arts then we must always think of ourselves as the beginner who means to enter the gate or "nyumonsha".

Nyumonsho [入門書]

The characters/ideograms mean "primer; manual; introductory book; a document certifying acceptance to the dojo." The first character means, "enter; insert," the second character means, "gate; counter for cannons," the third character means, "write."

This term is used in Koryu systems who retained certain traditional and culturally driven methods for martial arts where this particular term denotes acceptance to a Koryu martial system. Modernization has relegated this tradition to the back burner for historical purposes only.

Nyuunan (or Juunan) [柔軟] Shin [心]

The characters/ideograms combined use the two terms interchangeably, i.e. nyuumanshin and juunanshin. The characters/ideograms then come to mean, in martial arts, "Pliable mind; soft mind; malleable spirit; natural mind, etc." The first two character means, "flexible; lithe; soft; pliable. The first of those two characters mean, "tender; weakness; gentleness; softness," the second of the two means, "soft." The third character means, "mind; heart; spirit; vitality; inner strength." The shin character also can be expressed as "kokoro."

This term or terms in martial arts is in reference to the type of mind one must assume from the start and unto death if one wishes to achieve mastery and enlightenment. It involves the type of mind necessary to train effectively. It involves a sense of open-mindedness achieving a willingness to change. It involves a continuous self-evaluation and continual transformation of self. It is the ability to transcend our ego's. It is achievement of a humbleness and openminded state where real inner development, growth and enlightenment is possible.

Nyuunanshin is an attitude that remains open and receiving to one's emotions, environment and present moment situations. It is a form of adaptation that transcends mere physical action. It begins when joining a dojo with shoshin or shoshinsha, i.e. beginner's mind but where shoshinsha leaves off is where nyuunanshin begins for it is a beginner's mind that is remaining steadfast in the concept of beginner who has achieved more.

It is being receptive to what is taught, the lesson, the training and practice regardless for all is wholeheartedly good for all things martial. Even the worst of lessons has a gleam of gold within that has merit. It is emptying yourself to become full.