S - Shin-ki-ryoku

Shin-ki-ryoku [心気力]

The characters/ideograms mean "mind, spirit, energy." The first character means, "heart; mind; spirit," the second character means, "spirit; mind; air; atmosphere; mood," the third character means, "power; strength; strong; strain; bear up; exert."

"The cultivation of the ability to act with complete moral integrity in everyday life; shin-ki-ryoku [心気力]. Shin, or mind, enables the self to determine what is right and good from what is wrong and evil. Ki, or spirit, is the inner power by which one carries out that which is judged to be good and therefore right even at the risk of losing one's life. Ryoku, or energy, is the physical power through which one manifests and practices good and right." - Donn F. Draeger, Classical Budo: The Martial Arts and Ways of Japan

Not able to verify or validate this set of terms or phrase. The only source material I can find is the book written by Donn Draeger, a proponent of Japanese Koryu practice with an extensive background, experience and knowledge from an extended period of time training and practicing in Japan. It is a means to explain a concept of blending mind, spirit and energy into one holistic dualistic monism - yin-n-yang. 

He explains in the book how this moral integrity is gained by the practice of martial arts.

Shinko [信仰] 

The characters/ideograms mean "faith (religious); belief; creed." The fist character means, "faith; truth; fidelity; trust," the second character means, "respect; revere; depend; seek; look-up; face-up." Faith as to the western concepts means, "a complete trust or confidence in someone of something; a strong belief in a doctrine of a religion, based on spiritual apprehension rather than proof; a system of religious belief; and a strongly held belief or theory."

Tatsuo-san had a faith, his belief system. He conveyed it in his presentation of the ken-po goku-i. It is not exactly a faith or belief as perceived in western religious views but it is a faith. After all, is not our faith be it Christian or other fundamentally based on our trust in our belief that there is some force or energy that is attributed to a particular thing, i.e. be it god, buddha or Judaism, etc. Isn't it based on such things as a creed, a truth, a sense of fidelity and a trust that something that is not provable by scientific means is true?

When I speak of the spiritual aspects of martial arts I speak of all of these faiths, these belief systems because I feel that such morally balanced and driven beliefs are important to achieve proper moral balance in the practice, teaching and application in defense of such dangerous and damaging ways needs to be balanced or it turns in to a tool for the depraved, dominant and violent personalities that we term "wolves." 

Faith and belief are hallmark traits of the shepherd or sheep dog, the protectors of the sheep. I am using Lt.Col. Grossman's analogy here so this is not meant to be demeaning calling most folks sheep. 

Faith, regardless of its sources, is the yin part of the yin-yang of martial arts. It is derived from a morally societal acceptable version of faith for as this group knows even the best of faiths can be manipulated into an excuse to act violently against someone who is not accepted within that faith. This is the part that can become dangerous and must be held aloft in the light for self-analysis so that one does not "go to the dark side." 

The other concern here is exclusion, i.e. one should not be excluded from martial arts training simply because they may not agree and accept the dojo and the dojo participants faith and belief system. The system should always be accepting of all persons  and allow for open and productive discussions, should they arise, on these subjects. I guess I am saying that regardless of the faith by which you drive your dojo you should have a neutral venue for those who may not accept the creed and doctrine. Growth and prosperity comes from acceptance and closing the doors to only those who agree with a belief is restrictive and archaic and tends to promote separatism vs. unity of body, mind and spirit. 

In conclusion my particular beliefs run with the more Asian collections, i.e. shintoism, buddhism, confucianism, taoism and the other more western views of present moment mind, etc. where meditative aspects bring your spirit within to light - a self-belief faith perspective you might say. A belief is necessary even if it is acquiring and building a belief that you are worthy, of high self-esteem, confident and morally a good person.

Shinkokyu [深呼吸]

The three characters/ideograms mean, "deep breath." The first character means, "deep; heighten; intensify; strengthen," and the second means, "call; call out to; invite," and finally the third means, "suck; imbibe; inhale; sip." I see many possibilities in translating this into an English form or set of words. The breathing process in life and especially in martial systems along with the cultural beliefs of Taoism, Shintoism, Zenism, Buddhism and Confucianism can teach is many things both in physical form and in spiritual form. 

I have a plethora of data on my views toward breathing, deep breathing, and my martial system of practice and training.

Shinpo [進歩]

The characters mean "advancement; development; progress." The first character means, "advance; proceed; progress; promote." The second character means, "walk; counter for steps." 

Advancement is not just progress through the ranks in karate or any martial system. In a classical/traditional sense advancement is doing things in harmony. Harmony of both the internal of the individual and the external of the same individual especially in regards to how that person or individual influences both his/her internal/external environments. 

It is understanding that the journey is as important and often more important than the destination. It is the slow movement or incremental progress over time vs. a sudden conspicuous leap forward. It is creating a harmonious upward movement, both internally and externally. It is the internal and external forces of the universe. 

The key to advancement is to work diligently with self-discipline and a healthy understanding and use of self-reflection that results in self-transmutation into a being of balance, internally and externally.

It is ensuring the your advancement is steady movement by self-reflection and self-evaluation for self-transmutation. It is looking to your motives and methods. It is being modest and methodical in your continuing efforts on the path. It is being flexible, willing, and able to adapt both methods and goals in harmony with circumstances (that you cannot control anyway). 

Advancement is more than accolades, applauds and trophies but an internal progress that benefits you and your "self" as well as the others who you serve in life, moment to moment. It is a natural progression as associated with the natural way of the universe. It is understanding and living a life of yin-yang.

Shinpo(u) [信奉]

The characters/ideograms mean "faith; belief; adherence; espousal." The first character means, "faith; truth; fidelity; trust," the second character means, "observance; offer; present; dedicate." Shinpo(u)sha [] means, "adherent; devotee; believer." The added third character means, "someone; person." 

Like a belief, faith is a stronger term used to describe a persons ability to go far beyond the normal. It is a complete trust and confidence in someone or something. Although used to describe a more religious doctrine this term, shinpo, is used more generically to describe a strong belief in oneself where that is based more on a spiritual over the requirement of proof of a belief. A belief can be someone more concrete while a faith takes you beyond what may be considered normal.

Shinpo or faith describes a martial artists "adherence" to some esoteric doctrine such as the goku-i to karate. It is more symbolic in a teaching than the physical most attribute to martial arts in more modern standards. 

It is also what builds the self-confidence to accomplish things seemingly mystical in nature to the uninitiated. It is also what makes a professional what they are, professionals (in the sense of police, military and corrections officers, etc.). 

It is not about taking on a religious fervor toward the discipline of martial arts but a dedication and diligence that transcends perceptions and beliefs. It is a spiritual conditioning of the mind as one conditions the body through forging with a makiwara as well as shugyo, etc. 

Shinpo is a belief system of a faith in oneself that allows them to reach beyond any one belief so that change becomes their belief system whereby any belief will be allowed to change as more is discovered and learned especially within martial arts as a fighting or combative system of defense. Shinpo is an ability to see past one's own blinds to see reality in its truest forms.

Shinrai [信頼]

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

Shinrai in the dojo is to trust one another without question. This is a hallmark of the Sensei-deshi, Senpai-kohai and uke-tori model of training and practice. Since budo is a lethal method of self-protection coupled with a spiritual belief system one must trust that the other will have the control to reduce the chances of injury or even death in the dojo. 

You have to know that the one who stands across from you is going to have our best interests at heart. This means his or her heart as well. You have to know deep within that both of you want to learn the best possible martial system so you want to also ensure that the other in the dojo is going to achieve the same goals. 

When the technique exchanges occur you want to take the other to their limit, they to yours and both mutually achieve levels of speed, power and ability possible this side of injuries or even possible death. 

Shinrai, or trust: a firm belief in one anothers reliability, truth, ability and strength; an acceptance of one anothers trust in one another; the state of being responsible for another; a person with the responsibility; an expectation of trust of self and others; and the allowing of another to have, use, or look after with confidence your well-being and growing proficiency.

No where does shinrai or trust mean more than in the martial arts. You have to develop shinrai to accomplish what is required of you in regards to the goshin aspects of the study of the way. It can best be shown as example through the senpai-kohai relationship. Much like the symbiotic relationship in yin-yang the senpai-kohai symbiotic relationship must be built on a foundation of shinrai or trust.

It takes trust to allow another human being to take the strategies and tactics of karate-goshin to levels where one truly learns while not doing damage or at least debilitating damage (we all get hurt some as this is a contact model). 

It takes control to ramp things up to a point one learns and adapts to encode this in the lizard brain while maintaining a modicum of shinrai to know that it is for the benefit and learning of both senpai and kohai. It is trust that it will not escalate into more than this. 

When a person decides to start budo training in any martial art there must be a solid foundation of shinrai upon entering the dojo or it turns into a violence mill where power takes precedence. Shinrai must be not only in senpai-kohai relationships but in the Sensei-deshi or practitioner relationship as well. We as practitioners must shinrai or trust that the sensei will provide "all the knowledge" necessary to apply true budo in life and not just in the defense model. 

This is complex and must be instilled in the dojo from the outset. It is something not often considered or taught but should be.

Shinri doki [心理同期]

The characters/ideograms mean "psychological synchronization." The first character means, "heart; mind; spirit," the second character means, "logic; arrangement; reason; justice; truth," the third character means, "same; agree; equal," and the final character means, "period; time; date; term." 

Shinri doki or psychological synchronization is a phenomena often viewed as mystical or supernatural in the martial arts. When one is influenced by internal energies from a distance, i.e. without physical contact, this is often a direct result of shinri-doki. It requires a certain student-teacher or kohai-sempai relationship that creates and holds a certain psychological synchronization that may not be in demonstrations with persons other then members of the training hall or dojo.  

Shinteki [心的] is mental; psychological; physical. 

Doki [同期] is synchronous; synchronization as well as contemporary; corresponding period; same period; same class.

Shinri [心理] is a state of mind; mentality; psychology.

Shinryaku [侵略]

The characters/ideograms mean "aggression; invasion; raid." The first character means, "encroach; invade; raid; trespass; violate," the second character means, "plunder; capture; shorten; outline; omission; abbreviation." 

Aggression, or shinryaku is something we deal with every single day of our lives. Where does it come from? I have the theory that it comes from the "survival instincts" that mother nature provided us to survive in an environment that is hostile and where we either "feed" or become "food." This is not necessarily true in today's modern  world yet we still require appropriate training to overcome our natural instincts toward aggression. 

Some questions as to aggression and survival instincts, "What drives us to be competitive in all we do? What makes us speculate on every thing we encounter in life? Why do we have these urges that drive us to "one-up" others be it in conversation or physical actions? We tend to be critical of ourselves and others, why? We look constantly toward how we can dominate, get to and stay "king of the hill," why is that?

Maybe our efforts to learn about such things is the process human nature has to endure to achieve progression, to evolve as human beings. Maybe our shift from a purely aggressive form of martial practice to a more philosophical form of martial art is a means by which we transition from aggressive survival instincts to a more non-aggressive non-instinctual drive to less human nature. 

To evolve maybe we need to learn how to shift this type of philosophical belief to a younger age to lessen the human effects of adrenaline and more importantly the testerone driven need to dominate - survival of the fittest instincts.

Shinseiji [新生児]

The characters/ideograms mean "newborn baby." The first character means, "new," the second means, "life; genuine; birth," and the third means, "newborn babe; child; young of animals."

Ah-ha, got your attention on this one. This term deals with "change." Ops, you say, but the definition you give is "newborn baby!" Yes, I did and here is a statement I read that prompted this term, "the only person that likes change is a newborn, and it's natural, it's human nature." 

In martial arts we sometimes get bogged down in dogma, that which is a must practice like mind-set that keeps practitioners in the "Shu" level of shu-ha-ri. This is stagnation and we all must return to the state of a newborn baby, allow our minds the freedom to "change" in a natural human way meant and encoded in our DNA at birth. 

What happens is what we encounter in life through culture and beliefs that stunt our ability to remain connected to the universe, nature and what is naturally instinctive. 

We learn in martial arts the need to couple our bunkai of technique to that which the mind and nature naturally provides for survival and then shift those instinctual survival techniques toward a more adequate to our times techniques. We need to go back and allow our self to be nurtured in the correct path by our ability to naturally change like a newborn changes each moment with each stimulus, etc. 

Shinseiji, newborn baby, that state one should, hopefully, be in each time they mokuso, enter into meditation at the start and end of each session in the training hall of martial budo.

Shinsha [深謝]

The characters/ideograms mean "deep appreciation or gratitude; sincere apology." The first character means, "deep; heighten; intensify; strengthen," the second character means, "apologize; thank; refuse."

see Gimu-kan [義務感]

Shinshi [紳士]

The characters/ideograms mean "gentleman." The first character means, "sire; good belt; gentleman," and the second character means, "gentleman; samurai." Confucius advises that one must improve their character and add to their accumulated wisdom by association with one who has achieved a level of superiority, i.e. persons who have been made wise by accruing a long and varied life, experiences.  

It is thought that through the path of martial arts one can foster, build and achieve the status of "gentleman." A Shinshi or gentleman is a person who has come to terms with him/herself, their passions are under their control; a person who has absorbed the wisdom of the ancient sages and finds themselves at ease with the universe; a person who things correct/right thoughts and acts, speaks and feels the right stuff regardless of the obstacles and dangers they encounter. 

Sensei through this concept of "gentleman" or as the traditional Okinawan ancients called "bushi" teach practitioners the proper path to follow. Shimabuku Tatsuo-san did just this when he presented those who followed his system, Isshinryu, the silk certificates of the "ken-po goku-i."

We achieve such things through self-discipline, self-control and self-transmutation by self-reflection for our minds and through the practice and training that forges our bodies. It is this coupling of the body-mind that provides the equilibrium necessary to achieve "gentlemanly" status.

Shinshin-ichinyo [心身一如]

The characters/ideograms mean "body and mind as one; mind-body unity." The first character means, "heart; mind; spirit," the second character means, "somebody; person," the third character means, "one," and the fourth character means, "likeness; like; such as ; as if; better; best; equal."

This deals with a philosophy in the martial arts of "spirit and body one." The true meaning is they are not separable but this view is a bit less confusing. The west tends to think in separations, i.e. the mind as one unique aspect and the body as another unique aspect while the Asian thoughts, as best as I can perceive from my studies, are holistic in nature, i.e. mind-body as a whole system. 

This comes up time and again in the studies of how martial arts has become a budo and in the case of karate if your intent is karate goshin-do.

Shinshin-kan Karate-do [心身館空手道]

The characters/ideograms mean "mind and body building karate." The first character means, "heart; mind; spirit," the second character means, "somebody; person; one's station in life," the third character means, "building; mansion; large building; palace," the fourth character means, "empty; sky; void; vacant; vacuum," the fifth character means, "hand," the sixth character means, "road-way; street; district; journey; course; moral; teachings."

This term is limiting in a karate sense as it seems to direct the practitioner toward a more philosophical spirit building practice while leaving the combatives up in the air. We don't want to assume that combatives are a part of shinshin-kan karate do but taking in the "do" aspects maybe that is the focus of this type of training and practice.

Shinsokai (真捜会)

This term is used to indicate a small group of karate-ka who practice, train and study karate as budo as opposed to a more sport oriented endeavor, i.e. budo vs. supotsu. It is a means to remain within a traditional/classical form of karate while achieving a more up to date, modern, application of the budo art of karate-goshin-do. 

It is a "way of karate-goshin-do" that not only teaches the combative aspects of budo karate but also speaks to the balance by teaching self-discovery and over coming deficiencies through the sweat, effort and sometimes blood of training and practice. It helps to cultivate proper character, build a strong body, mind and spirit. 

It means one takes full and complete responsibility for their karate and are asked to try and make it a part of their everyday lives to achieve balance, equilibrium and contentment. It is a path toward wisdom and knowledge - mastery of self and karate-goshin-do.

Shinsokai is also a title for a system or practice, i.e. Shinsokai Karate, i.e. the Shinsokai Dojo. Shinsokai is also a method of training, i.e. teaching is personal to that individual and provides for a unique experience per their perceptions, knowledge and abilities much like traditional training and practice of ancient Okinawa "Ti or Toudi" training.

Shinteki Jikko [心的実行]

The characters/ideograms mean "mental practice." The first character means, "heart; mind; spirit," the second character means, "bull's eye; mark; target; object," the third character means, "reality; truth," and the forth character means, "going; journey." 

We as humans have a unique gift that we tend to neglect in life. The power of our own imagination and with that the power of performance imagery. What can it do for you. To practice mentally especially when you can not do it physically?

Remember that there is a connection between the mind and body with specificity to muscle movement. This is especially important in Karate training/practice. All mental practice is only possible due to this connection between mind and body.

Mental practice does not come naturally so you will find that to benefit from it you will have to practice it much like you would physical practice.

Mental practice provides an ability to develop correct form, alignment, and other aspects correctly. It has a direct connection to muscular response. If you doubt it then try practicing a technique mentally and you may find your concentration such that you body will move almost involuntarily. Much like when you dream and find yourself thrashing around in bed.

Clear mental performance imagery or imagery has a profound effect on your ability to actually perform. When you visualize a movement you have a very subtle corresponding muscle impulse. It has been proven that those who visualize improve just as much as those who train just physically. It has been proven that adequate mental training actually trains you to physically perform quicker and correctly. Most professionals couple the mental training with the physical ergo performance imagerys importance when doing kata practice.

Advantage to mental practice:

1. It is safe.
2. It can be done anywhere and any time.
3. You can not fail so fear of failing is nonexistent.
4. It is free.
5. It means you are fully present and concentrating totally.
6. It can be used when ill or unable to perform physically due to injury, etc.
7. It provides a means to remove negative self-concepts.
8. You improve as you don't practice errors in mental practice.
9. It is more efficient and more difficult then physical practice.

As I have discussed in previous topics. When you practice it is important that you do so with intent. Intent to mentally practice; intent to visualize while physically practicing. Even more beneficial is to practice technique and so on mentally at times when you are idle at work, etc.

Your intention is to practice mentally when ever you can not do so physically and do mental/physical practice when appropriate for maximum efficiency in learning and training.

Self Talk

I have this included with mental practice because of its importance. Much like programming you have to feed in the proper code to get back the proper response. If we continually tell ourselves the most negative of things in response to stimuli then we achieve degradation of confidence and performance. This is a brain freezing mode of thinking.

What you tell yourself every day affects how you act and how your body reacts. If you truly wish to enhance performance and create positive effort in all you do then how you "talk to yourself" matters.

Thomas Jefferson said, "Nothing can stop the man with the right mental attitude from achieving his goal; nothing on earth can help the man with the wrong mental attitude." [see quote in book referenced below]

The power of positive thinking is the way to achieve greatness while the power of negative thinking kills you mentally and by osmosis physically. You stress yourself where your body reacts by increasing the hearts rate, narrowing the blood vessels, and it results in manifestation or byproducts of such stress as in higher blood pressure, etc.

If you follow up stressful situations with stressful negative self talk you exacerbate your symptoms and effects.

Warrior Mindset is as important to you as an individual and as a warrior as the bubishi is to practitioners of karate and other martial arts.

Shintoism [神道] Zen Buddhism [禅] Confucianism [儒教] Taoism [道教]

The four cultural influences of the martial systems drives the spiritual side, the yin side, of training and practice. It deals with knowledge of the cultural and ethnic foundation of the martial system you practice whether it is the Okinawan karate systems, the Japanese martial systems or the Chinese martial systems. 

Shintoism [神道]

The characters/ideograms mean "Shinto." The first character means, "gods; mind; soul," and the second character means, "road-way; street; district; journey; course; moral; teachings."

Zen Buddhism [禅]

The character/ideogram means "Zen (Buddhism)." The translation also provide a meaning of "zen; silent meditation."

Confucianism [儒教]

The characters/ideograms mean "Confucianism." The first character means, "Confucian," and the second character means, "teach; faith; doctrine."

Taoism [道教]

The characters/ideograms mean "Taoism; Daoism; a Taoist." The first character means, "road-way; street; district; journey; course; moral; teachings," and the second character means, "teach; faith; doctrine."

The Analects one studies above are of such importance to achieving a complete and whole system of traditional practice it behoove us to reach out, study and understand not only these analects of Chinese/Japanese/Okinawan culture and beliefs it should inspire us to seek greater knowledge and understanding of the time, the culture and ethnic origins of the system, the perceptions of the person and the internal and external environments that produced the systems and the need for the systems. 

Mr research to date has opened my mind to the possibilities and the expectations put on us by our leading exponents of martial systems to carry on the traditions of the systems in the classical way.

Shinza [神座]

The two characters mean "place where there is a god or spirit; place containing the sacred object of a shrine." The first character means, "gods; mind; soul."  and the second character means, "squat; seat; cushion; gathering; sit. "The shinza. i.e. a place where there is a god or spirit; place containing the sacred object of a shrine."

Shinzen ni Rei [神前礼] 

The characters/ideograms mean "bow to the shrine." The first character means, "gods; mind; soul," the second character means, "in front; before," the third character means, "salute; bow; ceremony; thanks; remuneration."

Shinzen is also known as the kamiza or alter, gods place. This is not the same as western religions reference to god and it is not actually a religious practice in a martial arts dojo. 

The front, as determined by proper feng shui, of the dojo is known as the shomen, i.e. the front of the room, where one provides place that is meant to honor the ones who have come before who are no longer with the living as well as to honor the leading proponent of the system, style or branch. It is but one aspect to a complex organization to a traditional dojo. 

When the command is given, "Shinzen ni rei," the practitioners would bow, either ritsu-rei or seiza or zarei, to the shinzen which contains a kamidana [神棚] or a household alter provided to enshrine a "shinto kami." 

The shinzen is place at that wall known as the shomen (true face) or front of the dojo. Kamiza or Shinza is the seat of honor  which is usually a sitting place at the front of the dojo. The tokonoma is the recessed alcove containing the kamidana containing some spiritual token.

Shin Budo [新 武道]

The characters/ideograms mean "new military arts; Bushido." 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." 

This term came to my attention reading the book by Michael Rosenbaum on karate. This term is meant to convey the new fighting arts vs. that of the koryu or traditional/classical form or the earlier years of Japan and conceivably Okinawa. 

These newer forms were the proposed forms that were included in the school teaching curriculums of the late to early 1900's, etc. It is of special note to me and my understanding of the history of Okinawan Ti that the Japanese didn't actually come to know of karate until Okinawan conscripts for an upcoming Japanese conflict discovered that they had such good health and fitness due to the practice of Ti, Te or karate. 

It is possible we can or could classify our practice of karate as a form of "shin budo."

Shippai [失敗]

The characters/ideograms mean "failure; mistake; blunder." The first character means, "lose; error; fault; disadvantage; loss," the second character means, "failure; defeat; reversal." 

Shippai or failure, etc. is the learning tool of life - especially in martial arts as a self-defense system. Why? If we had no failures or mistakes then what would we or could we learn. It is the accumulation that breeds right knowing and right doing. It is that gradual gathering of mistakes, flaws, blunders and failures that provide us a means to learn, grow and prosper as humans and especially as martial artist of self-defense. 

To achieve mastery in martial arts we must be self-conscious of all our failures. Self-reflection and self-analysis is hard but diligent use of these tools provides us the ability to learn from our mistakes so we can make corrections, updates and changes necessary to improve.

"If there is nothing to learn because we know it all, what is the challenge, why would the effort matter, what would be the point?" - unknown

The basis of why humans are fallible and why we need to make shippai or failure a more accepted and positive feature of life that is embraced as what is truly is, a learning tool.

How can we self-reflect and self-analyze, we have to question everything even if it is success because every success has its own flaws, errors and failures. There is always room to improve. Evolution is about change. If we all remained constant then we all would be living in caves and dealing with the original human condition - the predator-prey relationship and condition.

Shi Rei [師礼]

The characters/ideograms mean "bow to teacher." The first character means, "expert; teacher; master; model; exemplar; war," the second character means, "salute; bow; ceremony; thanks; remuneration." 

Shi-rei or sometimes sensei ni rei are used when the sensei turns from the shomen, front wall, toward the practitioners of the dojo, i.e. students, and the bow is done either ritsu-rei or zarei, i.e. standing or sitting seiza.

Shisaku [思索]

The character/ideograms mean "thinking; speculation; meditation." The first character means, "think," the second character means, "cord; rope." 

One of the worst things resulting in a horrible type of freeze when the proverbial dung hits the fan. It takes time and awareness away from action. This allows the damage to continue often leaving no action on your part at all unless you can break the freeze. If you allow thinking to continue by the time you switch to action and stop thinking in all likelihood you are far to damaged to do any real action. 

An untrained person can hit you three or four times in a second. A trained and committed person can double or triple that stat. With that many hits raining down on you in all probability your ability to do anything is little to none. 

Part of the thinking process you need to train out of you is that one where you begin thinking, "Why is this happening?" Even if you come up with an answer, it will not help you act.

Shisei [姿勢]

The characters/ideograms mean "stance; posture; carriage (of the body); attitude; approach." The first character means, "figure; form; shape," the second character means, "forces; energy; military strength."

The term stands alone unlike "tachi- or -dachi" which both indicate a stance. Shisei is not merely a stance, it includes as can be readily determined in this definition to mean as well the posture, attitude, carriage of the body and an approach that speaks to the holistic force in martial arts derived when fundamental principles are applied to shisei or "stance." 

Kamae is another term used to explain this concept within martial arts. Shisei is a term to encompass the entirety of stance, etc. Stance or kamae are never static, they are fluid and only assume a momentary static position at the exact point of applied power of waza, technique. It is a most difficult concept to grasp in western martial arts where the atomistic is culturally driven as is sports.

How many western practitioners actually spend considerable time learning and assuming static stances during the fundamental or basic learning levels? Often, more so than would dictate efficient proficiency, western practitioners gloss over the stances or shisei to enter quickly into the basic waza and kata - to get that first colored belt. 

The physical foundation on which you build waza, strategy/tactics, are the stances. If one cannot quickly, naturally and instinctually assume them how can one expect to assume them in combat especially in a momentary way for waza, strategy, tactic manner?

This is something to consider deeply, shisei!

Shisho [師匠]

The characters/ideograms mean "master; teacher; sumo coach who owns his stable." The first character means, "expert; teacher; master; model; exemplar; war," the second character means, "artisan; workman; carpenter." 

This term would be expected to refer to a martial arts master but in reality the term, English word, fails to fit the accepted term of either Sensei or one of the other titles used to denote an exceptional mastery of teaching martial arts, i.e. hanshi, renshi, etc.

Shiten [視点]

The characters/ideograms mean "perspective; opinion; point of view; visual point." The first character means, "inspection; regard as; see; look at," the second character means, "spot; point; mark; speck."

Shiten or perspective in martial arts is all about the visual point at which an individual perceives some information or stimuli (i.e. auditory, visual, tactile, etc.). An example is one person my have a perspective that in Isshinryu the history and culture of the system is important while another person may have the perspective that Isshinryu is only as important as its effectiveness in fighting or self-defense. 

What happens in teaching a martial arts is all the participants are subjected to shiten or a certain perspective according to the individuals time, i.e. the times in which that person lives, environment, thier cultural and ethnic influences, any power relationships with the instructor or others, their perceptions and the perceptions of the instructor, the sensory modes by which each person communicates and learns, perceptions of the communications that convey the instruction, a persons internal and external environments, i.e. a middle class person who will never encounter danger vs. a person who lives on the mean streets of Los Angles, a person's perception of movement, body language and the interpretation of facial expressions - all affect perceptions and thus perspectives.

Shitoyakana [淑やかな]

The character/ideogram means "graceful; gentle; pure," which speaks to the etiquette of the Japanese and had and still has a huge influence on martial arts. It is something that also develops or cultivates the mind. 

Boye LaFayette DeMente in his book on Japan's Cultural Code Words writes, 

"During the shogunate period in Japan, the ruling professional samurai warriors went well beyond training their male and female family members in martial arts. From the first generations of this elite ruling class, all samurai were trained from early childhood in a precise style of manners that eventually became  a science, and then a morality all its own.

This highly refined behavior covered sitting, standing, walking, bowing, eating, drinking, handling things to and receiving things from others, writing, working, bathing, and more.

According to Japanese commentary on samurai etiquette, such attention to the details of ordinary life might seem to be both irrational and a waste of time, but in actuality it was discovered that they saved time and resulted in extraordinary improvement in the various physical skills involved. ritualizing ordinary behavior proved to be the most economical and graceful way of learning how to apply force in any kind of combat.

According to one historian, the purpose of all etiquette was to cultivate one's mind to the point that even when a person was seated, an opponent would not have any kind of advantage. 

What is important, however, is the fact that extensive training in very precise, very detailed etiquette today influences the morals and ethics of the people who undergo the training, just as it did in the past. Being Shitoyaka is a reflection of the self-discipline, the study, and the practice that was necessary to achieve it - all of which affect a person's character. 

People who have conspicuously good manners instilled in them when they were young, generally also pick up good moral standards on the way."

Shitsu [質] Ryo [量]

The character/ideogram means "quality." Katagi [] using this character/ideogram means, "spirit; character; trait; temperment; turn of mind; disposition." In this new instance the first character means, "spirit; mind; air; atmosphere; mood," and the second character means, "substance; quality; matter; temperment."

The character/ideogram for the second term means "quantity; amount; volume; weight; estimate; surmise." 

This term is the first half of a phrase used often in discussions, i.e. quality vs. quantity. In our culture it is evident that to show expertise in a fighting art one must have trained in a variety of styles and has knowledge of many kata. This is a mistake that I believe the previous masters of karate-do felt might happen as karate-do spread.

It started when the Marines trained with Sensei on the Island of Okinawa in the late fifties and early sixties. The Marines only had nine to thirteen months on the island with many not discovering Isshinryu until they had been there a couple of months so the criteria for black belt was learning the forms and the pre-arranged sparring required by Sensei (granted there may have been more to it then this yet...). 

Sensei hoped that those he promoted would continue their quest for knowledge and would learn all the more esoteric values of karate-do after learning the mere exoteric form he taught in that short time span.

Very few continued in that endeavor. Only a hand full actually returned to Okinawa in those years to continue training with Sensei and learn from others on the island. Advincula and Mitchum Sensei were the two main practitioners who spent years with Sensei vs. that initial duty time span. 

The masters felt that to learn one to three kata well took about ten years of practice on just those kata. We have gotten caught in the web of quantity over quality in today's practice. To have a resume of I studied these four styles and know thirty kata seems to be the norm yet not many focus on learning a few to perfection.

It is the goal of the Gaku Jutsu Do Karate Club to take the students back to that form of study where the emphasis is on perfection of the self through perfection of the art of empty hand. To take a small hand full of technique and kata and bring both them and the person to higher levels of perfection. To emphasis a few techniques and kata and "making them work" on the floor. 

If you watch many of today's practitioners you will notice that even tho they have knowledge of many styles and kata that their actual kumite techniques are very few in actual combat. So why lean all the many kata if they are not being utilized in combat. Why learn many kata and technique if all we do is perform them with out performance imagery or bunkai, are they nothing more than window dressing or dancing.

Does spending all your time practicing a large quantity of kata really allow you to perfect them and the self or is it just a bunch of moves that you perform to impress those around you so you can say you know this much and that much and have this many black belts in these many styles.

My thoughts are setting a solid foundation in practice where the quality is such that when the time comes to learn at the more advanced levels one has such a foundation that learning the kata comes at a far quicker pace vs. the longer periods required in the beginning to perfect technique.

Shizen mikoshi [自然見越し]

The characters/ideograms mean "natural anticipation." The first character means, "oneself," the second character means, "sort of thing; so; if so; in that case; well," the third character means, "see; hopes; chances; idea; opinion; look at; visible," the fourth character means, "surpass; cross over; move to; exceed; Vietnam."

Shizen mikoshi or "natural anticipation" is a state of mind outside the present moment awareness necessary for martial arts. Our natural inclination to anticipate events or to "speculate" on what, how, when and who can or cannot do or not do things or experience or not experience things is a real mind-killer resulting in fear, confusion, indecision, and anger, etc. 

When we anticipate conflict or confrontations we can release chemicals in our bodies that can erode our ability to cope with situations including violence. Sometimes allowing our minds to do the monkey dance can cause us to freeze. Look at it as a slow release of adrenaline and epinephrine into our bodies which result in a loss of energy and overall erosion of health and fitness let alone the diminishing of our ability to act in a situation. 

In martial arts as to defense it can undermine our ability to act appropriately or cause us to act inappropriately resulting in repercussions not good for us, our families and our health. This, like many other topics, must not be left to "assumptions" but rather shall be addressed in training and practice so the mind can lead the body and those chemicals toward our self-control - to an extent as needed in defense.

This is our natural anticipation of events both past and present but what about those natural anticipations of the future where we can be caught up in our speculation of the consequences of events we have knowledge of before it occurs? As can be determined there are many aspects to natural anticipation, or shizen mikoshi, that should be addressed in training.

Why? Because only with appropriate knowledge where one can recognize what is behind fear, anger, confusion, indecision, etc. can one control the cause so they may act appropriately. Knowledge will allow you to train so as to not hinder or diminish such things but rather to redirect them toward more constructive ways that will enhance your actions instead of hinder them.

If time permitting you start to allow natural anticipation into your mind simply accept them for what they are and tell yourself "I can handle it." Then remain present, in the moment without thoughts of the past or future, and allow your present mind to lead your body toward appropriate actions be it defense or simply walking away.

Shizen'na ugoki [自然な動き]

The characters/ideograms mean "natural movement." The first character means, "oneself," the second character means, "sort of thing; so; if so; in that case; well," the fourth character means, "move; motion; change; confusion; shift; shake."

Natural movement promotes adherence to natural instinctive actions of the mind-body but can be adjusted or redefined if the definitions remain close to the natural movements one uses. Keep waza simple and related to natural body movements. The closer the greater the chance encoding will stick. Relate it all with reality based training and practice. 

Fundamental principles of martial systems speaks to the various principles that can be connected to natural movement and produce effective and relative techniques if required - if avoidance and deescalation fail to achieve their goals.

Shizen dachi [自然?ち]

The characters/ideograms mean "natural stance." The first character means, "oneself," the second character means, "sort of thing; so; if so; in that case; well." It is the verb additions that give it the meaning of natural stance. 

The natural stance where feet are shoulder width apart, legs slightly bent, i.e. not locked or overextended. This is a somewhat normal stance one would assume in everyday life with a slight difference with feet set at shoulder width and the knees bent a bit more than slightly for quickness and mobility. It is natural as it promotes movement in all directions quickly and efficiently and effectively. It promotes greater speed in movement vs. one who has to get out of and into deeper stances.

The shinzen dachi or natural stance is one that relates and connects easily to a normal stance of every day life making it more instinctual when needed for more stressful scenario's, situations and events.