The Development of Wado Ryu Karate Kata

There was an excellent article at The Budo Journeyman about the development of kata within the Wado Ryu karate style.It makes one think about how kata developed within one's own style. An excerpt is below. The full post may be read here.

 

In this instalment:

·       The canonical Wado kata.

·       Kata as ‘form’.

·       Western projections on to kata.

·       Taking the kata literally.

·       Chasing rabbits. What we grasp with one hand, we lose with the other.

·       When body mechanics started to become important.

·       Those ‘extra/advanced’ kata.

·       Otsuka Sensei reveals some of the meaning behind moves in the ‘extra’ kata.

·       The concept of the ‘all-rounder’ as an ideal rather than a reality.

·       The controversy over the Okinawan origins as they relate to Wado.

A focus specifically on solo kata.

The kata of Wado karate and the teaching intentions.

Starting from the most basic of basics; the solo kata of Wado are intended as a set of teaching steps, incrementally adding challenges as we move up the grade ladder.

Initially, in the UK and Europe the core kata were set with the five ‘Pinan’ kata, plus Kushanku, Naihanchi, Seishan and Chinto. An acknowledged canonical nine solo kata.

To many western Wado students the rationale behind the core solo kata seems to be the most difficult to justify – but not so with the Japanese Sensei. For the Japanese there are no questions to ask, it just is what it is.

This is wrapped up in Japanese culture and is actually quite alien to western thinking. If you want to get a handle on how ‘kata’ (in its broadest term) exists in Japanese culture I would recommend the book by Boye Lafayette De Mente, ‘Kata – The key to understanding and dealing with the Japanese’.

Kata as ‘Form’.

You have to have a good understanding of written Japanese to pick apart the Kanji used for ‘kata’ and, take it from me, Otsuka Sensei had a very nuanced interpretation of how the character should be manifested in physical form. See the generally available – though ‘limited edition’, Otsuka kata book, and the chapter/section on ‘kata’ and ‘Igata’, the latter is a simple template, with no meaning beyond being a mould to make other identical artefacts. Its purpose is limited to that end (question; do we do kata with the sole objective of getting good at kata?)

Where the waters got muddy.

This intention is obvious to the Japanese Wado Sensei, but not to us westerners. We have a tendency to project other ideas on to the kata, ones that are more in-line with western linear thinking. This doesn’t square with the Japanese outlook though. Westerners, when struggling to find meaning will invent a meaning of their own. This is why there is a compulsion to shamelessly indulge in reverse engineering.

The Japanese were not immune to also creating simplistic applications for kata moves; but in lots of ways these were just adjuncts to the functional lower-level paired kata.

It’s easy to criticise these as just being ‘karate formal techniques used against other karate formal techniques’, but they are not meant to be judged as self-defence techniques, they are just another formalised set running a similar agenda to the kyu grade paired kata, (either Sanbon or Ippon Gumite).

The critics would ask; how do you square these as being Self-Defence? The frustrating and annoying answers are, ‘they are, yet they aren’t’ and ‘it depends how you define it’. Or an answer that would really annoy them, ‘they are, but you have to go the long way round to get there’. That last one is a more honest answer. It just means that you look at the whole discipline of kata training as involving a long list of agenda items and somewhere way down comes the idea that the fuller list of accumulated abilities has a good chance of being useful to you in a fight. Another handy question is; if you have enough years’ experience behind you, do you find yourself using strategies learned in kata in your free fighting? If you don’t, then there’s definitely something missing in your training.

Misunderstandings through taking things very very literally.

To some degree the early pioneer Japanese Sensei in Wado karate unintentionally added fuel to the fire of the naysayers and the critics.

I would refer you to the crowd-pleasing demonstrations that Suzuki Sensei performed showing ‘applications’ of Pinan kata, which the uneducated audience took very literally (the truth was that back in the 70’s and 80’s we were all ‘uneducated’).

Example; in the demos we unquestioningly accepted that the upper and lower ‘X’ blocks were showing two hands dealing with one attack, whereas in Wado this strategy is considered an anathema. (There are examples where two hands are deployed into the same zone, but each doing a slightly different job, but not a literal Juji-Uke). This was just another unacknowledged different level of formalisation.

The Aging Martial Artist

There was a post over at Budo Journeyman about aging and training. An excerpt is below. The full post may be read here.

I found myself in a gym recently, training alongside the usual mixed clientele of weights, machines and treadmill enthusiasts; each of us within our own bubble.

The oldster (like me) were operating on a very different agenda to the young guys. Get beyond the classical quote from Horace, "Eram quod es; eris quod sum" – “I was what you are. You will become what I am”.  And you’ll fully understood what they were after; because, forty years ago, that was me.

But the more senior trainees seemed to have very different goals in mind. I’d like to think that these were the wise and enlightened ones, who figured out that the slippery slope into senescence cannot be halted, but at least it can be slowed down to a snails’ pace.

Over the last decade I have been on a deep dive into the issues surrounding exercise and human physical functioning; in fact, I have written quite a few layman’s pieces on this in past Substack posts. But, I thought I would share a few of my own lightbulb moments.

Here is the first.

The decline is not slow and incremental.

Recent research seems to suggest that it’s not a slow ticking clock that causes physical decline but actually, across the sexes there are two significant spikes in dramatic decline. One occurs in the mid 40’s; scientists knew this but initially thought that statistics were skewed by the menopause in woman in that age group – but no… men have identical declines.

The other spike is in the early 60’s. A Japanese Wado teacher warned me of this, “You wait till you hit the 60’s barrier” he cheerfully told me.

So that’s the bad news, but it’s better to be warned ahead of time than to live in ignorance and then be blindsided by it.

Recent article on this subject in the Guardian.

Weight training as you age is good for you.

Let me call it ‘resistance training’, the whole weight training thing is tainted in my mind. Too much vanity involved. I have seen so many young guys sweating it out in the gym with the mistaken belief that it will help them get laid. All that effort to follow an unfounded theory that big muscles are sexy. The reality is that it’s all about impressing other men.

Initially my research on resistance work suggested that as muscles lose their elasticity with aging joint injury is liable to occur. If the supporting muscles around a stressed joint are strengthened and atrophy is avoided (through under-use) then these muscles and ligaments will kick in if the joint is abruptly taken outside of its normal range, or suddenly jerked into a danger zone. Think of how a seat belt works; a sudden jolt and everything locks up tight.

Atrophy is a total curse to the aging body. Spend any time around old people and it’s clear what’s going on. Watch anyone in their senior years manoeuvre themselves in and out of a chair and you’ll get the picture.

But, although the theory holds up, there’s more going on.

Break down and build up – at a cellular level.

It’s simple really; there are two systems going on as we age; the actual aging process, the one we can’t avoid, and then there is decay. The first we have very little control of and the second we can actually do something about.

‘Ageing’ is about hair going grey and skin losing its elasticity, there’s not a lot you can change about that, but ‘decay’ is a different matter.

Decay becomes a big issue when we hit our forties or fifties. Like a switch is flipped that turns us away from the jolly indestructibility of youth and the signals that tell us to grow, and instead towards the signals that cause decay and senescence.

The good news is that this process can be hijacked to offset the proclivity towards decay, and trigger positive growth. The key is exercise and activity. It all sounds very ‘common sense’ but we have too many distractions in our lives, too many excuses and it is so easy to push it aside.

(I am grateful to the writings of Chris Crowley and Dr Henry Lodge for these very basic insights).

Put simply; at cellular level the whole body operates under a system of break down and rebuild better. Even in normal life, without exercise, we experience micro-traumas. These set off a process of rebuilding that goes beyond mere renovation. And this is where exercise comes in.

It’s not too dramatic to say that a workout is like a demolition job at cellular level, but once the ground has been cleared the expert builders move in and create something much better. In the process of demolition cells that have had their day and are just laying around either doing nothing or waiting to mutate into something much more sinister are actually cleared away.

Heart - Mind

At Isshindo blog, there was a post about Kokoro - Heart/Mind. An excerpt is below. The full post may be read here.

If I had not “become” a Marine these words would have had little effect, yet, because I am a “Marine” this does, has and always will hold a special place in my heart, my mind and in my spirit.

Those who study the system of “Isshinryu [心]” will recognize the character of kokoro being the same as in Isshin [一心] The following provides additional insight into what Tatsuo-san was thinking when he created his system.

Kokoro (心) is a Japanese term that carries profound significance, often translating as "heart," "mind," or "spirit." However, these translations only scratch the surface, as *kokoro* encompasses a broader and more integrated concept in Japanese culture and philosophy.

Etymology and Meaning

At its core, kokoro represents the center of one’s being, merging emotions, intellect, and willpower into one. Unlike the Western division between mind and body, the Japanese concept of kokoro views these elements as interconnected and inseparable. It refers not only to a person’s thoughts but also to their emotions, consciousness, and inner essence.

- Heart: Kokoro is often associated with one’s emotions or spirit, similar to how "heart" is used in English to describe the seat of feeling and compassion.

- Mind: It also encompasses the intellectual and reasoning part of the self, linking it with thoughts and awareness.

- Spirit: As kokoro pertains to the spirit, it touches upon the essence of character, inner strength, and moral fiber.

In martial arts and other disciplines, the use of kokoro frequently emphasizes a unified mind, body, and spirit.

Kokoro in Martial Arts

In martial arts such as Karate and Aikido, kokoro is an essential concept linked to mental strength, emotional regulation, and spiritual growth. Warriors are encouraged to develop a resilient kokoro to face challenges with both courage and humility.

- Mental strength: A strong kokoro represents the mental resilience necessary to overcome fear, pressure, and adversities in combat and life.

- Humility and Compassion: At the same time, kokoro is tied to humility, empathy, and the deep emotional connection to others, stressing the importance of moral character in martial practice.

For example, in Samurai traditions, a balanced kokoro was seen as the foundation for proper decision-making, ensuring that actions align with virtue rather than being driven by impulsiveness.

Kokoro in Zen and Japanese Philosophy

In Zen Buddhism, kokoro is integral to understanding the nature of self and achieving mindfulness or enlightenment. The term aligns with the Zen idea of a quiet, focused mind that is free from distractions and attachments. The unification of mind and heart is crucial in achieving Mushin no Shin (mind of no mind), a state where one reacts effortlessly and harmoniously without conscious thought.

Zen teachings suggest that a calm kokoro is necessary to attain Satori (enlightenment). This idea can be linked to the broader philosophical notion of kokoro as the essence of balance and harmony in life.

 

Applications of Karate Kata

 

2024 Birthday Post

I'm 67 today. Won't you help me celebrate?

 

I've been retired for over a year now. 

After last year's misadventure with the motorhome, I was certainly surprised this year.

The Mrs and I were staying with friends in Lexington MI on Lake Huron for the 4th of July weekend.On a misty Sunday morning, we decided to drive to Port Sanilac, where we had a vacation home, which we sold about 10 years ago.

 

Among the reasons we sold it were that we weren't using as much as we thought, we had no view of the lake and it was a matter of out of sight, out of mind; and we had some setbacks. The pipes froze one winter and burst.The water main in the park had also ruptured... directly beneath our unit. It wasn't the optimal experience.

We sold the place and paid off our primary home with the proceeds. It turned out to be good timing for that, because I was laid off from a job a few months later.

Anyway, we went to look at the old place. While driving around, I noticed that there was an open house that was just shutting down. My wife and I asked if we could see the place and so we did.

It was pretty nice. It's less than 500 ft from Lake Huron and there is a nice view of the lake from the deck.

We thought we might just have happy eyes, so we asked the people we were staying with to meet us and take a look. The husband is handy, so he might see some flaws that I missed.

They thought it was quite a place too.

We said our goodbyes to the owners and went to meet up with some more friends at a local bar in Port Sanilac. 

After a couple of beers, my wife said, "why don't you go back and make them an offer."

I did. They took it. We bought the place. Once again, life changes.

 

The vacation home is keeping me pretty busy. We took possession in August and have been spending our time about 50/50 between there and our primary home. 

My habits and routines are out the window, which is a little stressful. I know that I'll fall into a rhythm, once the place is set up the way my wife wants it, but right now, I'm really hopping. It's all good. I'm accomplishing a lot.

In other news, I have a retirement job. Sort of.

A handful of times a year beginning about a year ago, I've been working at trade shows as a "booth babe" for a small software company. The money has been great, the venues are all top shelf. I'm accumulating loyalty points for hotels and airfare. It's all good.

Unfortunately, the company recently hired a full time salesman who will be working future shows next year. My only opportunities will be when they want a presence at two shows that happen to be taking place at the same time, in different location. It's been a good run.

Being retired, my taijiquan practice has been flourishing. I've been reading a lot (even with the time demands of maintaining two places). I'm walking a lot. Losing a little weight. My health is good.

My wife and daughters are all doing well. 

Life is good.

Let's finish with this: 

 

 

Mind Like Water

Over at the Isshindo blog, there was a post about Mizu no Kokoro, Mind Like Water. An excerpt is below. The full post may be read here.

Mizu no Kokoro (水の心), which translates to "Mind like Water," is a concept that originates from Zen philosophy and has been integrated into various martial arts, including Karate. It represents a state of mental clarity and calmness, akin to the nature of water.

Meaning and Symbolism:

- Water is often used in Zen and martial arts philosophy to symbolize adaptability, fluidity, and purity. Water is soft, yet powerful, as it can gently flow around obstacles or, with enough force, erode solid rock over time.

- Mizu no Kokoro refers to the mind that is free of attachment, distractions, or rigid thinking. It is a state of perfect balance, where the mind remains calm and responsive, able to adapt to any situation in a fluid manner, without being overwhelmed by emotions or external pressures.

How It Applies in Martial Arts:

1. Adaptability and Flexibility: Just like water adapts to the shape of its container, a martial artist with "Mizu no Kokoro" can adjust to the circumstances of a fight or conflict, responding appropriately rather than reacting out of fear or anger.

2. Calm in Chaos: In stressful or dangerous situations, the ability to remain calm and focused, as if the mind were as smooth as still water, allows for better decision-making and action.

3. Non-attachment: This state of mind involves not being fixated on winning or losing, but rather being present and fluid in the moment, adapting without being thrown off course by the outcome of the situation.

4. Effortless Action (Mushin): "Mizu no Kokoro" is closely aligned with the concept of "Mushin" (無心), or "no-mind," where the practitioner does not force or overthink actions. The mind remains open and free, allowing techniques to flow naturally, much like water moving over rocks.

Judo for Self Defense

 

One Mind

Over at the Isshindo blog, there was a recent post on Isshin, "one mind." An excerpt is below. The full post may be read here.

Just when you thought you knew everything about Tatsuo-san’s “Isshin.” The following provides insight into the very foundation on which Isshinryu was built by Tatsuo-san, creator and founder of Okinawan Isshinryu Karate-jutsu!

"Isshin" (一心) is a Japanese term that translates to "one mind" or "single-heartedness." It represents a focused, undivided mind or spirit that is fully present and dedicated to a single purpose. The concept of Isshin is significant in many Eastern philosophies and martial arts, particularly in Karate and Zen Buddhism.

Key Elements of Isshin

1. Single-minded Focus: Isshin refers to the idea of total concentration on the present moment and task. In martial arts, this means that a practitioner focuses entirely on a strike, a movement, or a defense, without distraction or hesitation. Isshin represents the alignment of body, mind, and spirit toward a unified action.

2. Undivided Will: Isshin also refers to a state where one’s will or intent is not scattered across multiple thoughts or desires. This is important in both martial and spiritual practices where being fully dedicated to the present is critical for effectiveness.

3. Zen Philosophy Connection: In Zen Buddhism, Isshin is akin to the concept of mindfulness or shoshin (初心), a beginner's mind that remains open, clear, and free from distractions. It aligns with the Zen pursuit of living in the present moment without being hindered by the past or future, allowing for pure, unfiltered experience.

4. Practical Application in Martial Arts: In martial arts, Isshin embodies the idea of committing fully to each movement or technique. A martial artist must eliminate distractions, avoid hesitation, and devote their entire mind and energy to the execution of defense. In traditional Okinawan karate, Isshin contributes to "zanshin" (awareness of one's surroundings), helping practitioners stay focused and ready even after executing a technique.

5. Emotional Discipline: Isshin is also a mental and emotional discipline. It teaches practitioners to channel their energy toward a single purpose and to remain calm and composed under pressure. By focusing the mind, a person can control emotional responses, such as fear, anger, or anxiety.

Visiting Other Dojo Back in the Day

Over at Ellis Amdur's excellent Kogen Budo blog, there was a guest post about what it was like to visit other dojo back in the classical period and how should one conduct oneself when visiting today?. An excerpt is below. The full post may be read here.

 

VISITING OTHER RYŪHA: A HISTORICAL PERSPECTIVE

In the Edo period, unless one were a dignitary of a feudal domain, there were few reasons for a practitioner of a ryūha to visit another ryūha other than to make a challenge. Once safety equipment had been developed, this was not necessarily a hostile action, but it was, as I have described elsewhere, always potentially so. If one intended to ‘cross-train,’ this usually followed a match—the loser trained with the victor. Perhaps the most likely exception to this was if a young man became acquainted with a venerable warrior. An example of that is recorded in the internal records of Takenouchi-ryū.

. . . , the family lost its castle to an alliance of Oda Nobunaga and the Hashiba clan.[2] They fled to an adjacent valley in Owari in 1571, . . . . The Takenouchi were welcomed by the Shimizu lord, Shinmen Iga no Kami. Takenouchi Hisamori, the founder the ryū, then a seventy-eight-year-old man, became the guest of a thirty-one-year-old warrior, Shinmen Munisai Taketo. Takenouchi-ryū records state, “They did not see each other as competitors or enemies but instead paid each other respect as teacher and student.” Hisamori taught him kogusoku—in his school, close-combat, particularly incorporating the use of a dagger in grappling. Munisai was described as a diligent student. [Amdur, Old School, p. 174].

This, however, was not the norm. The idea of visiting another ryūha to observe their practice, with no intention of requesting an opportunity to enroll in the school, is a modern one. This is true even among dōjōs of the same ryūha. Were a student of a ryūha to travel: be it across town or to the next domain and request to train, it would very likely be viewed as an attempt to shame the ‘host school,’ to show that the visiting student, an exemplar of his teacher, was learning things better than what the host school had to offer.

That we are able to visit other schools in modern times, even being invited to practice for a day to experience the character of the school indicates a remarkable change in the nature of traditional schools. For the most part, we do not regard each other as enemies, even rivals. On the one hand, this is positive: knowledge shared can be for the benefit of all, and this is a phenomenon most likely in peaceful times. On the other hand, we run the danger of dulling the sharp edge of distinction, that which makes each school unique as a fighting art, an edge that is honed by adversity rather than amity.

VISITING FAMILY

Historically speaking,  ryūha exclusively headed by sōke, lineal headmasters who managed a single dōjō, was a rather unusual phenomenon. Instead, most koryū-bugei certified various individuals as licensed instructors. In this system, once one was certified, one left to set up one’s own school, no more beholden to one’s teacher than a PhD graduate is beholden to his or her graduate school advisor. They were independent, and they would establish schools in various locations under the same name, with no reference or communication back to a headquarters.  The idea of shibu-dōjō (支部道場, ‘branch schools’) under the aegis of a central authority was quite uncommon until modern times. This is true even in modern martial arts. The Aikikai, the mainstream organization of Ueshiba Morihei’s aikidō, allowed the opening of its first branch dōjō, the Kuwamori Dōjō, (where certified instructors of the headquarters were dispatched to teach) in 1951.

As I have discussed elsewhere, when one became the student of a teacher, one was bound by strict, universally understood rules, grounded in feudal culture. In such a culture, the idea of visiting other schools of the same ryūha, led by other teachers, either junior or senior to one’s own, would have been a fraught subject, even if done so bearing a letter of introduction from one’s own instructor. It might have been interpreted as an implicit message that the student found his own teacher lacking, and either the teacher was trying to get rid of him or wanted him humbled or, conceivably, that they were visiting as a kind of challenge, to throw down a gauntlet, so to speak, demonstrating that what they learned from their own instructor was superior. It should also be remembered that travel was not a simple matter in the Edo period; one needed official permission to leave one’s domain, so the idea of casually visiting another faction of one’s own school to augment one’s understanding of what one received from one’s own teacher was unlikely. In other words, a visit was always meaningful.

To be sure, in the late Edo and early Meiji period, when the bulk of training involved forms of freestyle competition, be it armored fencing with split bamboo sword replicas or jūjutsu matches, people frequently visited other schools, be they other ryūha or one’s own. Then, the challenge was explicit, but not always hostile. One might also stay and train, sometimes for long periods of time, because, for the most part, people were studying increasingly generic methods of martial arts practice. Competitive practice, which eventually became kendō and jūdō, began to create universal martial arts, quite different from sectarian, hermetic ryūha.

Withal, the old ryūha still survive, and they do so by maintaining an old, even archaic, perspective. With that in mind, how should one visit another dōjō within one’s own ryūha?