Kaishugata and Timing Part 3: Go-rei and Flow of the Kata

How many times have you caught yourself just practicing the steps to a certain kata?  Have you ever wondered why certain senseis count rhythmically during kata step practice, or does your sensei just count out the steps in monotone while you practice the steps in the dojo?  If you have ever wondered this, you are not alone.

In Part 1 and 2 we talked a lot of about the differences (mainly for Goju... but may pertain to your style of Karate) of Heishugata and Kaishugata.  In Goju Ryu, we always start with Sanchin, which is one of our main Heishugatas and close with Tensho, Sanchin's counterpart of the pair of Heishugatas.  In between we have 10 Kaishugatas which may or may not be familar to you or your style of study. Here, in this article, I'd like to discuss, regardless of which Kaishugata you study, that there is an important factor in regards to the Kata's Go-rei... or step counting is crucial to help your students understand the flow of a kata.

You may be already thinking... why would step counting be crucial to the flow of a Kata?  I'll be honest, I didn't pick up on this technique until I was in my advanced ranks.  This is probably because while you are still a novice, you are earnestly trying to focus just on the patterns of techniques and not so much the Bunkai or the application. 

Just a side note... if you are trying to figure out the Bunkai before you have learned the steps (trust me... this shows your enthusiasm but there is a gradual progression you should follow)... take a step back.  Learn the steps first then have a senpai or a Sensei gradually help you with the application... trust me... it makes a big difference.  First you learn to crawl, then to walk, and finally to run.  Natural progression.

However, Bunkai is the key.  If you do not understand the application of the Kata, then you will also have issues with the flow of the Kata.  Those who have a certain mastery over a certain Kata, understand that executing the Kata is not just on a set of monotone counts.  There is a living energy to the Kata... sometimes enough that you will have to focus on playing or executing the "pauses" or the non-active parts of the Kata so that the Kata flows the way it should be.

Many of you may know the Kata, Seienchin... this Kata is the 2nd Dan required Kata along with Sanchin and Tensho for JKF testing (Japan Karatedo Federation Goju-kai).  This Kata has a lot of changes in sequence combined with change in 4 corner (NW, NE, SW, SE) enbusen.  These transitions can easily be rushed through and the practitioner can move on to the next sequence without properly finishing the series of techniques.  I see this flaw in tournament quite a bit.  While this Kata is beautiful with its large flowing upper body techniques, for someone who understands the Bunkai or application of this Kata can easily see, feel, and anticipate the movements even just by watching someone else execute the Kata.  In Kata, Seienchin, playing the "pauses" are as important as the flow of the kata... the pauses help transition and make the kata more fluid rather than trying to push through sequences.  The pauses also help with breathing through the kata.  Learning this was the key to understanding this kata in more detail.

For those who do not practice Goju, take this back and practice with some of the Kihon (basic) kata.  Try to feel the flow of the techniques.  Remember, Kata should start with a block.  All Goju Ryu katas start with a block... and then transition to counter-attack.  This should give you the intial feel of the Kata.  Work with your senpais and your senseis to understand the flow and hopefully this will give you a better understanding of your choice kata.

Kaishugata and Timing Part 2

Kaishugata and Timing Part 2



In part one, I asked three questions... 1. Do you know what the objective of the kata is... What does the name of the kata mean? 2. How can I apply my techniques to meet that objective... Does the execution of my technique do the kata justice? and 3. How can I make the kata mine... Do I understand the objective and understand the bunkai of the kata?

These three questions have been the focus of my training for the past few years when focusing on kata.  While continuing to practice the basics or kihon of my style, I've really needed to look at the bunkai to understand how my kata is developing... and trust me it is not pretty.

In the past few of years, I've had a pretty enjoyable time working on my required katas. I would say they are my favorite within my style.

1. Sanseiru = San Dan Kata = 3rd Dan Requirement
2. Shisochin = Yon Dan Kata = 4th Dan Requirement
3. Seipai = Go Dan Kata = 5th Dan Requirement

These kata are the precursor to the most challenging katas within Goju Ryu, which are, Seisan, Kururunfa, and Suparimpei (Pechurin).  However, these katas above (besides Seiunchin) tested your abilitly to comprehend advanced bunkai in Goju.  Once you are able to break down the katas and understand their purpose it is very enlightening and will help you when you go to execute said katas.

While there are many interpretations of the katas above, I'd like to share some thoughts on them through my experience.  PLEASE REMEMBER... I am not stating that my interpretations are the end all... if my interpretation conflicts with what you are taught on the above said katas... please do take my interpretations with a grain of salt.  We as karateka evolve through our own experiences and I just hope my insight gives you another perspective.  Also... while there are a lot of kata explanations out on the Web... 2 sources I would recommend for the essence of Goju Kata explanation would be 1. The Goju Ryu Bible (green book) issued by JKF Goju Kai and 2. www.gojuryu.net. In the event you can not find either two... then Wikipedia and http://www.uchinadi-kan.org/kata/katalist.html have also a good listing and explanation of the 12 Goju Ryu kata.

*Kata List Picture Credits to http://www.uchinadi-kan.org/images/500_katachart.jpg

Sanseiru - 36 Hands - 三十六手

To me, this kata represents the ability to limit the mobility of my opponents.  The introduction of "kansetsu geri" is very significant because it is a very devastating attack for having the potential of being able to destroy joints and break bones. However, in order to execute such techinque in this kata requires correct posturing, stance, muscle tension, and the ability to quickly rebound from said technique and change directions.  Unlike Sanchin or Tensho, you'll have to be able to "pop" and "lock" in order for the kansetsu geri to be effective.  Many practitioners like to really show off their kick but most tend to "over thrust" and therefore find themselves in an awkward position when they move to turn.  Biggest problem is that their "jyohanshin" (upper body) and their "kahanshin" (lower body) are not in sync and the flow of the kata suffers from it. (mainly from not being able to properly use their core and their hips)

Shisochin - Four Directions of Conflict - 四向戦
The look of simplicity of this kata makes it the perfect kata to test future instructors to see if they have managed to master basic enbusen and attack angles. This kata heeds no yield to the practitioner.  It gives your instructor all the angle he or she needs to see you as clear as day.  Challenging points where hip rotation and core strength are a key are on both front and back progressions of the ura kake uke and the lower harai uke. Challenge comes from transitioning in zenkutsudachi (leaning forward stance)... where many people end up in kokutsudachi (reverse leaning forward stance) or a zenkutsu that is too long or one that the embusen is way off.  If this happens then the ura kake uke and lower harai uke can not easily progress to the grab and breaking of the arm.  Again, "jyohanshin" and "kahanshin" must be in sync in order for timing to come together.  This is a definite must if you understand the bunkai to this section of the kata. NOTE - One of Miyagi Chojun's favorite kata.

Seipai - 18 Hands - 十八手
My favorite kata. While it was said that this kata was developed in China by masters who wanted to weed out "technique thieves" by developing advanced kata, I can see why because you may easily learn the steps to this kata but may never know the depth of it.  This kata has many favorite techniques of mine, including multiple releases or escapes from being grabbed, not a groin strike but a "love tap" to the testicles, an arm break or submission from a standing position, and a finishing take down move.  However, but as I mentioned before, you would never understand that these techniques are incorporated into this kata without studying the depth and is carefully hidden within the "steps" of this kata. 

This kata focuses on embusen as well.  Without your embusen and the proper flow of kata (will be discussed along with go-rei (counting) in Part 3) it is very hard to get the timing of these techinques.  Again, upper body and lower body must be in sync (start to see the pattern??) in order for the techniques to be viable to ebb and flow.

I was told many times when I was younger that when I practice that "jyukusei ga tarinai" (and even now at times) meaning that I am not practicing with feeling, with intent, or application.  This means that I was only practicing the steps.  I'd be tired and only wanting to complete the kata so that I could go home.  That is when my senseis would push me.  They would come out and force me to think about the kata rather than to just think of the steps and that alone would help me get through the kata. 

***Warning*** I would urge caution if you are to use this methodolgy for your junior students... meaning becareful if you are going to criticize them for only practicing the steps.  They are still coming into their own... most just trying to memorize the steps... unless they are preparing for purple belt, brown belt, or Junior Black Belt... then hence they should start to understand bunkai and be able to execute the kata with intent and application.

With the requests coming through, this post looks like its going to be a continual thread.  In Part 3 I'll focus on counting and try to explain how the flow of katas is hard to teach for some instructors. 

Fatherhood and Training

How do you balance 1. Work, 2. Being a Father, and 3. Your Training?  This is a delicate equation that I am trying to balance and I am miserably failing on this account.  Let me tell you for any of you first time fathers out there you are definitely going to have to choose your priorities.  For myself, I have been concentrating on the first two priorities and thus have created this blog to fulfill at least my continuous training of the mind.  While, currently, I am not able to attend the dojo much due to my current obligations, I keep connecting with my dojo and the ever so humble and accomodating Karate Community to keep my mental training going.  But this is a big problem for me and I know it will be for you future Karateka fathers out there.

I had a good chance to connect with a good Karate brother of mine, +Johnpaul Williams, who is my sounding board when my head gets too loud.  He has 3 kids and has been training as long as I have.  My question to him was "how do you do it?"  His answer was simple... "just take him with you." I just laughed because the answer was just that simple.  It made sense but I'll have to find another way to get around the second issue I have.  Logistics.  I live in Anaheim, CA.  About five minute to Disneyland and about 2 miles west of Angel's Stadium. I work in Little Tokyo, Downtown Los Angeles.  My dojo is at the +East San Gabriel Valley Japanese Community Center (#ESGVJCC) which is located in West Covina, CA.  You Los Angelinos know what kind of traffic I have to contend with especially if I work a nine to five type of schedule.  It's not a friendly commute. Sigh.

My son Nathan, just turned 17 months, and I know I'll get some support if I took him to the dojo (which I need to find a way before my wife goes crazy)... but right now isn't the best time.  We're working on his potty training, he's staring to learn how to speak, and we are trying to keep him on a strict sleeping schedule.  My dojo opens it doors about 7:30pm and if we are willing to work, Hamabata Sensei will work us until we drop or he tells us to go home.  As you can tell, this would not be the ideal condition for an 17 month old child.  In turn, I think my wife would give me hell.

So I continue to look for options to balance out the 123 equation.  Eventually I will have to teach my own son or send him to Sensei Grandpa (Sakaue Sr.) for personal training before I get him in the dojo by 6 or 7... we're still a few years out.  You can see the big picture that I am faced with.  I know eventually I will figure it out but if you, those in the real world, have faced this challenge... I am all eyes and ears and would like to know your solutions.  So you dads out there... please hit me up and give me some ideas!  ONEGAISHIMASU!!!

In training and fatherhood.

Kay

Shihan Menkyo - Masters Licenses... Are they truly what we think they are?

Recently, with my Blog going live, I have been getting a lot of questions through personal email channels asking about Shihan Menkyo or Master's Liceneses.  The inquiries have been eye opening to say the least and I hope I can shed some light from one who has been educated in the process of how and when they are awarded.

Now before I go any further, I would like to explain and express that this post is NO way in ANY shape or form disrespecting any practitioner who was awarded a Shihan Menkyo.  I just hope that they hold themselves to the level of professionalism, dedication, and example that the licenses represent and were developed to uphold.

So now we've got that out of the way...

What exactly are Shihan Menkyo?  Well most practitioners wonder what a Renshi, Kyoushi, and Hanshi mean and scratch our head when someone calls themselves a Shihan.  First let me tell you, Shihan and Shihan Menkyo stand apart... while they are similar they are used differently.

Shihan - 師範
The biggest misconception is that the title Shihan is regularly given out to someone who has earned a certain Dan.  In Japan, there are no entitlement issues because to receive a Shihan title is special... it is usually conferred upon you becuase you are an all around model sensei, usually hand picked to succeed or be a contingent successor of the kaiha or ryuha. The Shihan title is usually reserved for the highest ranked dojo sensei who can "educate" (there is a huge difference in the actual meaning behind educate and "teach") not only technique but can be the example not only in the dojo but in life.

Shihan Menkyo are usually used as a tool by Ryuha and Kaiha to setup a legitimate succession plan and are usually hand picked by the Soke (founder) or the surviving successors to keep organizational structure alive.  Most of the time, those with Shihan Menkyo titles will be those instructors who are at the highest ranks/quality and for SMALLER kaiha's (not ryuha) there are usually only one of each. (Hanshi, Kyoushi, and Renshi).

While most of us here in the United States look at Shihan Menkyo as one of the highest awards given by a certain Ryuha or Kaiha, the spirit behind, not the award, or more so the spirit behind the conferrment is what they stand for.  The Japanese sometime explain the awards with a little more flash than they should be because it is very difficult to explain what I am about to explain in english.  Sometimes, you are told that you are receiving the award (in reality it is a conferrment) for just your contribution however, this goes beyond what you have already contributed... but what you will continue to contribute for a lifetime.  In turn, it should represent the continuing hard work, continuing dedication, and the contiuous ability to lead by example.

Shihan Menkyo and their Meanings - Conferrment Responsibilities

Renshi - 錬士

"熟錬した人。  訓練したした人"

Renshi is a title that is conferred upon an instructor who has trained rigorously and thouroughly. A Renshi continually trains hard with the dojo members being an example for the Kyoushi, especially when the Kyoushi needs an example for the dojo student body.  A ryuha or kaiha acknowledges the contributions that the instructor made not only to his seniors but as a benchmark to his students and kohai.

Kyoushi - 教士

"技術を身につけて教える事の出来る人"

Kyoushi is a title that is conferred upon an instructor who has committed the technique to the body and one who can teach (not educate... big difference) others. A Kyoushi has gone through the thourough and rigorus training and has close to flawless technique.  Committing a technique to body is only done to through the countless hours of repetition under a Hanshi level instructor and building the highest level of muscle memory in order to teach the same technique according to the Hanshi's instruction (not abandoning his own interpretations) for the sake of the organization.  Usually a Kyoushi will become a Hanshi's right hand man and will be his tool to set an example for the dojo student body.

Hanshi - 範士

"技術の手本に成る人。模範になる人"

A Hanshi level instructor is one who has the ability to use the techniques he has learned and "educate" others while being example for the dojo student body.  While a Renshi still trains and the Kyoushi teaches, a Hanshi "educates" by showing examples of technique, opens the minds of karateka by introducing his or her interpretations of the set cirriculum and how they relate to traditional training.  Anyone can teach a technique but Hanshi's should have the continual ability to eductate a karateka so their karate grows and evolves.  This title conferred for the HIGHEST level of instruction... and it is recognized by the governing body... never self-proclaimed.

While many have observed their instructors rank progression and the conferrace of Shihan Menkyo, the one aspect that must be considered is that the recipients must continue to grow and be humble.  In the homeland (Japan), while there are many sensei who achieved Karate greatness, in my experience, I have NEVER heard of an instructor refer to themself as a Shihan or by their Shihan Menkyo title.  Even the great senseis just refer to themselves as just "sensei" and respect the Senpai/Kohai system and respect the honorifics they use to speak to someone of higher stature.  Like the Japanese language, certain main topics are just understood and there is no reason to highlight what is already known.

Here in the United States, it is pretty difficult for me sometimes because I do not see the reflection of the spirit of the Shihan Menkyo in some of the practitioners I have met. Most are self-proclaimed without the knowledge of how the Shihan Menkyo System or the Dan system works. (Are there such things as 9th Dan and 10th Dan?  That's for another post) and do not understand that it is not title that is simply given out, that it is a conferred by a larger group that recognizes the talents and contributions made to the organization(s).  This could be partially be at fault of cultural incompatibilities or the lack of translators that have the experience... but any sense I have seen this go to many instructors heads rather than remain humble and continue the legacy that they had started.

While I still respect them and hold them to esteem, I just bite my tougue hope someday, if I am ever conferred with the GREAT responsibility, that I can be that example for my karate flock.

Until then keep practicing hard to become the example!

PS... good talk with my Karate bruddah +Johnpaul Williams. I will have a part 2 of this topic about how you can over do it by calling your senseis by their Shihan Menkyo titles or Shihan... pretty good insight for next time.

Kumite: A Story

Kumite:  A Story



What do you think about when you think about Karate?  When I was a child, I used to get all excited when I saw old Kung Fu movies or when there were Bruce Lee specials on during holiday.  All the high kicks, jump kicks, spin kicks and nunchuku kung-foolery had me on my toes and my father had me on lock down whenever I came close to putting my foot through the wall or my mother's favorite lamp. 

Growing up, I had all the delusions of grandeur thinking that I was bigger than myself.  This continuously got worse as I entered adolescence and noticed that I was capable and that I was bigger than everyone else in my age brackets whenever I competed.  The one thing that I lacked was confidence.  If my kumite started out strong and if I had my opponent on the run, I was very hard to beat.  However, if I had made a mental mistake or if I could not figure out my opponent, there were many a time where you could literally see me sink in quicksand and not be able to recover because my self-confidence was shot.

Luckily, I had very patient senseis willing to work with me and found ways for me to work on my self-confidence so that my kumite outings were more consistent with my ability.  However, this did not happen overnight.  My senseis really had to work on my perception on what Karate was really about. 

The problem was that I was a little man trapped in a big man's body... meaning that I wanted to do little man karate in a big body.  It didn't help that my senseis, Takafumi Hamabata (7th Dan Eibu Kan / JKF) and Katsuhide Kinjo (6th Dan Eibu Kan/JKF) are both mid to high 5 feet weighing about 140, respectively.  In contrast, I am 6 feet and weighing in about 250.  Coming from an organization that does not believe in churning out students that are cookie cutter versions of their senseis, I believe it was a major project for the both of them to try and figure out how to get me to become an effective fighter, both in and out of the ring (competitive and traditional).

Looking back, I believe that their solution was brilliant.  Taking a young karateka with self-confidence issues and focusing on a reactive style of kumite so that blocking was a primary factor in the style of combat was their answer to his many Karate issues.  Lessons and drills included many blocking and intercepting drills to negate offensive momentum, working on instinctual training by focusing on timing and jamming techniques, and finally the endless drilling and repetition back and forth on the dojo floor after class until my body learned how to react without having to think (developed mushin and my zanshin through repetition).  While this worked for this Karateka, I yet to test this similar style of training with my kohai because it may not be what is necessary for them.

I now can say that I have taken what was developed and have made it my own. I can proudly say that no one in my dojo has my exact style of kumite... and I can proudly say that my senseis do not want exact replicas of each other either... they would like to see more individual growth like myself and the other black belts in my class.  When I step out on to the floor, I have the confidence to say, "come and hit me... if you can..." and be in position to go toe to toe with anyone.  This is a good feeling to have.

Have you thought about how your senseis have drawn your Karate out of you?  Do you know your own story or are you still currently figuring that one out.  Sit down and think about it.  Your Karate is continuously being developed.  What is your focus?  Traditional or Competitive?  Both?  There is a lot to think about in developing your Kumite.

ps.  While my adolescent training in Kumite was mainly for competition, the training forced me to see application of kata better because of the defensive mind set I was trained with.  ALL Goju Ryu Kata begin with blocks... and that was the start of another chapter in my Karate life.

Heishugata & Tension

Heishugata & Tension

Most casual practitioners may wonder what heisugata and kaishugata are and how they help us develop our Karate.  Goju Ryu is unique in the fact that in the basic curriculum there are only 12 kata, of which, two are categorized as heishugata and the remaining ten katas are considered kaishugata.  Now, its only fair for me to list those, but many of you may already know which is which.

Heishugata

• Sanchin
• Tensho

Kaishugata

• Gekisai 1
• Gekisai 2
• Saifa
• Seiunchin
• Sanseiru
• Shisochin
• Seipai
• Seisan
• Kururunfa
• Suparimpei (Pechurrin)
• This kata is done differently than you see on YouTube as most are shown in competition.
• Other ryuha such as Shotokan have developed derivatives to adjust to their style.
• Called Hyakuhachiho but in competition may be announced as Suparimpei

While Goju Ryu may not have the impressive selection of kata choices that Shotokan or Shito Ryu offers, Goju Ryu focuses on the 12 above.  Other Kaiha (styles or organizations) within Goju may have developed other kata, training katas, or kata variants depending on the lineage (such as Gekiha (Shorei Kan) or Taikyoku Series (Yamaguchi) kata) but also focus on the above as well.  Many of the kata above, you will see in other Ryuha such as Seiunchin, Seisan, and Kururunfa, which are interesting variants to study.  One thing that I would like to point out is that none of those variants are incorrect, however, there is a depth of understanding the kata and executing the techniques intended by Miyagi Chojun and other Goju forefathers is where the deep understanding comes to life and makes studying the twelve Goju katas very meaningful.

When training kata we may or may not hear the terms Heishugata or Kaishugata.  The funny thing is that if you are at the level where Sanchin and Tensho are mandatory, then you have already begun your understanding of the difference.

Miyagi Chojun taught both Sanchin and Tensho as Heishugata.  While some instructors may breakdown Heishugata as "Closed Hand Kata," as a practitioner just learning Tensho may be confused when told that Tensho is a "Closed Hand Kata" especially when most techniques are open handed. 

The depth of the Heishugata inteded for pratitioners to understand is not if your hands are open or if they are closed.  Heishugata concentrates on the continuous tension required for the kata.  Sanchin was developed for the"GO" aspect or the HARD aspect in Goju, and Tensho later developed to represent the "JU" or the SOFT aspect of our art.  However, just becuase it is hard and soft, this alone doesn't dictate the reason why they are both Heishugata.

Between the two Heishugata in Goju, the best way to describe how tension is held to a beginner, is through the manipulation of tension and muscle memory to acheive a style of body hardening (I think of the image of how a hammer strikes an anvil or pistons when senseis check for tension).  Senseis will be looking at key areas including our core, gluts, traps, lats, quads, hams, all the way down to our toes to see where our tension lies.  A veteran will be able to harness the tension and sync it with their breathing in order to complete the execution of the kata, especially in Sanchin.

Tensho is a different animal.  While the techniques are mainly open handed, your body reacts similarly to that of Sanchin but different in the thought of tension.  While the central mass tension is very similar, arm and leg tension is closer to that one squeezing water out of a wet cloth.  Kiyohara Sensei explained it very clearly to me in Japanese.  He used two specific terms when describing tension in Tensho.  "Nebari" and "Shiboru" are the two terms he used quite often. In simple terms, "Nebari" tension has a viscosity aspect to it.  Think of your "sticky hands" training (if you don't know what "sticky hands" training is consult your sensei)  "Shibori" tension is more of a wringing, squeezing and pressing sensation.  Both types of tension in Tensho are important concepts that must be understood in order to understand the depth of the kata.

So fundementally, both Heishugata are designated by the continual tension that must be applied, learning how to intesify and learning how to relax without losing all of the tension to execute the kata is part of the training that permeates down to basics all the way through Kaishugata, where tension is adjusted to the flow and execution of the techniques involved.

If people are interested in learning more about the flow and applying tension in Kaishugata, please let me know.  I can have another post for that specific topic and we can concetrate on a single Kaishugata at time like if we were breaking down the kata during bunkai.

三戦 - The Three Battles (Sanchin)

三戦 - The Three Battles (Sanchin)

Goju training is deeper than you think.  Even as we train, we may not know the how deep our technique goes.  Kata Sanchin is one good philosophical example within the Goju discipline and maybe I can help you understand why Sanchi is so important.

Sanchin is traslated into "3 Battles."  The three battles in Goju is the representation of the continuous battle between your body, mind, and spirit.  While Kata Sanchin has zen buddhism (zazen to be specific) aspects of training, it is practiced not only to strengthen the "GO" or hard aspect of Goju but bring the three elements of training together in alignment.

Breathing, posture, muscle tension, basic technique, stance, and movement... there is a lot to deal with when practicing Sanchin.  With help from your senpais and your sensei, working to improve your muscle memory in the correct fashion will help you develop your body.  The mind and spirit are another story. 

I have always equated the development of my spirit to the development of my self-confidence.  I have always looked at the improvement of self-confidence to be the culmative successes of short-term and long-term goals. These successes, no matter how small or how large, affect who we are and affect our perspective in life.  Our failures only amplify the successes we achieve. 

Your mind is the hardest to develop.  For practitioners, this is undoubtedly the most frustrating to develop as well because it ties both your physical attributes as well as your spiritual ones.  Our mind, our consciousness, is the start.  How many times while training have you thought, "wow... I would like to learn that technique?" And how many times have you gathered enough courage to attempt that technique only to utterly fail in your first attempts? 

This is becuase our minds are the gateway to bigger and better things.  When our minds touch something that touches our heart... then passion is born.  When passion is born... we physically get involved.  As a good friend told me... this is a cycle... Wash, Rinse, Repeat.  This cycle, regardless if you succeed or fail, is one of the most natural cycles that we as humans face.  It applies to many different things and can be experienced at different levels of intensity.

While it is easy to "ingnite" your mind through passion, keeping or maintaining that passion is the hardest to do.  This is where it gets difficult to train your mind. We have a natural tendency to travel the path of least resistance and find ways to make things easy for ourselves.

Thinking, moving, and developing your personal faith (religious or just personal resolve... doesn't matter) is easily done when focusing on the aspects individually.  Even when praticing Kata Sanchin, it is very simple to learn, memorize, and understand the basic concepts of this basic kata.  However, the Kata does not come "alive" until you have learned how to bring all the aspects together.  Kata Sanchin teaches us this and was developed as such. 

While Kata Sanchin has the most simplest of movements in all 12 Goju Kata, It is definitely the most difficult technically.  This is because of the demands on the body.  Simple (basic) movements means that the karateka must show his mastery of the techniques.  With demostrating mastery of basic technique, your body and breathing must be in sync with the natural flow of the Kata.  Any practitioner will tell you that this more difficult that it seems and can be quite frustrating as many have experienced light headedness from trying too hard.

There are many aspects beyond what I have explained above that need to be mastered by the body (zazen) and the body alone. The mind and spirit fall into balance when that can be accomplished (which is developed simultaneously).  You cannot make progress with Kata Sanchin unless you hone all three aspects together.  It is the continuous battle between the three aspects that helps us find our own unique equilibrium. 



Why do I study Karate?

While my direct instructor pulls lineage from Yamaguchi Goju Ryu and Toguchi Shorei-kan, I have been very lucky to be studying under Takafumi Hamabata (Eibukan 7th dan, Kyoshi) as he has been able to pull in his experiences with both aforementioned lineages of Goju Ryu Karate along with JKF Goju-kai standards, and Eibukan; under the tutelage of Yoshihiro Hisanaga (Eibukan Soke / Kagoshima Goju Kai - 8th dan, Hanshi).

I began my Karate journey January 1st, 1990 - 22 years ago.  It was an odd morning, as I remember curled up in a warm bed.  There was a heavy marine layer that built up along the foothills of the Angeles Crest and I recall heavy moisture in the morning air.  As I heard Rose Parade announcer blaring from the TV in the other room, I'd figured that the rest of my family was immersed in eating Osechi (traditional New Years food) along with Ozoni (either made from vegetables and chicken/seafood or sweetened red bean and rice cakes) while watching the parade coverage before the Rose Bowl game came on.

That morning, my father, Masato Sakaue (Eibukan 5th dan, Renshi - RET) threw a Karate Gi at me and told me that I was going to start my "training."  Now mind you that, I had been immersed in Kendo under the tutelage of my uncle, Masataka Sakaue (Covina Kendo 6th dan) for six years at that point and now THAT training was over.  According to my father, Karate was going to be my path. When you are 12 years old, you do not really understand much.  Heck when I was 6 years old and thrown into Kendo... I didn't know anything at all.  However, it took almost another 6 years of training for me to understand and accept my "path" in life.

In 1996-1997 I received my Shodan... during my pre-yudansha training I worked hard on my kihon, most of the time coping with my time between playing high school football, wrestling, and just being a teenager.  Per my senseis at the time, competition was mandatory to test our skills outside of the dojo regardless if we won or lost as pre-requisite qualification for intra-dojo ranking, especially for black belts. The other pre-requisite was to compile a essay justifying your reasoning of why you study Karate. While these are not mandatory for other dojos or for even JKF / JKF Goju kai, it was mainly adapted so that one could understand that his or her Karate is effective in practical / simulated use.  Our senseis didn't care about the points... they cared about developing quality karateka.  The first was no problem.  I liked competition and I like taking what I learned in the dojo and applying them in free form competitive kumite.  However, the latter, I had trouble with.  How do you express yourself when your path was laid down in front of you to follow? 

Sixteen years later, I find myself asking the same question and in another capacity.  Why do I study Karate?  Sixteen years ago, I don't think I could have told you.  I think I was still in the experimental mode.  I thought it was fun and competitive but lacked the depth of knowledge to explain the reasoning why. Today I can explain it very simply.  I study Karate because I like it.

I like the people who I train with.
I like the people who train me.
I like the depth of Goju Ryu Karate.
I like the connection that Goju Ryu Karate has with my family and my family's history.
I like that Karate has developed me as a person.
I like that Karate keeps me connected to my cultural roots.

The list goes on and on.  If I can pass any of the "likes" above to anyone who wants to learn or who wants to be apart of the Eibukan Family, then it is worth my travel as a karateka.  There is no other reason for me to study Karate.

The Path. Choose Wisely.

Most karate practitioners may not know beyond the basis of their own dojo or ryuha / kaiha.  However, that is to say that many karateka yet to master their own style before pursuing another.  While I have dabbled in many different types of martial arts, I am one of the philosophy that one style is enough regardless of what strengths or weaknesses may lie in the foundation of the style.  The depth in technique and philosophy alone can be studied a lifetime and depending on your instructor and your development complete mastery can never be achieved.

That is what the "DO" in Karatedo, Kendo, Chado, Sado, Judo, etc. represents.  The continuous path of which the practitioner chooses to study the depth in length.  The "kanji" or the Chinese character represents this by bringing two distinct characters 1) longevity and 2) Neck to describe the spirit behind your training.  It is training that you are willing to pursue with your neck stuck out in a vulnerable fashion representing that it can be cut at any time. (Sorry for the Samurai reference).

Many traditional karate practitioners may ask... what does Samurai and Bushido have to do with Karate?  Especially when known that Karate comes from the oppressed Okinawan regime by the Satsuma Government predating the Meiji era.  The founders of Eibukan feel that while Bushido and Karate were formulated at different times and for different purposes, the ideals behind the 7 precepts are valuable to any karateka.

Eibukan and Bushido:  How they tie together

1 – GI (Justice / Moral Righteousness): A Karateka should deal openly and honestly with others and cleaves to the ideals of justice. Moral decisions do not come in shades of gray, only right and wrong.

2 – YUU (Heroic Courage): A Karateka should never fear to act, but lives life fully and wonderfully. Respect and caution replace fear.

3 – JIN (Benevolence / Compassion): A Karateka should take every opportunity to aid others, and create opportunities when they do not arise. As a powerful individual, a Karateka has a responsibility to use that power to help others.

4 – REI (Respect / Polite Courtesy): A Karateka has no reason to be cruel, and no need to prove his strength. Courtesy distinguishes a Karateka from an animal, and reveals one’s true strength.

5 – MAKOTO (Honesty / Complete Sincerity): A Karateka’s conscience is the judge of his honor. The decisions he makes and how he carries them out are a reflection of his true nature.

6 – MEIYO (Honor): When a Karateka has said that he shall perform an action; it is as good as done. He need not make promises; speaking and doing are as if the same.

7 – CHUUGI (Loyalty / Devotion / ***Duty***): A Karateka feels responsible for his actions and their consequences, and is loyal to the people in his care.

***One should reflect upon the samurai’s loyalty to his lord and understand that it was unquestionable and unquestioning.***

(Outdated… however the spirit of this is what helps us understand CHUUGI)