Tuesday, December 3, 2024

Evolution over time

 
The past few days I have been thinking about changes to my art that slowly occurred over the decades. They each took effort to learn and then utilize. Each one changing what I knew.

Let me give a few examples.

I was into my own Isshinryu practice 20 years when I first met Sherman Harrill.  I was practicing, teaching and conducting my own studies on how Isshinryu technique might be used in self defense.  Meeting Sherman was like a 20 year leap forward in my own understanding of how Isshinryu could be used.

I used everything I had learned to attempt to retain what I saw. I took extensive notes. When permitted I filmed some of those clinics. But as Sherman privately explained to me, even with everything he shared at his clinics there was a great deal he could not share. For one thing there was not enough time. Then he was restricted because those attending were not his students and he really did not know what they could take.


At his clinics he would select various partners and as they attacked, his technique would drop them, over and over. Yet he never stuck with anything like full force, They did work!

The day after his clinics my own senior students would meet with me, and go over what we remembered, to fix them in our minds.

One of those  Sundays as we reviewed what we retained one of my senior students, Tom Chan, showed us the marks that were still on his body from Sherman's strikes. They were red indentations on his chest from when Sherman struck him. We found they were not full fist indentations, instead they were indentations made by Sherman's knuckles, struck in a vertical line.

Now Sherman did not teach this in his clinics, but we worked out how that strike worked. Simply by shifting the hand, perhaps an 1/8 of an inch to strike not with the flat fist rather with the knuckles of the vertical fist, would cause more intense pain with that strike.

So we immediately began to try it on each other. Even when using extremely light vertical knuckle strikes, every time our opponent FELT the strike.

Of course the training with the makiwara would increased the power of those strikes. But as makiwawa training was not an option for our group, we had worked out an invaluable tool that would still increase our striking power.

Many times I used such a light strike when working with someone from another system and I always heard "Owieeee, that really hurt". Of course I never explained to them what I had done, after all they were not my students.

But taking the time to work together always was useful..


Now let me give another example. I am going to switch to my Tai Chi Chaun studies.  (This is the simplified version of this,)

When Ernest Rothrock taught me his  version of the Yang Tai Chi Chaun form there were many vertical palm strikes, I spent 2 years studying the form with him (with one half hour lesson a week.) Then I worked and worked and worked on that form, Eventually when approached by several of my senior students I formed a small tai chi class for them, which helped me in my own practice too.

Along the way I collected many books and magazines about Tai Chi too, Eventually I began to realize there were likely hundreds of thousands of versions of the Yang form being taught around the world. Each somewaht similar yet each different from each other.

About 25 years into my own study, I believe it was in an Inside Tai Chi magazine with an interview with a senior Chinese instructor, where he described a slightly different version of how to form the vertical palm strike hand. It intreagued me so I tried it out. Wow, I felt a very different energy in my palm when using that formation.

I never taught that to my students, keeping then to the Rothrock version, however for my own practice I varied my palm between how I was originally shown.

As the years passed  I know Ernie became an expert in his Ying Jow Pai instructors  Wu Tai Chi (theTeaching form and the Fast Form <much more advanced>).
 



One weekend when he visited me, he began teaching me the Wu Tai Chi Chaun Teaching Form. (He taught me quite a bit for the Wu form is also a version of the Yang form) Of course there were many differences (some of which were painful at first). Then he gave me a video of his instructor performing the form and told me to practice. That was it, so practice I did.

Later that year I visited him in Pittsburgh and he taught me more of the form, After which he told me to teach myself the rest of the form. It was a great deal of work but I did.

Now at that time I was no longer teaching, My practice was both the Yang and the Wu Teaching Form. I worked both forms religiously. As time passed I discovered the Wu form was causing the feeling of energy in my palms increasing. I called Ernie to ask about that and he told me that occurs with correct practice of the Wu form. I wasn't imagining it.

The interesting thing was what I was discovering with my Wu palm was
identical to what I experienced with the palm hand positioning from the Inside Kung Fu article.

Much later I reviewed my notes from my first meeting with Jim Keenan and his description of the 5 bows explained the same thing. At that time I did not fully understand all he was saying. But these accumulated experiences told me the same thing, just with a different description wording.

Now to take a step back this is what I have been thinking about. When you really study your art over decades you eventually learn more about your arts potential. Which makes more sense with decades of experience.

Learning does not stop.






1,506,778 and counting !

 


The system tallies currently shows that 1,506,778 individuals have visited my site, Isshin - Concetration the Art.

When I began it I was sharing information with my senior students I never had time to mention in class, as well as document many of the ways I had trained them. It was always for future reference if their personal studies ever needed it.

I always knew what I shared with them was enough, but one never knows what one might need in the future.

Then as time passed and I 'retired' and then moved to Arizona, I still wanted to share more of what I had experienced. So I did.

Last year my PC died and my hard storage device. I lost so much I had saved, with my new PC I began to work at sharing as much as I had saved on my PC from my pre-2016 files.

I do not make money doing this, just sharing so many experiences I found in my lifelong martial journey.

It seems many have found some interest in what I have shared. Of course I learned long, long ago no one responds to what I have shared.  I do not share it looking for  congratulations, or even others feedback.

All of this is just my way to continue to be a martial artist.


Sunday, December 1, 2024

Treasure Box of Nafadi:The Essence of Sanchin (Part 1) By Hiragami Nobuyuki

 11-23-2001

 




Treasure Box of Nafadi:The Essence of Sanchin (Part 1)
By Hiragami Nobuyuki
Translation by Joe Swift

 


First Published in "Hiden" Magazine, March 2001 Edition,
pp. 110-114.




- The Truth About the Legend of the Treasure Casket



I think that the readers have all heard this story, a long
time ago.



A certain fisherman was welcomed at a palace, and was
given a rather suspicious looking treasure casket
(tamatebako) upon leaving. He was told never to open it.
However, when he got back home, he broke this taboo and
opened it. He turned into an old man with white hair and a
white beard...




It goes without saying that this is the Japanese fairytale
"The Legend of Urashima Taro." However, it can also be
said to be an abstract story that is useful in the pursuit
of the true essence of Ryukyu Kenpo. That is, say a
fisherman learned the old methods of Ryukyu Kenpo at the
Royal Palace in the old Ryukyu Kingdom, and when he
returned to his village, he opened this box and taught
Kenpo to the other commoners, becoming a Laoshi (lit. old
master) of Kenpo...


If we extrapolate this far, we can perhaps see what was in
that tamatebako, however vague it might be.



The "tamatebako of the palace," this is indeed the "hako
<kata> of ti <kenpo> of the Ryukyuan Royal Palace." (tr.
note: Mr. Hiragami makes a play on words here. Tamatebako
is written "ball (or jewel) - hand - box" in kanji. He
likens the kata to a box, and uses the old Okinawan term
TI, lit. "hand"). However, the meanings of the movements
of the mysterious kata of the Kenpo of the Kingdom were
not explained in words or written form. In other words,
the old oral transmission "teach the kata, do not unleash
the ti" is the true meaning of "do not open the treasure
casket."




However, if one re-trains the kata that they have learned
and researches deeply the meanings of the movements, then
one will become a master even at a young age, in other
words, have the wisdom of an old master with white hair.

The box in the legend is said to have been empty, but we
can turn this around and say that it was filled with
emptiness.
We can see that the box was an "empty" "hand"
"box" and the fisherman had mastered the "hand of
emptiness
" in the box.



- Initiation Leads to Unlimited Techniques

 


The old kata of Ryukyu Kenpo are indeed boxes filled with
hidden treasures, and initiation (untying or unleashing
the ti) into the meanings of the movements leads to an
infinite number of secret Kenpo techniques, and can also
lead to mastery of Kenpo's inner teachings as well. Let us
look at "untying the ti" of Nafadi's secret kata Sanchin
this time.



Sanchin is indeed Nafadi's foundation as well as its
secret teachings. There are several versions of Sanchin,
all from the same lineage, being practiced today. Most are
versions of the Sanchin of Miyagi, but even there, there
are minor differences in each. There are varying patterns,
such as taking three steps forward, then three back;
taking three steps forward, turn, one step back, turn and
one step forward, then three steps back; or take three
steps forward, turn and take three steps on the opposite
direction, turn again and step forward and back, etc. The
Uechiryu version is basically the same, with three steps
in either direction. However, it is interesting to note
that the direction of the turns are opposite to those of
the Miyagi versions.



- "One Tatami Mat" Movement Patterns



While there are various differences in the styles, it is
of note that the hand gestures are basically the same. One
other interesting point that is the same is that all
versions of Sanchin kata can be performed in the space of
about one tatami mat
, which is also interesting from a
Japanese viewpoint as well. The "secret" kata of Suidi,
Naifuanchi
, can also be compared here. While Nafadi's
Sanchin goes back and forth in the space of one tatami,

Naifuanchi goes side to side in the space of one tatami.
Some people say "awake, half a tatami; sleeping, one
tatami."
However, in Ryukyu Kenpo, it can be said that
"training the ti, one tatami.
" (tr. note, here Mr.
Hiragami makes another play on words. The verb for "sleep"
is "neru" and the conjugation in this maxim is "nete." The
verb for "train" is also "neru" and he uses the
conjugation "neri" plus "te (ti)" = hand.) The last part
of this maxim is "2 and a half bowls of rice for one day"
which of course can be extrapolated to (three step)
kumite.




Of course, Ryukyu Kenpo is a local native martial art, and
as such there were no special practice areas, and it is
said that in most cases, practice was performed out of
doors or in the gardens of homes. However, it is also said
that the practice was often done in secret, to hide from
the Bushi of the Satsuma, so I think that practice was
probably held indoors in many cases.
It is impossible to
determine that all houses in Ryukyu in those days had
tatami, but it can be said with certainty that they were
all measured in terms of tatami sizes.



- Robotic Movement in the Early Edo Era

 


I mentioned that movement along the space of one tatami
was a Japanese characteristic. There may be those of you
who say that there are such measures in China, so Chinese
boxing might also use the same methods. However, in
Chinese boxing, much of the time practice was held out of
doors, and the forms often make generous use of space. In
southern Chinese boxing, there are some forms that use
relatively small areas, but even so it seems that there is
not much of a concept of "one tatami space."



There is also a unique Japanese cultural heritage that
fulfills the same requirements as the pattern of Sanchin,
that existed in the early Edo Era. That is, the robotic
movement of the so-called "cha-kumi ningyo" or tea-bearing
dolls, that was the product of early Edo period science.
This was a toy-like robot whose purpose was to carry tea
to the guest and then return back to the tea server.
Its
path was to go back and forth over the space of one tatami
mat. Isn't this suspiciously like the pattern of the
Ryukyu Sanchin?
I have no intention of trying to force the
theory that a Ryukyuan saw these tea robots and formed
Sanchin, or that a mainland Japanese tea ceremony master
saw the Ryukyu Sanchin and created the robots. In short, I
would just like the readers to consider that both may be
based upon the same Japanese cultural ideas.



- Jujutsu and Kenpo

 



I have just mentioned that due to the similarities with
Japanese robots, Sanchin movement also seems to also be a
Japanese style idea, but there are also Japanese-like
parts in the Sanchin Kata itself. In other words, although
Sanchin is said to be a Kenpo kata, half of its techniques
are Jujutsu techniques.
However, it is difficult to
actually qualify what exactly is meant by a Jujutsu
technique, but if we consider throws and joint locks to be
Jujutsu, then the "tora-guchi" at the end of Sanchin is
indeed Jujutsu. On that note, "tora-guchi" (tiger mouth)
can be interpreted as meaning "torae-guchi" (grasping
mouth).




The first part of Sanchin consists of reverse punches,
fingertip thrusts comprise the middle of the kata, and
then come the Jujutsu techniques of tora-guchi
. The
fingertip thrusts in the middle provide a valuable bridge
between the Kenpo and the Jujutsu techniques. The turns
are also an important method for tying the Kenpo

techniques to the Jujutsu techniques.