I WISH TO THANK GREGG SCOTT for the wonderful and thoughtful fund-raiser he did last June, setting up a photo session for the many students who participated. Gregg used the funds to help defray the cost of my recent trip to Okinawa. His pictures came out very professionally and, I am sure, were very much appreciated by the parents of the students involved. You can admire his work in the collage I put up in the dojo’s lobby. We can certainly plan another photo session in the fall for anyone interested, just in time for the holidays. This time, it will be the Gregg Scott Show.

–Sensei.

WHAT HAPPENED LAST AUGUST: THE AAC’S 2^ND ANNUAL JUNIOR KARATE CAMP, AUG 15-19:

Our 2^nd annual Junior Karate Summer Camp exceeded our expectations; each day, the students trained from 9:00 a.m. to 11:30 a.m., broke for lunch, then resumed training from 12:30 till 2:00 p.m. when they’d be picked up by their parents. In the morning, we practiced tying our own obi, went over new kicking combinations, had fun with kendo, learned some new breakfalls, and did general practice. After lunch, Sensei would demonstrate advanced Goju-ryu as well as kobudo katas at the students’ request. In the afternoon, the students would practice for Friday’s mini-tournament. Friday was the big, fun day: after the tournament (where everybody tried so hard and did so well), we had a pizza party (many thanks to Mrs. Lyon for providing drinks and snacks; the pizza was Domino’s, the best we had) then the award ceremony. The students received gold, silver, and bronze medals for their achievements. The following only lists the first place winners in their respective categories:

Obi-tying contest: Jack Napor;

Sparring (white belt division): Gale Lyon;

Sparring (color belt division): Fred McElwee

Kata (white belt division): Jennifer Lyon;

Kata (color belt division): Jacob Schwartz;

Most helpful student: Robbie Taylor;

Most spirit award: Olivia Haveron.

The students all received a certificate of completion from Sensei as we concluded the camp. Congratulations to everybody for 20 hours’ worth of training and for your achievements! Let’s do it again next year!

WHAT HAPPENED LAST SEPTEMBER:

AAC FUND-RAISING DEMO FOR THE RED CROSS AT CARTERET SCHOOL, FRI SEP 30. (To be reported in our next issue.)

WHAT’S HAPPENING IN NOVEMBER: OSHIRO SENSEI’S RBKD WEST COAST SEMINAR: This will be Oshiro sensei’s second semi-annual RBKD West Coast seminar, to take place at the Japan Cultural Center in San Francisco.

THANKSGIVING: The dojo will be closed for Thanksgiving, Thursday, November 24. Happy Thanksgiving, everyone!

WHAT’S HAPPENING IN DECEMBER: The dojo will be closed for Christmas Friday, Dec 23, and New Year’s Eve’s eve (!) Friday, Dec 30. Wow! The holidays just fell on the week-ends this year! Have a great holiday, everybody, and happy new year 2006!

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LESSONS OF OKINAWA AND THE KOKUSAI’S ROSETTA STONE

by Tran sensei

I have learned many things in Okinawa, although my April trip was short. The most important thing was, as a koryu bujutsu (classical martial art), Goju-ryu’s techniques are uniquely powered and cannot be performed generically if they are to retain their specific “flavor.” They are even more specific than I had originally thought and learned. Let me clarify: each technique–within the context of kata–has to be executed very specifically regarding energy utilization, whole body involvement and synchronization, tempo, and timing. The best parallel I can think of is machinery: a particular tool (such as a drill, chain saw, etc...) is powered to perform at a certain speed. If the power is less than optimal (due to low battery level), speed would be lacking, ergo the functional element of the equipment would be found wanting. In order for a chain saw to function as such, it needs a specific level of power; in order for a drill to work properly, it has to be energized fully. And so on and so forth. It is the same with a martial art such as Goju-ryu.

Its techniques are very specific as to their level of energy, velocity of execution, and manipulation. Any lessening of those elements would render the techniques unintelligible and impractical. Even their bunkai (analysis/application) is very precise as to execution, body movement, and accuracy of delivery. This point was driven home to me repeatedly by Kiyuna hanshi at the Seigokan.

From this point of view, Goju-ryu is very much similar to another martial art I studied a long time ago: the Chinese system of Wu-Mei p’ai, where each individual technique followed very particular parameters of energy and velocity.

The second thing I learned is the difference between a school (of thought) and a school’s name. Many people confuse the two and assign the first function to the second, which is simply a sensei’s private dojo. For instance, people refer to Seko Higa’s Shodokan as his school of thought (or ryuha) whereas it’s only his dojo’s name. I was made aware of the distinction when I was handed Kurashita sensei’s business card, when I visited the Seigokan (the original dojo built by Sekichi Higa, Seko’s son), and when I saw the patch worn by the members of the Kokusai Federation. Though all similar in design–a sakura (cherry blossom) within which is inscribed the kanji (Chinese characters) for “Goju-ryu”–they differed from dojo to dojo by the kanji inscribed underneath the sakura. Each member wore his dojo’s name under the cherry blossom. Thus, the patch worn by Sekichi Higa (in a photograph) shows the kanji for “Seigokan” while the patch worn by Kurashita sensei and his students say “Eikikan”, his dojo’s name. This unique type of patch became a Rosetta stone for me and led me to understand that a sensei’s dojo is simply his dojo and that his ryuha, or school of thought, is represented by the federation he heads. Thus, Seko Higa’s line of Goju-ryu is not the Shodokan but the Goju-ryu Kokusai Karate Kobudo Renmei.

The federation sets a founder’s teaching apart from others as to syllabus, curriculum, and technical variations depending on his knowledge, interpretation, and time-in-training. Any affiliate dojo sensei would be required to follow such a syllabus very faithfully in order to properly represent that school of thought.

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THE FIVE ELEMENTS

by Tran sensei

Few people are aware that there are two philosophies of the “Five Elements” coming from Asia. The one most prominent in anyone’s mind is the Taoist teaching, due to its wider dissemination in popular culture. These elements are: Metal, Wood, Water, Fire, and Earth. They constitute alchemical and symbolic elements and configure positively (the constructive cycle) or negatively (the destructive cycle). Constructively, their order is: Water, which sustains Wood, which feeds Fire, which enriches Earth (through ashes), which contains Metal.

Destructively, the order is: Fire, which melts Metal, which breaks Wood, which holds Earth, which absorbs Water, which in turn, quenches Fire.

The second philosophy of the Five Elements, and the one most germane to our studies, is Buddhist in origin and has both physical and metaphysical applications. It refers to the quality or characteristic of things, matter, and energy. The Buddhists were aware of the Taoist philosophy and called it the “Five Agents”, clearly understanding it to be alchemical in contentThe Buddhist Five Elements are: Earth, Water, Fire, Air, and Void. They range from the solid to the liquid, gaseous, and the space that contains all. In the esoteric branch of Buddhism, there is a Sixth Element, and that is Consciousness; Consciousness (or Mind) indeed contains all, including the concept of the Void.

The energic quality or character of a thing is thus represented by its likeness to its symbolic element. Either it partakes of that quality, or it can mimic the character of that element in order to acquire its quality. The most famous reference to the Five Elements and its utilization in martial arts is Miyamoto Musashi’s Book of Five Rings. If you don’t already know, Musashi was probably the most famous swordsman of 17^th century Japan, a wild young man who was “tamed” by the no less famous Zen priest Takuan; Musashi later roamed the length and breadth of the country, honing his skills, and engaging other swordsmen in duels. He reputedly won all the 60 encounters he had; later, in the year 1640, he “retired”, accepted service with the Hosogawa clan and wrote his book on heiho (strategy). He died peacefully in 1645.

In his book, Musashi applies the concept of the Five Elements to strategies of swordsmanship; he uses the energy of each particular element as the circumstance of an encounter demands it in order to exact the greatest advantage.

The energy utilized (or displayed) by a given martial art also warrants its characterization as partaking of a definite element. For instance, T’ai Chi Ch’uan, using the heaviness of gravity, exemplifies the energy of the Earth element. Goju-ryu, like its precursor, White Crane Ch’uan-fa, utilizes a sudden power that resembles shaking off water. Therefore, we call it Water energy. If a form of pugilism employs brute force, it could be said to partake of the Fire element. A very unique Chinese martial art, Wu-Mei p’ai, utilizes a pneumatic energy, clearly dominated by the Air element. If one looks at Aikido, one can see that the proponents blend with their “attackers”, thus demonstrating the element of the Void.

These characterizations, of course, are just broad strokes of the brush; within each art there exist most definitely samples of other elements, in various proportions. Each technique would derive its functionality from differing elemental dominance.

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TESSHU AND KOANS

by sensei Tran

In my next rubric, “Recommended Reading”, I will be talking about the most impressive swordsman of 19^th century Japan. In my mind, this man far eclipsed Miyamoto Musashi because of his great compassion and deep concern for his fellow men, those less fortunate than him, even though his family was ruined by the Meiji Restoration of 1868. His name was Tesshu Yamaoka; he was probably the most fearless human being and the most willful samurai who ever lived. He was also an accomplished calligrapher, a statesman who had the Emperor’s trust, and an enlightened Zen teacher.

Tesshu Yamaoka

He trained in the way of the sword to gain enlightenment and also practiced zazen (sitting Zen meditation). Many people from all walks of life came to him for help and he never refused anyone. His style of swordsmanship was called Muto-ryu (meaning the “style of no-sword”) and emphasized not technique but a powerful spirit. To help people attain insight in Zen, Tesshu often used koans.

Many people confuse koans with riddles. Riddles have universal answers while koans are only personal exhortations–albeit enigmatic, to induce insight--to leave intellectual cogitations behind. “Ko” means “public” and “an” means “dissertation.” In early Zen (actually, the original Chinese form, called Ch’an-na) the disciple would have to compose a dissertation or essay to be posted for all to see within the monastery after he had been assigned a koan by the master. The koan is given to a student to solve to help him along his studies in Zen Buddhism; sometimes it’s meant to point out the spiritual impasse he’s gotten himself into. Many Westerners are aware of the famous koan, “What is the sound of one hand clapping?” What they are not aware of is that the koan was given to a person, as specifically as a prescription would be. Just as you would not take someone else’s prescription, even if you have similar symptoms, you could not answer another’s koan simply because it would not apply to your situation. (By the way, “the sound of one hand clapping” referred to the method that this individual was using in his attempts at enlightenment which was as useless or impossible as trying to clap with only one hand.)

Tesshu helped his physician, Dr. Chiba Rozo, attain the Way: “[P]onder this verse for a while: ‘In the cosmos, not a single day; only one person in heaven and earth.’ When you’ve got the meaning, let me know.” When doctor Rozo penetrated the koan, Tesshu gave him another one: “Right now where is the spirit of a superior man?” Eventually Rozo became a confirmed Zen practitioner. When he had difficulty reconciling his householder’s duties with his Zen practice, Tesshu had this advice to offer: “Love your wife with all your heart and attain enlightenment in the midst of everyday life.”

Tesshu had great compassion. One day a young man from the country wanted his help to obtain a government job. Tesshu asked him, “To become a government employee a certain amount of education is necessary. Have you done much studying?” The young man’s family had been ruined and they had no money for his schooling. Tesshu pondered this then said, “I want you to tell me what ‘not one thing’ means. Think it over day and night and do not come back here until you have an answer.” Eventually the young man was able to solve Tesshu’s many koans. Satisfied with his education, Tesshu recommended him for a position and the young man went on to become an exemplary civil servant.

Tesshu did not lack a sense of humor. One fellow wanted to take up Zen to “slide through life free of stress.” Tesshu told him bluntly: “In my Zen, if you are a samurai, you walk the way of a samurai; if you are a merchant, you walk the way of a merchant. The kind of Zen you want is best taken up with a clown.”

Tesshu died of stomach cancer; he passed away in zazen posture on July 19, 1888, at the age of fifty-two.

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REFLECTIONS ON SWORDSMANSHIP AND GOJU-RYU:

Oshiro sensei once told me, “You practice karate, kobudo, and Iaido; do not think of them as three martial arts. Think of them as one. There is only one martial art.”

When you remove the barriers of style, you can understand one thing in terms of another. Goju-ryu, for instance, can be understood through swordsmanship: Tesshu once described a kendo teacher he could not best in these terms: “Asari was different from any other swordsman I had ever faced: flexible on the outside, diamond hard on the inside.” Indeed, that is the very definition of Goju-ryu. Instead of thinking in terms of “hard and soft”, or half-hard, half-soft, or even soft blocks/hard strikes as some would have it, you must think of yourself as flexible on the outside (able to fluidly adapt) but diamond-hard on the inside (indomitable like a mountain.)

Here are Tesshu’s thoughts on kumitachi (sword sparring): “The way to practice kumitachi is ‘seize and release, release and seize.’ ‘Seize’ means to seize the opponent’s ki; ‘release’ means to release one’s own ki.” (‘Ki’ is the Japanese word for internal energy). If you recall, the name of Goju-ryu was taken from the verse, “Ho Go Ju Don To”, one of the eight principles of martial arts in the Bubishi. It means, “the principle of Hard and Soft is seize and release.” (The words “don” and “to” are usually translated as “inhale” and “exhale”, to comply with the breathing method of Goju-ryu. However, they really mean “take in” and “expel” quite graphically.) Viewed in this light, the meaning of Goju-ryu is no longer limited by breathing action--represented by Sanchin and Tensho katas--but by its martial relationship between two opponents in an encounter.

What are Tesshu’s admonitions regarding martial arts? “To practice swordsmanship means to enter a training hall. It consists of much more than going in and out of a school room. It is a pledge made between teacher and student. [S]wordsmanship [is] a Way of training the body and of setting aright the mind in a polite and civilized manner. A proper attitude is essential.”

Tesshu referred to Zen as the “ordinary mind”: “When there is anger, be angry. When there is sorrow, be sad. When there is pleasure, rejoice in it. This is acting accordingly free of hindrance. Swordsmanship is exactly the same. One’s actions in everyday life should be conducted in a similar manner. Absolute freedom is not being hindered by anything. When sitting, sit; when walking, walk. Speech, silence, movement, stillness–all arise from the same source. The cutting edge of the Mind-sword is unequaled.”

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WORDS TO LIVE BY:

–“Do not speak of others’ faults; do not boast about yourself; never expect anything for services rendered; never forget kindness received. If you want to attain true victory, broaden your understanding of virtue. No enemy can defeat a man of superior virtue. Attempting to win through exclusive reliance on technique will lead you nowhere.”

–Seizan Yamaoka (Tesshu’s teacher whose name he took after he married Seizan’s sister)

–“If an opponent frightens or confuses you, it means you lack true insight. Solve the koan of ‘Originally not one thing exists’ and nothing will obstruct you.”

–Zen master Ganno

–“There is victory and defeat in swordsmanship, but forging the spirit is far more important. What is the secret? The mind has no limits. Study this and practice harder!”

–Tesshu Yamaoka

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RECOMMENDED READING:

Another oldie but goodie: THE SWORD OF NO-SWORD (The Life of the Master Warrior Tesshu) by John Stevens, published by Shambhala, 1994. Tesshu Yamaoka was probably the most famous swordsman of 19^th century Japan; unlike Musashi, he did not kill people in duels. But, as he himself put it, “If Miyamoto Musashi himself were to come back to challenge me, I wouldn’t be defeated.”

He was an accomplished warrior, calligrapher, and enlightened Zen teacher. He was also absolutely fearless, in the most extreme sense of the word. Tesshu was a rare man who attained deep enlightenment through martial art training and Zazen; he taught and cared for others selflessly, often at his own expense, even though the Meiji Restoration had ruined him.