R

Rank Defined [定義順位]

Shodan 初段 First Degree Black Belt

The two characters/ideograms mean "lowest grade; first grade." The first character means, "first time; beginning," and the second character means, "grade; steps; stairs."

柔道初段（じゅうどうしょだん） / a shodan (the first grade of the senior class) in Judo. This rank apparently is the only rank actually defined along side a martial system, specifically Judo. This one and all the remainder can be translated, i.e. characters/ideograms, to mean first thru tenth stage.

Sho-dan is often thought of as an "expert" stage, level or grade but it is not. As it states when you interpret the character/ideogram it is actually the beginning, the first time one ventures into the reality of the martial arts. All that went before this stage was preparatory in nature and is merely a vetting process to see if a person has what it takes to truly, completely and most diligently take up the practice of karate-jutsu-do.

In my view Sho-dan is the stage when most begin to achieve a level of proficiency and knowledge to actually begin mentoring others in the system/branch. It is a stage where Sensei may closely, very closely begin allowing them to lead a session(s) in the dojo.

Nidan 二段 Second Degree Black Belt

The two characters/ideograms mean "keeping an alternative up one's sleeve; two-stage preparation." The first character means, "two; two radical," and the second character means, "grade; steps; stairs."

In my view Ni-dan is the stage when most achieve a level of proficiency and knowledge to actually begin mentoring others in the system/branch. It is a stage where Sensei may leave them alone most of the time leading a session in the dojo.

Sandan 三段 Third Degree Black Belt

The two characters/ideograms mean "triple jump; hop, step and jump." The first character means, "first time; beginning," and the second character means, "grade; steps; stairs."

In my view this is the stage where one is a fledgling expert. Not yet a "expert/professional" and still requires periodic evaluations by his/her Sensei of Go-dan level or higher. They can take on the title of Sensei. This is the level or grade which denotes expert ability and proficiency in the physical and technical aspects of the system/branch/art they practice. This is also the stage where they are to begin becoming "familiar" with other martial systems.

Yondan 四段 Fourth Degree Black Belt

The two characters/ideograms mean "yodan verb conjugation (verb form of classical Japanese)." The first character means, "four," and the second character means, "grade; steps; stairs."

At this level a practitioner begins to realize and perceive a more spiritual aspect to training and practice. Not to say they have not begun this aspect sooner, at Shodan, but they begin to conceptualize and realize its true impact and importance. The ken-po goku-i can achieve sudden enlightenment similar to a adept of Zen reaches an understanding through a koan they mediate on and contemplate.

Godan 五段 Fifth Degree Black Belt

The two characters/ideograms mean "fifth rank (in martial arts, etc.)." The first character means, "five," and the second character means, "grade; steps; stairs."

Rokudan 六段 Sixth Degree Black Belt

The two characters/ideograms mean "rokudan (name of a koto composition)." The first character means, "six," and the second character means, "grade; steps; stairs."

This is the grade or level that recognizes the person as a refined and polished teacher. See "Renshi [練士]" http://martialartterms.blogspot.com/2012/04/renshi.html

Nanadan 七段 Seventh Degree Black Belt

The two characters/ideograms mean "shichidannotaki." The first character means, "seven," and the second character means, "grade; steps; stairs."

This is the grade or level that recognizes the person as a advanced teacher. See "Kyoshi [教士]" http://martialartterms.blogspot.com/2012/04/kyoshi.html

Hachidan 八段 Eighth Degree Black Belt

The two characters/ideograms mean "twilled fabric." The first character means, "eight," and the second character means, "grade; steps; stairs."

This is the grade or level that recognizes the person as the most prestigious title or degree awarded to a martial system practitioner. It refers to the "senior expert" who is considered a "teacher of teachers." See "Hanshi [範士]" http://martialartterms.blogspot.com/2012/04/hanshi.html

Kudan 九段 Ninth Degree Black Belt

The two characters/ideograms mean "kudan." The first character means, "nine," and the second character means, "grade; steps; stairs."

Judan 十段 Tenth Degree Black Belt

The two characters/ideograms mean "?." The first character means, "ten," and the second character means, "grade; steps; stairs."

"Rank in karate should be only a method of organization and must not be used as a source of personal identity."

Rei [礼]

The character/ideogram means "thanking; expression of gratitude; salute; bow; ceremony; thanks; remuneration."

Rei, often understood simply as a command to indicate a bow, Japanese bow, is performed. It is not understood, in most cases, the meaning underlying that term. You will find rei attached to other terms such as reigi and reishiki, etc. that provide more meaning to the term.

Rei is not just a bow as can be seen by the translation of the character/ideogram. It encompasses a ritual in the ceremony of the dojo etiquette of bowing before and after training. It is also a salute of respect to others such as when one bows to a senior as well as respect returned from the senior to a junior. It is a form of gratitude in such relationships along with respect. It shows one's gratitude to another, i.e. sensei-to-practitioner or senpai-to-kohai, etc. When we train in the dojo we create the relationship that fosters growth and learning from both ends, the yin-yang of sensei to practitioner, tori to uke and senpai to kohai - a brotherhood within a microcosm of social connections.

The form that is rei, the bow, is exacting due to the belief and cultural influences that is "shikata" also a result of the feudal era systems that gave birth to things such as bushido. A complex form of gratitude, respect and exchange within a group, tribe, and dojo environment.

Reihō [礼法]

The characters/ideograms mean "etiquette; courtesy; manners." The first character means, "salute; bow; ceremony; thanks; remuneration," the second character means, "method; law; rule; principle; model; system."

Reiho or bowing methods is a term used in the Asian culture to denote etiquette, courtesy and manners. The bowing methods go back to feudal era Japan and were influenced by Chinese etiquette of the royal courts of China. Like the characters/ideograms the etiquette of bowing, rei, was brought to the island of Japan and Okinawa by the Korean sailors who conducted trade by sea with both countries.

The dojo as is custom use reiho or bowing as a part of their etiquette that connects the practitioners to not only the culture of the Asian's but also to budo, an intricate part of the culture and belief systems of Okinawa and Japan.

See also: Uke-rei [受礼] ("receiving bow") and the Okuri-rei [与礼] ("bestowed bow"); Ritsu-rei [立礼], Zarei [座礼]; Reishiki [礼式 and 例式]; Shinzen Rei – Bow before the shrine (神前礼); Shi Rei – Bow to the teacher (師礼).

Reigi Saho [礼儀作法]

The characters/ideograms mean "etiquette; courtesy (Dojo Customs / Courtesy / Respect)." The first character means, "salute; bow; ceremony; thanks; remuneration," the second character means, "ceremony; rule; affair; case; a matter," the third character means, "make; production; prepare; build," the fourth character means, "method; law; rule; principle; model; system."

The fundamental essence that is reigi saho in the discipline of karate is that one who takes up the practice must embrace the concepts of karate beginning and ending with courtesy. To do so it is important that the practitioner learn about the customs and beliefs of karate and that means the people of Okinawan, especially those who teach, practice and train in budo karate.

An Okinawan karate dojo begins and ends said training and practice with courtesy, respect and proper etiquette being lived, breathed and displayed (character; courteousness; sincerity). This is reigi saho.

Thinking bout reigi saho one must consider where they derive it. For a karate-ka and for the sake of a traditional way of practice and training it might best serve to focus on Okinawan etiquette, courtesy and respect they display both in and out of the dojo. Even the more modern versions of karate must adhere to some form of etiquette, courtesy and respect that is reflected in and out of the dojo in all the karate-ka does, says and lives.

Reiki [靈氣]

The characters/ideograms mean "reiki (healing method)." The first character means, "soul; spirit," the second character means, "spirit; mind; air; atmosphere; mood."

I first heard of reiki through connections in martial arts. As sensei as in any physical discipline we are tasked with teaching the destructive arts, i.e. karate, aikido, etc. but are also tasked, we shall, with learning the healing arts. As sensei we encounter injuries and such often enough that we shall have the ability to at least apply first aid or in this case the healing art of reiki until more practice medical professionals can intervene.

It is considered a spiritual practice developed by Japanese Buddhist and uses what is commonly called palm healing or hands-on-healing as a form of alternative first aid and is classified as an Oriental medicine. By using reiki one believes that they are transferring universal energy in the form or "ki or chi" through the hands to the person injured, etc. It is something that promotes self-healing through a mind-body connection whereby the power of the mind achieves self-healing of the body, etc.

Reisei chinchaku [冷静沈着]

The characters/ideograms mean "calm, cool, and collected; level and calm." The first character means, "cool; cold (beer, person); chill," the second character means, "quiet," the third character means, "sink; be submerged; subside; be depressed; aloes," the fourth character means, "don; arrive; wear; counter for suits of clothing."

Calm, cool, and collected, a state of being with control over mind, spirit and body. No one equates calm with intimidation but it can be a beneficial tactic when confronted by conflict. The ability to hide fear and the resulting adrenaline effects such as shaking hands, shaking knees, and other outward signs of body language saying fear.

It must be said that although those signs may convey to some fear they are universal as to fear, anger, stress, etc. but it still is a solid tactic to hide that set of effects to convey a calm that intimidates another who reads the body language so they think to themselves, "maybe I need to pick a different victim." It is a means of showing in high stress situations that you are calm and in control. Doing something that displays control and calm regardless of the adrenaline dump can mean deescalation and most important avoidance.

When people perceive such calm in the face of danger their subconscious registers it. In the right circumstances calm can mean no damage and the chance to walk away to safety. You have to know when to use it and when to not use it and when it will be effective and when it will be ineffective - that is the true issue with learning to use calm.

How do you do this, how do you train this and how do you practice it, you subject yourself to as many experiences of all the effects associated with what Rory Miller calls the SSR or Survival Stress Response. As to the particulars, Mr. Miller has seminars, etc. that will introduce you to the training and practice necessary to learn how to gain calm in response to the SSR.

Reisetsu [礼節]

The characters/ideograms mean "courtesy, civility, propriety, politeness, manners, decorum." The first character means, "salute; bow; ceremony; thanks; remuneration," the second character means, "node; season; period; occasion, verse, clause, stanza; honor; joint; knuckle; knob; knot; tune; melody."

A hallmark for any human being. It is what provides a group the ability to reach a cohesive state that speaks all the way back to the survival of humans by forming groups. It is also of note to see that part of this word with its characters/ideograms the word rei that as can be seen means to bow, etc. Can this be symbolic to the need for even warriors to be polite? Could this be the result of the ancient times that caused samurai to assimilate such actions and deeds that seem to be based on politeness or Reisetsu?

Reishiki is a system and reisetsu seems to be a part of that system. It may be foundational in nature building a politeness that if used in certain scenario's would result in the best of self-defense or protective methods, to avoid and/or deescalate.

I wonder some times why I don't see more lessons in self-defense on the topic of politeness. Do SD lessons talk to the students about how politeness can achieve either, or or both avoidance and deescalation.

Maybe this is the unwritten lesson of the Asian systems where reishiki is an important aspect of training and practice. A means to show, build and demonstrate the need to be a person with a foundation of human politeness. Then add in the other half and know that if politeness becomes either inappropriate to the situation or is failing that one can achieve success by other means to end the conflict.

Of course there is always my favorite tactic when avoidance and deescalation with a solid dose of politeness fails. The Forrest Gump art of "Run Forrest, Run!" That could also work better then entering into a fight, violence or even the school yard scuffle.

Reishiki [礼式]

The characters/ideograms mean "etiquette; manners." The first character means, "salute; bow; ceremony; thanks; remuneration," the second character means, "style; ceremony; rite; function; method; system; form; expression."

Reishiki deals with etiquette and manners. The first character/ideogram means, "salute; bow; ceremony; thanks; remuneration," and the second character/ideogram means, "style; ceremony; rite; function; method; system; form; expression."

"Reishiki" which to me means something like "courtesy, consideration, respect, etc." Reishiki is based on respect, restraint, and responsibility...to practice diligently leads to a person who has thoughtfulness, effective self-expression and communication, and a wider range of benign responses leading to tranquility and peace.

To truly understand "reishiki" one must take in fully and completely the customs, courtesies and beliefs of the society that this term is most important, Japan. The etiquette system of Japan and Okinawa is the same as yet different from its source, Chinese etiquette or court etiquette.

On etiquette: http://www.ocf.berkeley.edu/~cejames/fundamentals/etiquette.html

"The one life has not form and is empty by nature. If you become attached by any form, you should reject it. If you see an ego, a soul, births, or a death, reject them all." - Bodhidharma 
                 
"Budo begins with proper etiquette, and ends with proper etiquette."

This is the ceremony performed in the dojo. It teaches respect, proper manners, and self-control, it also denotes a period of time that is separate from our everyday lives. This ritual used in opening and closing the training in a dojo sets off a special time. It tells us that the dojo is a place to recognize training and practice not normally considered in everyday life.

It is a code of conduct or ethical standards that train the mind and body of the practitioner so as to impart good judgment and compassion along with skill in the use of karate and kobudo.

Reishiki signals an atmosphere of mutual respect and trust in the dojo so all activities can proceed in safety and with spirit (Kokoro).

Reishiki also provides a feeling of honor within each person certain aspects of practice: to acknowledge the Kamidana, Soke, Sensei and the dojo.

Each reishiki is preceded by mokoso (quit meditation).This is a meditative state or mind set that allows for contemplation of life, death, and respect for the use of karate. It disciplines one's ego, which is of paramount importance.

Rekishi [歴史]

The characters/ideograms mean, "history." The fist character means, "curriculum; continuation; passage of time," the second character means, "history; crhonicle."

History: The study of past events, particularly in human affairs. A past characterized by a particular thing. A "continuous, typically chronological, record" of important or public events or of a particular trend or institution.  A chronicle, archive, record, diary, report, narrative, account, study, tale, story, saga; more ....

Fact: A thing that is indisputably the case. A fact is often used in discussing the significance of something that is the case. It is a piece of information used as evidence or as part of a report or news article.  A detail, element, point, factor, feature, characteristic, ingredient, circumstance, aspect, facet, and more ....

A fact is the "truth about events' as opposed to interpretation. This is where history becomes muddy and hard to perceive. When one talks of facts you have a considerable amount of leeway as to perceptions, context, beliefs, cultural influences and a host of other human driven individual perceptions governed by who they are, how they grew up, where they grew up and influences from cultural sources, society of that culture, the culture and belief of their immediate surroundings as that changes or remains fluid through out their lives, etc.

Facts are subjective to all this and the "fact" that they are not supported by truth about events but rather the interpretation of events also subject to individual or grouped individual influences. Reality is the actual occurrence of an event but the history and facts often degrade as each individual comes in contact with said events "facts." As long as any supposed fact is disputed regardless of the information provided even historically significant documents it comes down to who wrote the history and facts and what influenced them, etc. It can be said that history is written most often by the victors who are biased and will skew history accordingly. This is a fact!

As long as the originator of the event failed to document it properly there will always be discord with context and interpretations as each of us "humans" comes in contact with said events facts and it will always remain in a discussion format about the significance of that persons facts of the event. It is a muddy thing much like the muddy and convoluted context and application of true real life self-defense.

Without the facts from the person who directly caused the event to occur, not someone as a by-standing participant but the person who caused the creation of the event it is all subjective to interpretations as to individual perceptions, etc.

Then there is the second and third hand rendition of the historical events. If it was not written down by the actual person experiencing the event, also still subject to memory, perceptions, interpretations and their own life events, etc. then it is subjected to degradation. Human memory is a very funny thing because it changes constantly, even memories of past events, due to current events, experiences and perceptions. They all change constantly and will remain fluid because we are humans.

To accept such history, facts and perceptions without question dooms a person to fail in keeping the history alive for future studies. Even scientific studies are subject to such things and why they are scrutinized and questioned continuously until the end of time. We tend to revisit bad history because we fail to study all history and facts with an open and questionable oriented mind. Stubbornness is a human fault and frailty.

Some of history even with witnesses, documentation of witnesses, paintings painted by humans, and historical documentation in word or as today in pictures and video's are subject to fault of the person who took it down due to the same human frailties. To believe is to question and when questions become outlawed because of the belief of one thing, event or even a person then all suffer.

One other point of the many that could be made on this subject. Often in some cultures when confronted by a question that the person asked has no answer of their memory does not fully and completely provide the answer along with the human conditions that often cause a memory to be faulty they will concede to the questioner simply to keep the social interactions in a harmonious state. Some cultures place no importance on the documentation of historical events but place a huge amount of importance of social harmony and will out right provide false responses to maintain the social harmony. When relying on personal memory driven facts many are merely perceptions of the moment. They may seem factual and righteous to that person but when questioned can be found lacking.

Here is the real rub here, this same second and third hand factual historical view can often be accurate and true as well. Or at least parts of it will be true, relevant and pretty much a solid fact over perception but the skill comes from "data-mining" that wheat from the chaff in those cases.

Personally, much of the historical information I have an interest in tends mostly to be true - for the moment. I still accept many facts as truth but remain open minded to additional research and speculations when validated to a certain degree because things are not written in stone and if they were it is still questionable.

Anyway, history is fluid according to circumstance and human conditions so remain open minded and be willing to change when change is necessary to history so we can learn all we can.

Rekishikan [歴史観]

The characters/ideograms mean "historical viewpoint." The first character means, "curriculum; continuation; passage of time," the second character means, "history; chronicle," the third character means, "outlook; look; appearance; condition; view."

In our studies of the classical/traditional way of karate it is important that the practitioner study the historical perspective of the system so that one can achieve a whole and complete outlook of past and present practices as they would then apply to the individual. It is coupled with the physical teaching, training and practice of Okinawan karate-do with emphasis on the bu-jutsu. It is a study and understanding of what transpired before by the masters who created the various styles through their culture, beliefs, history and philosophies. It is this effort the builds a foundation of what came before so that we may achieve greater growth and potention for the present and future as we pass the accumulation of history and ability and proficiency to those who follow us.

It is more than mere academia, it is a blending of knowledge and action that build a whole holistic being through the disciplines of karate or any martial system that has a physical dimension.

It is a physical activity coupled with a mental exercise in leaning your system much like the effort toward learning fundamentals, kata, kumite, etc. where meaning is attached vs. simply moving by ROTE. It is taking the dance and providing meaning with both a depth and breadth that can only be achieved by Rekishi-kan.

Rekishikan or historical viewpoint is a important aspect of any martial arts training, i.e. a part of learning the historical, cultural and philosophical meaning that are the foundation of the system, style of branch martial art, i.e. Okinawan Ti or Toudi that has morphed into karate-goshin-do. It is the martial means of attaining knowledge to build on our practice that holistically wholeheartedly blends into wisdom leading toward eventual mastery - martial and life.

Renshu Renshu Renshu [練習 - 練習 - 練習]

The characters/ideograms mean "practice." The first character means, "practice; gloss; train; drill; polish; refine," and the second character means, "learn."

This one is a no brainer: practice, practice, practice.

Ri [理]

The character/ideogram means "reason; principle; logic; general principle (as opposed to individual concrete phenomenon) - Buddhist term." The character means, "logic; arrangement; reason; justice; truth."

Principles, "In conflicts, those who do not have principles generally have an advantage." - Boye LaFayette DeMente, "Which Side of Your Brain Am I Talking To?

The Asian systems of combat are based on these cultures where principles are not considered but rather the human-centered policy was dominant. Japanese early feudal policies ran things. Their process of thinking then and now controlled by policy rather than principles. The traditional, fundamental morality was conditional, i.e. conditional on the ruling power where the day-to-day survival depended on obeying the powers to be.

The human-centered way was based on the culture as driven by influences from Buddhism, Confucianism, and Shintoism.

In the West we tend to follow rigid principles. These principles driven by our society, culture and belief systems drive what the individual does or does not do especially in regards to conflicts, i.e. fighting. These principles often come in terms of ego driven principles that we allow to remain rigid and dogmatic. This is our monkey brain taking the controls where some ego offending action or word can lead to physical fights.

The idea then is to remove rigid dogmatic principles and allow our individual policies that we set and remain fluid and changeable as situations will dictate, i.e. our perceptions and the perceptions of society governing life.

Riai [理合]

The characters/ideograms mean "underlying principles behind a technique." The first character means, "logic; arrangement; reason; justice; truth," the second character means, "fit; suit; join."

Riai is simply the explanation of the meaning of a technique or waza. The bunkai, often thought of in the same terms as riai, is the actual technique of the basics and kata moves. The riai is the full explanation of the meaning or application of the bunkai. It also holds true for the variants that one might discover over time in practice. This is splitting hairs for sure but the distinction is important to understand the yin-yang of marital arts as defined by culture and beliefs.

It is a bunkai-riai system where we learn the bunkai and then have the technique and all its variants explained fully and completely. This is then practices repetitively and the blending and morphing of the many into the holistic brings about what westerners call an "epiphany" of martial arts techniques.

Look at it from this perspective, in kata we learn the movements. We train and practice them repetitively to gain a physical feel for the move, body alignments, body dynamics, balance, stance, etc. but what does this mean in effecting the application. It has to have meaning and that meaning comes from riai and encoding is the visualization of the riai with the bunkai otherwise we are just moving around - dancing the fancy dance of karate.

To gain meaning also requires full understanding of the cultural ancestry of the system, style or branch. Then it takes a blending of the cultural beliefs of the systems, style or branch into our own cultural beliefs to include the more modern applications.

Riai takes the simplicity of the bunkai of kata and waza to more complexity that is simplicity - riai of bunkai or riai-bunkai (yin-yang).

Riai, in a way, is similar to the word bandied about frequently in karatedo schools: bunkai (analysis, reduction, parsing). (However, as the Nelson translated meanings make clear, they are somewhat different.)

In any case, on a superficial level, riai is simply explanation of the “meaning” of a technique or waza.

If you don’t understand the core principles behind the art, your techniques won’t look coherent. You’ll be doing something, but there won’t be a unity or cohesiveness. The techniques will look like disparate, unrelated actions.

riai, or core principles, that the particular form teaches.

where to understand the riai, you need to have a cultural perspective as well as a technical one.

Core principles of a martial art were once often contained not just in the first few kata and the most advanced kata, but also in succinct, but mysterious, poems and sayings (ken-po goku-i).

the key to really getting good at it was to constantly go over the first basic kata and keep on trying to perfect them. The moves contained the entrée to all the other subsequent kata.

the wonderful thing about understanding riai is the discovery that it can go from a simple notion to great complexity, but in the complexity there is a beautiful simplicity, if understood correctly.

Rikigaku [力学]

The characters/ideograms mean "mechanics; dynamics." The first character means, "power; strength; strong; strain; bear up; exert," the second character means, "study; learning; science."

When studying the application of military theory as to a new strategy it came to light that to become "so focused" on the mechanics and the processes that they never looked at the problem holistically (Zenjinteki [全人的] or Zenteki [全的]). In their endeavor to understand through the process of tearing something apart and into its atomistic state, they lost its meaning.

In martial arts defense circles the focus has become so atomistic that they have lost sight of returning to a more holistic approach to applying martial technique, tactics and strategies in a holistic manner. The mechanics are a necessary part of laying the foundation to any skill but then you must let the atomistic mechanics go and allow the mind to reach toward a more holistic method of training and practice so as to release a more spontaneous improvisational method to achieve a more realistic and spontaneous application.

You have to forget, not literally as it will be stored or encoded into the unconscious mind, the mechanics and then rely on your ability to Coup D'oeil or grasp the situation with the power of a glance. Snap judgements based on your instincts using the mechanical atomistic knowledge encoded to the unconscious through study and practical experience.

Rinri [倫理]

The characters/ideograms mean "ethics; morals." The first character means, "ethics; companion," the second character means, "logic; arrangement; reason; justice; truth."

Ethics in the west refers to moral principles of a person or group of people. It is a moral correctness that specifies the type of conduct of an individual or a group of individuals. A branch of philosophy, a moral philosophy. It involves the systematization, defense, and the recommending of concepts of right and wrong conduct, i.e. a form of yin-n-yang, with yin as right and yang as wrong.

The Greek's used their term, ethos, meaning character. In philosophy we study ethics as a moral behavior, or how a person should act at all times whether being observed by others or simply how they behave in a solitary way.

One must develop a practical means of finding a moral course of action; determine, understand and live with moral outcomes as they can be achieved in specific scenarios; and how to compare ethics as in the study of other person's beliefs about morality. It helps humans answer the question on actions as to good and evil, right and wrong, vice and virtue, and justice and crime.

How does this fall into the realms of martial arts. It can best be discussed in most circles through the Asian system of Bushido and that also includes the discussion of the Okinawan term derived from the work bushido, i.e. bushi, meaning a martial gentlemen.

A martial arts code of ethics in hardly discussed in reality except to pay lip service and provide sound bites that will impress but carry little weight when compared to the actual actions of martial artists. This is not to say that there are no ethics within the martial arts but rather refers to the various levels according to the dictates of the cultural beliefs of the group and individuals, both leaders and adherents.

Ethics or Rinri are necessary in any human endeavor if for no other reason than to provide a balance within the system along with a balance for the group to provide a morally driven code of conduct. Without right or wrong, etc. as to conduct and repercussions when said conduct is violated then we lose the humanity of the system.

Ritsudo [律動]

The characters/ideograms mean "rhythm." The first  character means, "rhythm; law; regulation; gauge; control," and the second character means, "move; motion; change; confusion; shift; shake."

Ritsudo or "rhythm." Life is full of rhythms. Martial Arts are also full of rhythms both manifested in practice and natural to humans through nature, the Earth and the universe/cosmos. We can see it in the ebb and flow of the tides at the beach, we can see it in the changes of the seasons, and we can see it in our lives, i.e. using emotions as they ebb and flow between one extreme or the other (see graphic).

There is a body rhythm that is influenced by the mind and other external factors such as the time of the day, the day of the week and the time of the seasons. There are techniques that are applied in accordance with such rhythms that give greater or lessor degrees of effect depending on the why, when and how of application.

Rhythm, something to contemplate, consider and teach for martial systems.

Ritsu-rei [立礼]

The characters/ideograms mean "bowing while standing; standing bow." The first character means, "stand up; rise; set up; erect," the second character means, "salute; bow; ceremony; thanks; remuneration."

Ritsu-rei or standing bow in martial arts are used when lining up in seiretsu [整列] by forming a line, standing in a row and having alignment. The practitioners in some dojo actually assume seiza and perform zarei [座礼]. The three main formalities often found in most or all dojo are shinzen ni rei [神前に礼]" (bow to the kamidana or front of the dojo), "sensei ni rei [先生に礼]" (bow to the teacher), or "otagai ni rei [お互いに礼]" (bow to one another).

Riyu [理由]

The characters/ideograms mean "why; reason; pretext; motive." The first character means, "logic; arrangement; reason; justice; truth," the second character means, "wherefore; a reason."

Riyu or why is one of those questions we as martial artists and as western culture dictates must be used frequently to come to an understanding as to why things are as they are and should be.

The misconception of martial arts is the belief that one should not ask questions and the sensei should bestow upon students by example and repetitive practice, etc. This is a concept that only works in their culture which is based on a sometime mystic ability to perceive what is needed. To perceive what sensei means or wants but in western cultures that don't rely on a perceptive ability to eek out meaning we must as "why."

See also Naze [何故]; the characters mean "why; how."

Rokushu [六種]

The characters/ideograms mean "six kinds." The first character means, "six," the second character means, "kind; class; variety; seed; species."

These terms, characters, ideograms are related to "toudi" or "ti" the indigenous empty hand or China hand civil arts now called karate. Itoman Sensei, in his book on China Hand, states that among all kata the basic kata are sanshin, i.e. three advances or repeated steps, and sanchin, i.e. three battles. These two basic kata are then divided into three, each, subdivisions of the basic kata referred to as "rokushu" or "six kinds" of kata.

This is important to relate and connect today's modern practices of karate-goshin-do to its ancestor, Toudi (China Hand). Ti was the original indigenous empty or bare handed civil art of defense that was later enhanced by influences of the Chinese boxing experts or masters becoming toudi. Later, additional changes brought about both forms of the term and characters that first called it karate or in relation to the characters of the time China hand. In the late 1800's to early 1900's it then had its characters changed to be empty hand. Karate with the new characters became "empty-hand."

Sanchin or three battles is of goju-ryu origins and was adopted in the newer system of Isshinryu. Sanshin is another version that focuses on three advances or repeated steps that is now referred to as tenshin or about changing direction, i.e. the generation of effortless and powerful body movement to create acceleration and thus power for application of techniques.

In Sanchin, the three battles refers to the battles that are meant to unify the mind, body and spirit of the practitioner. It also relates to the concept of in-yo, i.e. yin-yang of Chinese beliefs, where opposites are understood and developed, i.e. a combination of soft and hard as related to breathing, body movement, and muscular tensioning, etc.

See also:

Sanchin [三戦]; The characters/ideograms mean "three battles." The first character means, "three," the second character means, "war; battle; match."

Sanshin [三進]; The characters/ideograms mean "three advances." The first character means, "three," the second character means, "advance; proceed; progress; promote."

Ryu [流]

The character/ideogram means [note: when used as a suffix to another character(s)] "style of; method of; manner of; school (of thought)." Ryu is used frequently when naming a martial art like karate styles, i.e. Isshin-ryu, Goju-ryu and Shorin-ryu.

Ryu labels a school or style in Japanese arts to include all the Okinawan arts, i.e. karate. Sometimes you will hear "ryuha [流派]" which means fundamentally the same as ryu. Sometimes the meaning of ryuha is a designation for a smaller division of a ryu or style which is tantamount to a branch of a style. A style or ryu is also a smaller division of a system such as Okinawan "te or ti."

Ryuha [流派]

The characters mean "school." The second character means, "faction; group; party; clique; sect; school."

A school of any discipline. Used in English to denote a school of Japanese martial arts. It is a name for a style or an original school of thinking and practice. It is used in all traditional Japanese arts, including martial arts and karate styles. Ryu and ha with ryu meaning style of; method of; manner of; school (of thought), and ha meaning clique; faction; school.

It is to be noted that the character for ryu by itself does not necessarily mean what I provide above. It is assumed that it is a suffix and depending on what character is associated with it then the overall meaning provided above has credence.

Ryudo-seigyo [流動制御]

The characters/ideograms mean "flow control." The first character means, "current; a sink; flow; forfeit," the second character means, "move; motion; change; confusion; shift; shake," the third character means, "system; law; rule," the last character means, "honorable; manipulate; govern." The other characters are kana adding to the ideograms for "flow control."

Look at flow first as a "state of completely immersible, focused energy." Flow can be a state of being where actions are spontaneous, natural and actuated without thought. It is action without the effort of action. Flow is also in reference to internal energy flowing through out certain pathways called meridians. This particular flow can achieve either health or sickness and it is critical in application of martial technique, i.e. think fundamental principles.

Flow is also the type that can be neither seen or grasped, it is the flow of thought in the mind where the flow is hindered by actual thought or thinking vs. the flow is freely associated in a natural, instinctive and unhindered way.

Flow is also that which occurs when fundamental principles of martial systems is mastered allowing a free flowing mind and body that is perceived in a way that allows flow to achieve a rhythm, a pulse, an energy wave that follows the natural way of nature, the universe. The flow of the body through time and space, i.e. the present moment and the environmental space which the body occupies in that same present moment.

Flow is a psychological and physical manifestation that allows one to follow budo, the path of the warrior way, like a boat follows the natural currents, ebbs and flows of the water pathway it follows.

So, what is flow control, or ryudo-seigyo? It is leaning to accentuate natural body rhythms, tempo, patterns and habits to achieve proficiency and efficiency in application of mind, body and waza. It is tactile in nature as well as psychological/mental. It is perceiving natural order, rhythm and patterns through tactile sensitivity, visual acuity and hearing, sense discovery of our personal universe for life and for survival.

It is learning to flow with waza between tori and uke to learn applications, combinations and other waza. It is connecting the mind to the body and the body to the mind, the lizard brain, i.e. the basal ganglia. It is learning and applying sense of flow to control both our own flow and the flow inherent in our opposite, i.e. an adversary or uke/tori relation for practice and training and learning and encoding.

Ryuha [流派]

The characters mean "school or style." The first character means, "current; a sink; flow; forfeit." The second character means, "faction; group; party; clique; sect; school."

It is to be noted that the character for ryu by itself does not necessarily mean what I provide above. It is assumed that it is a suffix and depending on what character is associated with it then the overall meaning provided above has credence.

The ryuha is the style or school that a style is practiced and followed.

Ryuto [龍頭]

The characters/ideograms mean "ryuutou - family name." The first character means, "dragon; imperial," the second character means, "head; counter for large animals."

This was the name given to a goddess known as Ryuzu or Ryuto Kannon, the dragon goddess that told Tatsuo-san in a dream circa 1955 that he had practiced enough and gained enough knowledge to create his own style.