S - Shidoin

Shidoin [指導員] 

The characters/ideograms mean "instructor; advisor; adviser." The first character means, "finger; point to; indicate; put into; play (chess); measure (ruler)," the second character means, "guidance; leading; conduct; usher," and the third character means, "employee; member; number; the one in charge." 

The examples provided indicate its usage as to a business supervisor. It may be that it applies in the context of martial arts as a special definition but the characters don't necessarily make that distinction. I do see how it could be defined that way, i.e. the one in charge who leads and guides.

It is explained on other translation and defining areas as a formal title meaning, approximately, "Instructor." Other definitions place emphasis on it being a title for Aikido as a teacher with the grade/level of fourth or fifth dan. I have not to date experienced its use in karate circles. It is even described in one translation as a recognized instructor not yet recognized as a Sensei. An assistant instructor.

Shido-sha [指導者]

The characters/ideograms mean "leader; guide; mentor; coach." The first character means, "finger; point to; indicate; put into; play (chess); measure (ruler)," the second character means, "guidance; leading; conduct; usher," the third character means, "someone; person." 

Shido-sha to shiteitadaku [指導者として頂く]

The characters/ideograms mean "to have (a person) as one's leader." The first character means, "finger; point to; indicate; put into; play (chess); measure (ruler)," the second character means, "guidance; leading; conduct; usher," the third character means, "someone; person," the fourth character means, "place on the head; receive; top of head; top; summit; peak."

Leadership in life as in martial arts is a great responsibility. What is a leader is actually the question and has many answers but in reality it comes down to just a simple thing, i.e. the ability to inspire others to follow you, to do things for you willingly and with vigor, and to follow to the death. What it takes to create that sort of follower without it becoming a religious fanatical rigid belief system is critical. The individual follower must remain true to themselves while willingly following your path, your way and your direction. 

It is not an easy path for either the leader or the follower. It takes a bit of faith in what that leader stands for and what goals they are trying to achieve over the long haul. This is where most try to list things that they feel makes a true leader but in essence it is more simple yet complicated than listing a bunch of virtues. It comes down to a connectivity between two or more persons without losing themselves in the effort. 

I am not talking about command with certain rules or laws that drive the followers as in the military but rather those unwritten rules set by the individual willingly to themselves in the actions and deeds they take and follow. Even in the military one can be commanded and one can be lead. Both will get the job done but one is far superior to the other. 

Similar to the adage of a police person and a partner where life depends on the relationship of both. A leader and a follower still have to rely on such things at various levels as dictated by circumstances in any given moment but it ends up using the same thing across all levels and boundaries.

Shigeki [刺激]

The characters/ideograms mean "motivation; provocation; encouragement; incentive; impetus; stimulus." The first character means, "thorn; pierce; stab; prick; sting; calling card," and the second character means, "violent; get excited; enraged; chafe; incite." 

Have you ever considered your motivation when doing things. You know, the why you do things a way you do them. In the martial arts do you give due consideration to the motivation behind why you do martial arts? Why you learn self-protection tactics? Why you would enter into a conflict? Why you acted the way you did when you actually had a violent encounter? Why you even allowed yourself to get past avoidance and open to conflict that led to physical violence?

Shigeki [刺激] is another one of those words and ideograms that symbolize something seldom addressed in martial arts training and practice not to forget just how important that is in the arena of self-defense, fighting and/or combat. Do you even know what true violence is? Do you know who, what, why and how violence occurs and violent people do what they do? 

Motivation does lead to provocation. Motivation does lead to encouragement to do violent things. Motivation can be an incentive to jump into a violent environment or situation. Isn't this something to think about and consider before you come to a particular perception and belief that could supply motivation in the type of actions you take as a marital artist - as a person. 

I am a highly motivated ... truly dedicated ... mean lean green machine .... Marine but guess what, I am also highly motivated to "avoid" violence and violent behavior in all facets of my life. I may even be successful someday.

Shihan [師範]

The characters/ideograms mean "instructor; (fencing) teacher; model." The first character means, "expert; teacher; master; model; exemplar; war," the second character means, "pattern; example; model. 

This title seems to fit the fencing martial systems, i.e. kendo, etc., while shidoin seems a more general title for a qualified instructor in any discipline.

Shihandai [師範代]

The characters/ideograms mean "assistant instructor." The first character means, "expert; teacher; master; model; exemplar; war," the second character means, "pattern; example; model," the third character means, "substitute; change; convert; replace; period; age; generation; charge; rate; fee."

Shikaku [死角]

The "dead zone." The characters/ideograms mean "blind spot; dead space," or in the case of martial arts, "dead zone." The first character means, "death; die," and the second character means, "angle; corner; square; horn; antlers." 

Shikaku is that method where the angle where an upright human is vulnerable to being unbalanced. One who can find the shikaku against an opponent who is moving, shifting their balance point constantly along with their stances, closing and lengthening their distancing is what real life shikaku is. Shikaku in reality is in constant flux and flow as well as multi-dimensional in its nature.

To see how this works have someone set in a stance. They should be able to hold that stance/position and retain their balance yet when you circle around such a person and gently push at differing angles you will be able to move them (unbalance). This is shikaku. When shikaku is moving you can then see how difficult is will be to find it and exploit the person’s shikaku.

The idea in battle is to disrupt a person’s rhythm and unbalance them. Ritsudo and Shikaku are critical elements in the art of karate both in defense and in offense. Couple this with uke-waza and kakari-waza balanced equally and you are well on the way to having optimal strategy in combat.

A term used in karate to refer to the qualifications of all aspects of karate, the requirements of all aspects of karate and the capabilities of the karate-ka as they advance through each stage, level and grade of karate. 

資格（しかく） / qualifications, competence, a claim, a license, i.e. funds; capital; endowments; nature.

Shikaku [資格]

The characters/ideograms mean "qualifications; requirement; capabilities." The first character means, "assets; resources; capital; funds; data; be conducive to; contribute to," the second character means, "status; rank; capacity; character; case (law, grammer)."

Shikaku, or qualifications in martial arts deal with many aspects of which none are validated and accepted by the entire martial arts communities, i.e. Japan, Okinawa, China, United States and European (there are others in Asia, etc. but for brevity purposes :-)

This is also an example how the word as related to characters gives meaning that may not be related.

Qualifications would include cultural and ancestral, i.e. lineage seems to hold importance in both Asian and Western systems as can be perceived by the huge effort to lay claim to training directly under the systems master, i.e. Isshinryu'ist hold dear and near the term "first generation" student, i.e. trained for a period under Shimabuku Tatsuo Sensei, etc. I am sure from my observations and perceptions that this is the same in other systems, styles and branches in martial arts.

Shikakushingō [視覚信号]

The characters/ideograms have not definitive meaning as a complete stand alone set but separately they mean, i.e. the first character/ideogram means, "see; look at; regard; inspection," the second character means, "awake; learn; memorize; remember," the third character means, "truth; trust; fidelity; faith," and the fourth character means, "item; call; number; item; nickname; title." 

When combined they are meant to convey the trait of "visual signals" or what westerners call "telegraphing." It is a system that transmits messages that are often conveyed visually by facial expressions and body language. It is telling the "tells." 

I am not going to assume the reader knows nothing of telegraphing or distinguishing visual signals as tells in fighting but will say like many other aspects this part tends to be assumed rather than actually taking on the subject in instruction. Like many things these visual signals are not just convey through facial expressions or body language but also are transmitted by the environment but still require the receiver to have the knowledge and ability to see, hear and feel those visual signals.

Shikata [仕方]

The characters/ideograms mean "way; method; means; resource; course." The first character means, "attend; doing; official; serve," the second character means, "direction; person; alternative." 

The character, romanization word, was found through the original book of reference, the Shin Gi Tai, by Mike Clarke where a reference was made as to karate kata being of greater importance over the system of Te vs. the current belief that kata is a part of Te. Clarke Sensei's reference material led me to the book on Kata or "Shikata." 

In that study material we find references to "kanji." I will try to bring a bit of interest to this by some data that led me to believe that kata drives Japan, and I believe now Okinawan, Karate - shikata.

Shikata is often referred to simply as "kata" for brevity so I will do the same in this and any followup postings. But I want to begin with references to "kanji" to continue this particular post because kanji seems from my studies so far to be the reason for kata. 

Some historical influences to kata begin with Shintoism, the way of the Gods. Then of importance is Buddhism, Confucianism, the ideographic writing system, and other cultural influences from China. All this led to a "highly controlled behavior" model that would express subservience and respect toward superior beings. There are then presented various other factors that led to kata in Japan that should be fully understood so "read the book."

This post tho wants to speak to what the author presented as the "mother of kata." Kanji, what was called by the Japanese as "Chinese Letters."  Korean scribes transcribed Japanese language into Kanji. The writing of kanji involved other principles but in a nutshell it resulted in a particular form of training to lean how to read and write the complicated characters where the strokes to create kanji became kata-ized, i.e. the conjoining strokes were taught is very specific order and there were no deviations allowed. It was referred to as "way of writing" or "Kaki-kata."

The mental concentration and mechanical aspects of writing in kanji required memorization and that is done by repetitive practice over time. It involved thousands of kanji characters which were more of a translation of concepts communicated by sounds vs. simply utilization of what we use, i.e. A, B, C's which also became a very personalized experience with strong mental or psychological aspects. 

The mental concentration was governed by specificity in a kata like manner. The learning process for kanji resulted in a high degree of the sense of group harmony of form and style which imbued a deep sense of aesthetics. An art form or way of writing. It also, much like we profess to achieve in karate kata practice, provided a means to increase a person's patience and to persevere in all they do to an extreme.

The requirement to practice and learn kanji became the "way" to shape Japanese physically, intellectually and emotionally further binding them to the group mentality through this kata of the kanji writing. This became a core aspect along with others to create their group style culture. 

Every person in Japan were now required to follow this kanji-kata to create these characters in a manner that became an art form which is known today as "Sho-Do or Way of the Brush." We call it calligraphy. 

Writing kanji also denoted one as being of great character and worth. Thus was born shikata or kata. It is not much of a stretch even for non-Japanized persons practicing the Asian traditional martial arts to see that this led to the kata within the art from the kata-mization of the art itself. As you read the book on its many subjects which are all governed by their individual kata you begin to get a fundamental understanding beyond our limited view of what we perceived, until now, as karate kata.

I may have it right or maybe wrong but you can begin to see why understanding of the kanji that describe the sounds as some more conceptual meaning could lead to greater understanding of our practice and training.

Shikko [膝行]

The characters/ideograms mean "moving forward by sliding on one's knees (in the presence of high-ranking individuals)." The first character means, "knee; lap," the second character means, "going; journey." 

This is a form of waling on the feet and knees from and in the seiza sitting posture. It is described as a "knee movement" and is a polite way to move or walk and is more polite than standing up and walking regularly. It is rare in today's Japanese society but can be found in various koryu martial systems. Most martial artists see it performed as a part of the aikido martial art. In aikido, the practitioner learns to defend themselves while moving is shikko. 

To perform this knee-walking movement correctly the heels must be kept close together, and the body must move as a whole unit. It is because movement in shikko forces one to engage the hips that it is considered valuable for aikido training.

See also Kiza, Seiza, Agura, and Anza

Shiko [嗜好]

The characters/ideograms mean "preference; liking; taste." The first character means, "like; tastes; modest," and the second character means, "fond; pleasing; like something." 

In martial arts it is sometimes thought that one must find a way of preference, or shiko. This is where one "likes or prefers" some technique or kata or fighting combination because of its comfort and the perception it works because of its limited successes in kumite and/or competitive contests. This is an inadequate strategy for fighting or combat. 

There is no one way, one preference, that works in a physical conflict. It is chaotic, dangerous and complex to the extreme. One preference in technique or combination(s) is limited to some specific when one needs both the omote and ura technique with no preferences. Preferences lock one into one mode or method that is rigid and unforgiving when confronting an opponent who does not "fit" into a preferential mode of attacking and doing damage. This needs some deep consideration in budo. 

This applies to the system, style and branch of study. It is not to say that having a preference for a base, core or fundamental system is not good but to remain dogmatic in its practice, training and applications is limiting. This is why Miyamoto Musashi's gorin-no-show maxim of study and understand others and other systems of martial arts is important and applies to systems, styles or branches of karate. It does mean one must understand and learn about how other systems, styles and/or branches work in order to enhance your ura-techniques. The variations will be effected in applications and training according to other's and other systems. 

This allows for a lack of preference in your studies upon entering the "ha" levels and learning, practicing and applying the ura-techniques or the depth training after sho-dan. 

It is a culmination of the whole into a wholehearted system that encompasses all systems to thoroughly understand and apply one on the surface and apply the depth or ura-techniques as adjusted to the situation and system in many adequate variations as the moment, the present situations, require.

Shikko しっこう [膝行]

The characters/ideograms mean "moving forward by sliding on one's knees (in the presence of high-ranking individuals)." The first character means, "knee; lap," the second character means, "going; journey."

This term is also used to label a type of walking in aikido classes. It works the lower body to strengthen and gain flexibility. It is a movement from a seiza sitting position without rising up to a walking position. It is difficult to explain in words so it is best to learn this though hands on demonstration and practice. 

You raise up one knee, move it forward and planting the foot down, and then doing it with the opposite leg/foot/knee, at the same time you bring up the opposite foot close to the other foot. As you can see, very hard to explain but I have been told it is easy to demonstrate. It's origins was a form of etiquette during the period of the samurai warrior. It is believed, so I am told, that a samurai approaching a higher ranked samurai or daimyo had to keep his head lower than the ranking samurai. This allowed the lower ranked samurai to approach from across the room, the entry door, to a place appropriate before the higher ranked samurai or daimyo. 

It is to be taught, trained, practiced and applied in a formal manner according to a type of kata or controlled movement. The head height should not move much in the up and down directions. Hands are kept on the thighs. The body moves as one unit, without dragging either foot when moved from the rear position. The centerline of the body does not sway in either direction, i.e. left or right. You just go forward so that the hip pivots on the bodies centerline, center of gravity between the aligned feet. When the feet move, it should be on the balls of the flat of the foot. See, again it is difficult to describe this process. 

There are other means to strengthen the lower body for martial arts but this one is a more traditional or classical method. In my sensei's dojo we used what was called jumping jacks for little people and frog jumps both stationary and across the dojo floor. We remained in a squat position throughout the set of exercises much similar to moving shiko across the room. 

Of course there are exercises in hojo-undo, etc. as well as in modern weight rooms. Shiko is a means to strengthen and extend flexibility to the lower half of the body. Couple this along with various basic moves, etc. you strengthen your base, your foundation and your kamae.

Shin/Kokoro [心]

The character/ideogram means "spirit; mind; heart; vitality; inner strength; Chinese "heart" constellation; friend." Tamashi/damashi [魂] also means "soul; spirit" where spirit is often the primary meaning. 

Tamashi/damashi was originally used by Japanese to explain their spirit and today Shin/kokoro both have the same and similar meaning especially in some of the empty hand systems, i.e. Isshin-ryu." Spirit is a persons "will, motivation, the power that drives them" that provide the essence that is their character and the foundation of that person identity. It is of a devotion, sincerity, courage, strength of mind, and the ability to endure the pain and adversities of life.

The most singular form that one practices and trains to build such spirit is through martial arts, i.e. the budo form or combat form that exposes one to immediate physical and psychological challenge to include great injury and death. 

Shinbudo [新武道]

Shinbudo means "new budo." The first character means, "new," the second character means, "warrior; military; chivalry; arms," the third character means, "road-way; street; district; journey; course; moral; teachings. 

A term used to describe the new budo being practiced in modern times. A misnomer simply because budo means warrior way. Warrior means, in a limited definition, one who engages in combatives, i.e. military and civil authorities such as either Marines or Police, etc. It can also loosely include those who work in professions where violence is either possible or probable on a daily basis.

The characters/ideograms mean "gendaibudo (現代武道), i.e. both generic expressions for the modern Japanese disciplines created after the fall of the feudal system in 1868." The first character means, "new," the second character means, "warrior; military; chivalry; arms," the third character means, "road-way; street; district; journey; course; moral; teachings."

Modern budo and bujutsu are included in shinbudo. This involves the morphing of combative martial arts of the fuedal era into a more modern and acceptable form that encompasses a spiritual training and religious cultism, form of physical exercise or education, methods of self-defense for the individual in daily life and later also included the sportive aspects we see today as well as a simple recreational activity. This discipline focuses on the individual and the desire of the individual to improve both their physical and mental health rather than a tribal instinct of a group for self-protection. 

This resulted in martial system that focuses more on technique than in spirit to the martial art (bujutsu) and kobudo (weaponry). Shinbudo includes karate, aikido, judo, iaido, kendo and others. 

See also gendai budo.

Gendai Budo [現代武道]

The characters/ideograms mean "modern budo." The first character means, "present; existing; actual," the second character means, "substitute; change; convert; replace; period; age; counter for decades of ages, eras, etc; generation; charge; rate; fee," the third character means, "warrior; military; chivalry; arms," the fourth character means, "road-way; street; district; journey; course; moral; teachings."

See Shinbudo.

Shinjiru [信じる]

The characters/ideograms mean "to believe; to believe in; to place trust in; to confide in; to have faith in." The character means, "faith; truth; fidelity; trust." 

As a martial artist ask the question, "What is the difference between belief and knowledge?" Knowledge means you have facts and/or evidence that it is true or real while belief is to accept something as true or real without either/or facts and/or evidence. Look at a belief as wishful thinking. 

Martial arts are fraught with urban legends or "beliefs" that are not supported by evidence and facts. In my view much of the published data on martial arts is also not validated by the type of factual evidence I consider authoritative. This is the crux of martial training, to find fact and evidence that something is real, accurate and it works (since martial arts depend on the physical). 

A martial artist of anyone for that matter shall seek out evidence that promotes within each individual a "reasoned conclusion" that says it is true, real, factual and with adequate evidence. If not, then it becomes an urban legend, a story much like the fables of old. Discard it then to that label and leave it out of your arsenal of things that work. 

For martial arts one must always observe, i.e. which is one of many tools to learn, hypothesize, predict and experiment to make sure what they practice, train in and try to utilize will work. Wishful thinking can get you damaged or even killed in the light of self-defense.

Ask yourself, "Can you separate your beliefs from your knowledge? What do you feel most strongly about? Are you threatened when people do not agree with you?" If you know what the difference is and what are your beliefs vs. what you actually know as fact or that is real then you can feel less threatened when someone challenges your beliefs. 

Common sense is simply the set of logical, straightforward conclusions that can be derived from a given set of facts. Notice that this quote specifies "facts" and "conclusions" and "logical." Often beliefs loose at one or more of these criteria. Using common sense to question a belief using a bit of critical thinking, which by the way removes the emotional side of the equation, can achieve a lot in this regard. Being aware, being aware of basic facts will lead to better common sense and a greater ability to separate the belief from the knowledge.

Shinkin Shobu no Kata [真剣勝負の形]

The characters/ideograms mean "the kata of real fighting." The first character means, "true; reality; Buddhist sect," the second character means, "sword; sabre; blade; clock hand," the third character means, "victory; win; prevail; excel," the fourth character means, "defeat; negative; minus; bear; owe; assume a responsibility," the the sixth character means, "shape; form; style." 

Also known as kime no kata [極の形]. These terms describe self-defense kata in Judo. Shinkin is a term used in the martial arts of the Japanese sword and is used in the karate world to describe what some perceive as a real, earnest, serious practice and training of a reality form of karate, i.e. real fighting karate. Shobu is a term used to describe a contest, game, bout and it is about victory or defeat as in a reality based fight. Kata is about a form.

This is not about self-defense, it is about fighting be it street or combative. It must be remembered in our society fighting or combat, i.e. combatives as it pertains to the civilian sector - not the military, is illegal.

Shin'nen [信念]

The characters/ideograms mean "belief; faith; conviction." The first character means, "faith; truth; fidelity; trust," the second character means, "wish; sense; idea; thought; feeling; desire; attention."

You might be asking what has this to do with marital arts but if you consider it the word and the idea are of great importance in the practice and teachings of martial system. Historical facts hold no sway over beliefs. Once a belief is encoded to deep belief then it is often impossible to change even in the face of facts that are irrefutable in the face of said beliefs.

Beliefs are what separate groups into tribes or societies. Beliefs are what have and always will take us to war and war often brings us to the brink of extinction. When war occurs the vanquished are often assimilated into the fold and forced to believe in the group or tribes belief system. This could be referred to has mind control where forced belief changes occur. 

As to the marital arts a belief can either enhance or denigrate a technique, tactic or strategy. If you believe you have lost, you have lost. If you believe you will prevail regardless, you will prevail. One person has been quoted to say people don't lose, they give up and giving up is a belief that should be shed like a second skin. 

When I speak of the mind I often infer the belief system of that mind. Adherence to any belief without open-mindedness makes for dogmatic adherence that will lead to war. If I believe something someone says to me is hurtful and injures my pride leading me to the monkey dance or violence then it is not what the other said or did but rather my personal belief system that opened the door and allowed the monkey its freedom - we all know where that leads.

Shin'nen or beliefs are important to our training and practice. We need to openly address this and lead toward open-minded consideration of all things as the one thing that means the difference between victory or defeat could be one that is initially perceived as wrong.

Belief, or Shin'nen, is a driving force of the mind. The mind can literally take one to extraordinary feats by the mind-set of the individual. Sometimes belief can be blocked to allow extraordinary feats such as the demure woman of slight build lifts a car after an accident to rescue a child. Normally the mind would speak loudly that this is not possible yet in an instant of the present moment the mind is blocked to normal perceptions and allows one to achieve greater feats of mind and body. This is the essence of what karate goshin-do provides to the practitioner much like any other discipline, i.e. to show the mind the possibilities. 

The also helps practitioners to understand the link between the physical world and the world of our minds, i.e. a matrix like connectedness with the matrix being within the mind vs. a huge computer program outside the mind and body. Either the matrix of the mind controls you or you learn to control the matrix of the mind. 

Belief, shin-nen, are man's only limitation in life. Even when your belief system says there is nothing the mind and body cannot do up to the limitations of physics and nature we as humans have to practice things such as "shugyo" to allow the mind to perceive the lack of limitations. It is a matter of traveling up levels and through gates, many gates and levels, that increase in passing human limits to set the bar a bit higher until one reaches a level that is no level.

Awareness, one of the corner stones of defense and awareness of shin'nen is also a supporting pillar of karate goshin-do.

Shindo [振動]

The characters/ideograms mean "vibration; oscillation." The first character means, "shake; wave; wag; swing," the second character means, "move; motion; change; confusion; shift; shake."

"The wisdom of strategy is different from other things. On other battlefield, even when you are hard-pressed, you should ceaselessly research the principles of strategy so that you can develop a steady spirit." – unknown

Your mental state whether it be positive or negative (pessimistic or optimistic) creates within the body a frequency of a specific level which emanates as a vibration. This vibration has an effect on your surroundings, your environment, and any other vibrations it contacts be it a person or object.

When a practitioner of karate-do follows the path in its proper direction they develop a good deal of esoteric and exoteric qualities that affect our frequencies and vibrations. It brings into your aura things and experiences that you want vs. those you would rather avoid. It does this naturally and with out manipulation or control.

A strong vibration makes it possible for those experiences that correspond to that vibration to align with you.

This vibration is also referred to as a sixth sense that is referred to in karate-do as Zanshin. When a vibration that comes from a possible threat or negative force comes within range of your vibrational emanations you tend to sense something that makes the hair on your neck bristle. You use your mushin and zanshin to look in all directions and thus make the correct decision that avoids possible danger. This is how you use karate-do as a defense with out striking first.

Be aware of your thought patterns. Become one who sees something to be grateful for in everything you see, hear, smell, say, and do to create a frequency and vibration that has the effect on other vibrational fields bringing their frequency to that point.

When you feel correct and in order with the universe you create a logical connection to the Tao. You create an internal order, or harmony in your body system. When you create a lifestyle of gratitude your heart rhythms become harmonious, ordered, coherent. Your brain waves harmonize with those heart rhythms resulting in your whole being living in a coherent state. Zanshin and Mushin are that ultimate goal in karate-do and tier vibrational frequencies will have a great positive effect you, your life, your family, your community, and the universe.

Practice, Practice, Practice!

Shinobu [忍ぶ]

The characters/ideograms mean "to endure; to hide; to conceal oneself." The first character means, "endure; bear; put up with; conceal; secret; spy; sneak," the second character (a verb, conjugation/transitive character) is a supporting character that gives it the meaning to endure or rather to be "patient."

In the martial arts patience is not just about waiting patiently for the next lesson or the next test or the next rank. It is about internal patience. It is a matter of a mind-state where it allows you to remain diligently in the present moment. It is about distancing your present moment mind from things like pain, a lot of pain be it the pain endured by shugyo, the pain endured standing in a stance for a prolonged period of time (also a type of shugyo), and the pain from being under physical attack. Then there is working through the type of pain you encounter from strong, diligent and prolonged practice. 

If you feel pain, you shinobu. If you feel stress, strain, anger, fear, frustration, you shinobu. This type of patience is important to many facets of martial arts training and practice. Remember, to shinobu.

Shinrai [信頼]

The characters/ideograms mean "trust; reliance; faith; confidence." The first character means, "faith; truth; fidelity; trust," the second character means, "trust; request."

Trust is everything. No more so than in the martial arts field when it encompasses self-defense, fighting and combatives. Trust is the cornerstone to the survival of human kind. Trust is paramount in the dojo as well especially in the arena of jutsu.

In the dojo and is the tribe the survival process must be based on a firm belief in the reliability, truth, ability, and strength of someone, another human interacting with you. 

It is a relationship, two or more individuals up to the group, whereby all involved can rely on the truth, ability and strength of the other(s). It is a firm reliance on the character, as displayed by their reliance, truth, ability and strength, of others to foster knowledge in the martial arts. 

Martial arts are a physically oriented culture and discipline where practitioners study the skills of combat while striving to unify the body, mind and spirit with technique; development of the kind of character that is morally correct; a method of gaining self-perfection. Something that will contribute to the group, the dojo, the tribe for prosperity and harmony. 

Trust in training, practice and application of martial systems is necessary for growth both internally and externally. With out trust you have competition with winners and losers. Trust promotes mutual advancement in the arts as in life to the equal benefit of both or all practitioners.

Shin-zui [真髄]

The characters/ideograms mean "true meaning; mystery; essence; quintessence; soul; core; kernel; life blood." The first character means, "true; reality; Buddhist sect," the second character means, "marrow; pith."

The characters refer to the essence that lies at the heart of something. The marrow of our bones carries an essence that makes us live. It is a part of the life Chi or Ki. In martial systems the fundamental principles along with the spiritual teachings make for the essence of any one system or style. It is what makes it a wholehearted system of practice and training that takes it beyond the mere physical applications, tactics and strategies of conflict. It takes the moral beliefs of the current culture of the practitioner and strengthens it to a higher level. 

Following the essence of any system can be seen outwardly as a type of rhythm, cadence and form that symbolizes a system or style. It is what gives a discipline a uniqueness that is often formed by the participation of an individual making it unique as fingerprints.

Shunenbukai [執念深い]

The characters/ideograms mean "vindictive; tenacious; persistent; spiteful; vengeful." The first character means, "tenacious; take hold; grasp; take to heart," the second character means, "wish; sense; idea; thought; feeling; desire; attention," the third character means, "deep; heighten; intensify; strengthen."

Vindictiveness is a disease. It strikes like a snake. It creates a negative and sometimes violent atmosphere. It feeds on pride and ego. I moves people to take actions that are spiteful, vengeful and hateful. It is a result of ego and pride driven by the monkey emotional brain. It is the bane of any true martial artists or martial system. 

The best way to stay out of the vindictive model is to breath and then address issues with focus on a behavior and leave the personal stuff outside. Look to the situation or behavior that caused the problem and leave the person out of it. Drop the use of the word "you" and either use only "I" or leave it neutral addressing the behavior, not the person directly or personally. When confronted in conflict remove shunenbukai and focus on the complaint, problem or behavior in lieu of personality or traits. 

Don't respond with contempt, criticism, defensiveness or other ego monkey driven emotional socially vindictive methods. This is part of the avoidance in self-defense, handling conflict and ending a fight or possible fight.

Shin-gi-tai [心技体]

The three characters/ideograms have a meaning of, "heart, technique, physique." The first character is "heart; mind; spirit," the second, "skill; art; craft; ability; feat; performance; vocation; arts," and finally the third, "body; substance; object; reality; counter for images." 

Some circles of belief use this term to express the three qualities of a black belt. It can relate to the worth of one's character along with that person's technical skill in the martial arts and corporal elements similar to the five elements, i.e. earth, wind, fire, water and metal. 

Michael Clarke Sensei in his book with the same title says, "Shin (Spirit) explains the 'self' in karate; Gi (Technique) examines fighting strategies, applications, and kata of karate; Tai (Body) teaches how to strengthen the body for the rigors of karate training."

When you study the ancient Chinese classics you can also come across, shin-heavens, gi-earth, and tai-man where one achieves a holistic cohesion with self to both the earth that bore us into life and the heavens that created all things including the earth, man and his indomitable spirit.

Shinka [進化]

The characters/ideograms mean "evolution; progress." The first character means, "advance; proceed; progress; promote," and the second character means, "change; take the form of; influence; enchant; delude."

Evolution, another term to reference the model of "shu-ha-ri" that denotes the progress toward change. Change is yin-yang, it is the essence of the principle and is seen in all aspects of martial training and practice. 

In order to advance, progress and change our practice from fundamentals/basics, to strategies/tactics and finally to instinctual applications that promote master of self by the body-psyche or body-mind symbiotic existence is fundamentally required for the whole complete system. 

To achieve taking the form that nature intended requires many steps and levels of progress and change - evolution of the self. This cannot be achieved beyond the "shu" level if the mind-body is stunted by a lack of knowledge, understanding and proficiency. 

For martial systems to evolve one must embrace growth through change, change through development and development through growth. It can achieve mastery in no other way. Not shortcuts, not skipping and not discarding.

A concept sometimes hindered or killed by a dogmatic adherence to a way set by the master of the system and the misguided dedication of the disciple. In order for anything to prosper and grow it must adhere to the principle of shinka or evolution that is in and of itself a progression that keeps the system updated and relevant to the current time or moment.

Shinka requires the concept of shu-ha-ri. Shu is adherence to the principles of the system as taught by the sensei while ha is a progression that allows the practitioner to make the system their own and finally ri is the actual evolution of the original system into a practice that works for the individual, the times and the moments encountered.