Uchinanchu
03-02-2009, 02:03 AM
Zen & Karate Are One: Fact Or Fiction?
By: James Danner
The following information in this article is, for the most part, the work of others far more intelligent and dedicated to their respective fields, than myself. I have simply ¡®done my homework¡¯ as it were, and have chosen to share it with those who might find parts of it informative or at least a bit interesting.
For every resource used, I have listed the name of the book/article (or web page) & author of the written material used herein.
Before I go too deeply into looking at just the one specific ¡®art¡¯ known as karate-do today, I feel that it is necessary to go back a bit further in Japan¡¯s history first to show exactly where Zen may have taken root in the other budo arts.
For this, I will refer to the works of Mr. Donn F. Draeger: The Martial Arts And Ways of Japan: Vol. I Classical Bujutsu; Vol.II Classical Budo; & Vol. III Modern Bujutsu & Budo.
Volume I. page 17, para 1~3
¡*¡*¡*..
Thus, an accurate definition of the classical warrior is a complicated matter. This special institution does not easily submit to being defined precisely. Nevertheless, because we are specifically limited in the book to a discussion of the classical warrior, in terms of his weapons and fighting arts, we are obliged to define what we mean by the term. The classical warrior is simply, that type of fighting man who flourished under the martial discipline of Minamoto Yoritomo¡¯s bakufu, or military government, established at Kamakura in the late twelfth century.
This was the first government recorded in Japanese history that was staffed almost entirely by professional warriors. After the demise of Yoritomo in 1199, the dominance of the Minamoto family in martial matters deteriorated, and the whole social, economic, and political complexion of the nation changed.
Partly because the emphasis in loyalty was shifted from the personal basis demanded by Yoritomo to an institutional one, the classical warrior saw his position of absolute authority give way to a new brand of mixed civil and military leadership. A different type of fighting man soon came to the fore; he was characterized by the worst examples of treachery, treason, anarchy, avarice, and general corruption Japan has ever known.
Nevertheless, we cannot simply tear off a portion of the calendar of history and use that cleanly torn section of chronology to help identify the classical warrior. To do so would be to infer, falsely, that no fighting men who operated before or after that time were classical warriors. The classical warriors of Yoritomo¡¯s time were men of moral weight, the most contained and least frivolous of Japanese men of combat. Their inspiring deeds, as they followed their destinies, altered the course of Japanese history.
¡*¡*¡*¡*..
Volume I. pg.19, para. 1.
¡*¡*¡*¡*.
There are very great differences between the bujutsu, or martial arts, and the budo, or martial ways. The bujutsu are combative systems designed by and for warriors to promote self-protection and group solidarity. The budo are spiritual systems, not necessarily designed by warriors or for warriors, for self-perfection of the individual.
¡*¡*¡*¡*
Volume II. pg.12, para. 2
¡*¡*¡*¡*
¡*I have endeavored to place the classical budo before the reader in their pure form, the existence of which is barely suspected in the Western world. The reader may then more easily see the classical disciplines in the light of their intrinsic spirit and purpose¡ªas trials of intelligence and moral courage, and as distinctly different from the later-developed, quasi-martial, sport-oriented modern budo, such as kendo, judo, karate-do, and aiki-do.
¡*¡*¡*¡*.
Vol. II, pg. 13, para.2
¡*¡*¡*¡*.
The harsh realities of war always create a psychological backlash in men wearied of fighting, who then seek to promote the peaceful attributes of man through spiritual enlightenment. Japan is no exception. War weariness was the underlying reason for the creation of the classical budo, or martial ways, as distinct from their antecedents the classical bujutsu, or martial arts.
¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡* ¡*¡*¡*¡*¡*.
Vol. II. pg. 24, para.3 ¨C 6
Tao, according to both the Lao-tzu and the Chuang-tzu, is nameless and unnameable, a unitary ¡°that¡± from which all else springs. Such is the orthodox Taoist view. The Japanese, however, less inclined than the Chinese to abstract speculations about an ¡°otherworldly¡± life, and favoring a pragmatic outlook, took the Tao¡ªDo in Japanese¡ªto be a more realistic concept, one that was applicable to man in his social relationships. They preferred the Confucian interpretation of the Tao as a nameable, named, and multiple concept that nevertheless transcends both nature and man.
The basis for what the Japanese call do or michi, ¡°way,¡± lies in these ancient concepts of the Tao carried to Japan from China. Whatever the original meanings for the Chinese, they were modified both by native Japanese beliefs like Shinto and by the social and political requirements of the ruling elite, who synthesized from these Chinese elements a pattern of thought compatible with Japanese feudal society.
Behind the philosophical and ethical essence of the Do are found religious undertones, but the do is not a religion in itself. A spirit of religiousness exists in the Do only in the sense that the concept stems from a superstructure of Chinese classical studies based on superstitions, rituals, and institutions. The essentially nonreligious outlook of the Japanese people did not add to the Do in this sphere; their high degree of absorption in human relationships prevented this.
The Tao as Do was therefore understood by the Japanese to be a ¡°way¡± or ¡°road¡± to follow in life. That way is endless and profound. It is long, steep, and filled with numerous technical difficulties. It is to be traveled as a means of self-cultivation, and it leads ultimately to self-perfection.
¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡* ¡*¡*¡*¡*¡*.
Excerpt from the book 'The Zen Way To The Martial Arts' by Taisen Deshimaru, a Zen master:
¡¡During an introductory session on the practice of Zen and the martial arts held at Zinal, Switzerland, in the summer of 1975, the several hundred participants expressed a need to explore in greater depth the relationship between meditation and action. In responce to this call Deshimaru Roshi, who was leading the session, spoke on the subject at length during zazen meditation and at other times. "The true kinship between Zen and the martial arts," he explained, "lies in the fact that both can lead us toward the spirit of the way: because any conflict, whether it takes place within the body and mind or outside them, is always a battle against the self.¡± (Preface page vii)
(Personal note)
This was taken from the very first paragraph of the first page of Deshimaru Roshi¡¯s book. In this one sentence highlighted above, he refers to there being a ¡°kinship¡± and that ¡°both can lead¡*¡±, this statement clearly shows that though there may be a connection between the two, this connection is created between two separate studies with somewhat similar goals. This does not imply at all that the martial arts and Zen are one and the same.
¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡* ¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡* ¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*
Excerpt from Karate-doh Gaisetsu ¡°An Outline of Karate-Do¡± by
Master Miyagi Chojun (March 23rd 1934):
[Translation done by the International Ryukyu Karate Research Society]
Article two
The origin of karate
It is in Chinese kempo that we discover the source from which karate ascended. However, the actual evolution of Chinese kempo remains unclear because such little historical documentation exists testifying to its development.
One theory suggests that kempo inherently evolved along side of mankind in the Middle East or Turkey from ancient times, and then found its way to India and China. Another theory describes the advent of kempo 5000 years ago in China during the time of the Yellow Emporor.
Not withstanding, we can only be sure that such a need, to cultivate defensive capabilities, resulted from the animosity which is inherent in human nature. ¡*
(Para.#7)
Later during the Tang (618-907) and Song (960-1279) dynasties a number of ¡®martial arts¡¯ heroes succeeded in bringing fame to the civil fighting traditions as they rose to prominence in China. Yet, there remains little historical documentation testifying to the advent of Chinese kempo in the Ryukyus. Rather, there exists a myriad of suppositions.
(Para.#8)
Basically there are three major theories surrounding the advent of kempo in the Ryukyus. The first is the ¡®Thirty-six Family¡¯ theory of Kuninda. The next is the Oshima Hikki phenomenon and the other is postulation that the Chinese fighting traditions were imported to the Ryukyu Kingdom sometime after the Keicho Period. ¡*¡*¡*¡*.
Article three
Karate in the past
(Translators note)
Although Miyagi Sensei does not actually spell it out, Kinjo Sensei maintained that the prefix ¡®tou¡¯ attached to the generic term ¡®di¡¯ was a locally adopted term. In doing so, by attaching the ideogram ¡®tou¡¯¡ªthe old way that the Uchinanchu/Japanese described China¡ªto the generic term ¡®di¡¯ (meaning Chinese kempo) a unique way of differentiating those indigenous plebeian fighting traditions (e.g. Okinawa-te) from those of pure Chinese extraction was created. Hence, the term ¡®Okinawa-te¡¯ represented those local plebeian hybrids influenced by a myriad of foreign and domestic sources which evolved over various generation.
(Personal note)
One should keep in mind that though the translator¡¯s theory seems sound, it is still pure conjecture on his part, and can not be proved or disproved because of a lack of historical documentation.
Article five
About the styles of karate
Currently there are many theories about karate styles but none are corroborated by historical investigation. Like fumbling in the dark most theories are only vague suppositions.
The most accepted hypothesis describes the Shaolin and the Shorei styles. The former, it is said, best suits those whose structure is stoutly built. Conversely, the later, the Shorei style, best accommodates those with smaller frames, or who are thin like a willow and lack physical strength. However, after considering this from various directions it remains obvious that this evaluation is unquestionably erroneous.
The only detail we can be sure of is that during the 11th year of Bunsei (or the eighth year of China¡¯s Emperor Dao Guang) a Chinese system from Fuzhou unfolded and was studied deeply, and from which goju ryu karate ascended. Even now this legitimacy still exists and continues to be handed down.
Excerpts from ¡®Nagamine Shoshin: ¡°Karate & Zen as One¡±¡¯
website: http://seinenkai.com/art-nagamine.html (http://seinenkai.com/art-nagamine.html)
pg.2 paragraphs 3 & 4 (In part)
There is another side to Nagamine Shoshin, one that few people, until now, may have been aware of. Over 30years ago, he incorporated the practice of zazen (Zen meditation) with his karate training. In his autobiographical article entitled ¡®Encounter With ¡°Ti¡± or ¡°Karate¡±¡¯. Nagamine writes:
¡*.These pioneers of martial arts opened my eyes to reorient my physically-bent karate to the togetherness of fists and Zen. So I resolved to adopt Zen meditation as part of Karate practice ever since.
From that time, each of the classes at Nagamine¡¯s dojo has begun with 15 minutes of zazen. Students are not required to participate but are always welcomed to do so. In The Essence of Karate-Do, Nagamine further writes:
¡*.I have pursued the study of karate in an attempt to bring karate and Zen together as one. That has been a life-long effort, and one that can never be fully realized by any one person. My pursuit of karate has brought me a limited understanding of the way to self-realization, however, and I hope to be able to share my experience with others throughout the world.
Excerpt from: History and Traditions of Okinawan Karate
by: Master Tetsuhiro Hokama
page # 16, paragraphs 4 & 5
It should be noted that there are two opposing views regarding the relationship of Buddhism to the development of martial arts. Some scholars subscribe to the school of thought that there is a strong connection between Buddhism and Chinese Kenpo.
Others, like the famous teacher Arakaki, have emphatically stated that karate did not come from Buddhism. Instead, they are of the opinion that two martial arts, ¡®Shorin-ryu¡¯ and ¡®Shorei-ryu,¡¯ were brought from China to Okinawa. They believe that karate was developed from these fighting systems.
Excerpt from: Modern Bujutsu & Budo Vol. III, pg. 128, para. 4
Okinawan combative arts are not intrinsically under the influence of Buddhism because at the time of the founding of these arts Buddhism was not popular in Okinawa. The linking of Okinawan fighting arts and of Japanese karate-jutsu and karate-do to Buddhist religion or philosophy, especially Zen, is a modern innovation and one that is considerably newer than the systems it allegedly spiritually invigorates. In particular, the quasi-Buddhist teachings that are sometimes associated with Japanese karate-do are without foundation in the original form established by Funakoshi.¡¡These teachings are largely due to the personal interests of those exponents who seek to satisfy their consciences in justification of hand-to-hand combat, or who otherwise seek to bring esoteric aspects into their art in support of claims to higher ideals than are contained in systems involving purely physical sparring and grappling. The fanciful imaginations of writers who are largely without experience in karate-like disciplines have enhanced the erroneous belief that karate-do and Buddhism are inseparable.
£¨Personal notation£©
The above highlighted portion (first sentence) is in reference to the fact that the indigenous religion of Okinawa is a form of ancestor worship, which, though similar in some aspects to Japanese native Shinto religion, is in and of itself, unique to Okinawa.
Even though the Okinawan social system was at one time extremely rigid, with five hundred years of continuous contact as a tributary state of China, much influence and assimilation of traits can be seen on many levels of its (Okinawa¡¯s) society. This of course would include some of the religious practices, but by no means indicates that it was borrowed from the Chinese.
Reference material for personal notation: ¡®Okinawan Religion: Belief, Ritual, and Social Structure¡¯ by: William P. Lebra
(Personal notation)
The above mentioned articles and the information contained within are but just a few of several valid sources that shed light on the fact that the martial arts, especially karate, have very little to do with the religious practices of Zen Buddhism. Point in fact, much of the information available to those willing to put forth the effort and research said topic, will show that Zen and karate (as well as the ¡®classical budo and bujutsu arts) were, and still are for the most part, two wholly separate entities.
The reasoning by many modern day martial arts practitioners¡ªespecially karateka¡ªthat Zen and karate ¡°are one¡± is a fallacy based on supposition due to a lack in having a proper education in Japanese & Okinawan culture and history (especially where the martial arts are concerned).
Even amongst those who would be deemed ¡®experts¡¯ in their respective styles, there are inconsistencies and outright ignorance in the information and so-called knowledge that they give out to the unsuspecting public. Eventually this information, over time, becomes ¡®fact¡¯ to those who do not bother to question the aforementioned ¡®expert¡¯ and his/her claims.
At other times, it seems to be more of a product of fancy on the average layman¡¯s part, especially in today¡¯s societies, where any fool can make himself a king¡ªso to speak¡ªby creating (or in this case, re-creating) ones own style/lineage to suit ones own foolish desires and ego. Sadly there seem to be far too many gullible people willing to follow such men without questioning, and seemingly unable or unwilling to challenge/test anything they are told.
That being said, please do NOT take me for my word, but please question it and do some of your own research. Look to various sources and verify, when possible, their legitimacy. I know that my words may come off as a bit abrasive to some, but I am not one for babying those who have been spoon fed information (& misinformation) for far too long! The most powerful tool that you have at your disposal is your brain¡*so start using it.
Now that I have attempted to lovingly slap my readers awake with that last part, it is time to remind myself (and a few others as well, I hope) that not everything is possible to ¡®research¡¯ and answers may (and usually do) lead to questions even more profound than the answer sought after. With that in mind, I leave you with just one more excerpt that I thought appropriate in helping to keep ones (my) perspective clear¡* or at least a little less muddled than it already is.
Excerpt from: The Way of Chuang Tzu by Thomas Merton
page 82 & 83
DUKE HWAN AND THE WHEELWRIGHT
The world values books, and thinks that in so doing it is valuing Tao. But books contain words only. And yet there is something else which gives value to the books. Not the words only, nor the thought in the words, but something else within the thought, swinging it in a certain direction that words cannot apprehend. But it is the words themselves that the world values when it commits them to books: and though the world values them, these words are worthless as long as that which gives them value is not held in honor.
That which man apprehends by observation is only outward form and color, name and noise: and he thinks that this will put him in possession of Tao. Form and color, name and sound, do not reach to reality. That is why: ¡°He who knows does not say, he who says, does not know.¡± ( Tao Te Ching)
How then is the world going to know Tao through words?
* * * * * *
Duke Hwan of Khi,
First in his dynasty,
Sat under his canopy
Reading his philosophy;
And Phien the wheelwright
Was out in the yard
Making a wheel.
Phien laid aside
Hammer and chisel,
Climbed the steps,
And said to Duke Hwan;
¡°May I ask you, Lord,
What is this you are
Reading?¡±
The Duke said;
¡°The experts. The authorities.¡±
And Phien asked:
¡°Alive or dead?¡±
¡°Dead a long time.¡±
¡°Then,¡± said the wheelwright,
¡°You are reading only
The dirt they left behind.¡±
Then the Duke replied:
¡°What do you know about it?
You are only a wheelwright.
You had better give me a good explanation
Or else you must die.¡±
The wheelwright said:
¡°Let us look at the affair
From my point of view.
When I make wheels
If I am too rough, they do not fit.
If I am neither too easy nor too violent
They come out right. The work is what
I want it to be.
You, cannot put this into words;
You just have to know how it is.
I cannot even tell my own son exactly how it is done,
And my own son cannot learn it from me.
So here I am, seventy years old,
Still making wheels!
The men of old
Took all they really knew
With them to the grave.
And so Lord, what you are reading there
Is only the dirt they left behind them.¡±
Closing personal note:
Some of you may wonder why I added that last excerpt, and some may find it insightful. Some of you may even walk away feeling a bit perplexed or even disappointed. To that, all I can say is ¡* good. Now you can get on with your own personal ¡®research¡¯ and decide for yourself what is worthwhile
¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*.
¡°The path to enlightenment is not something that can be followed¡* For it is created with each step that you take towards
your ¡®destination¡¯.¡±(Quoting myself)
By: James Danner
The following information in this article is, for the most part, the work of others far more intelligent and dedicated to their respective fields, than myself. I have simply ¡®done my homework¡¯ as it were, and have chosen to share it with those who might find parts of it informative or at least a bit interesting.
For every resource used, I have listed the name of the book/article (or web page) & author of the written material used herein.
Before I go too deeply into looking at just the one specific ¡®art¡¯ known as karate-do today, I feel that it is necessary to go back a bit further in Japan¡¯s history first to show exactly where Zen may have taken root in the other budo arts.
For this, I will refer to the works of Mr. Donn F. Draeger: The Martial Arts And Ways of Japan: Vol. I Classical Bujutsu; Vol.II Classical Budo; & Vol. III Modern Bujutsu & Budo.
Volume I. page 17, para 1~3
¡*¡*¡*..
Thus, an accurate definition of the classical warrior is a complicated matter. This special institution does not easily submit to being defined precisely. Nevertheless, because we are specifically limited in the book to a discussion of the classical warrior, in terms of his weapons and fighting arts, we are obliged to define what we mean by the term. The classical warrior is simply, that type of fighting man who flourished under the martial discipline of Minamoto Yoritomo¡¯s bakufu, or military government, established at Kamakura in the late twelfth century.
This was the first government recorded in Japanese history that was staffed almost entirely by professional warriors. After the demise of Yoritomo in 1199, the dominance of the Minamoto family in martial matters deteriorated, and the whole social, economic, and political complexion of the nation changed.
Partly because the emphasis in loyalty was shifted from the personal basis demanded by Yoritomo to an institutional one, the classical warrior saw his position of absolute authority give way to a new brand of mixed civil and military leadership. A different type of fighting man soon came to the fore; he was characterized by the worst examples of treachery, treason, anarchy, avarice, and general corruption Japan has ever known.
Nevertheless, we cannot simply tear off a portion of the calendar of history and use that cleanly torn section of chronology to help identify the classical warrior. To do so would be to infer, falsely, that no fighting men who operated before or after that time were classical warriors. The classical warriors of Yoritomo¡¯s time were men of moral weight, the most contained and least frivolous of Japanese men of combat. Their inspiring deeds, as they followed their destinies, altered the course of Japanese history.
¡*¡*¡*¡*..
Volume I. pg.19, para. 1.
¡*¡*¡*¡*.
There are very great differences between the bujutsu, or martial arts, and the budo, or martial ways. The bujutsu are combative systems designed by and for warriors to promote self-protection and group solidarity. The budo are spiritual systems, not necessarily designed by warriors or for warriors, for self-perfection of the individual.
¡*¡*¡*¡*
Volume II. pg.12, para. 2
¡*¡*¡*¡*
¡*I have endeavored to place the classical budo before the reader in their pure form, the existence of which is barely suspected in the Western world. The reader may then more easily see the classical disciplines in the light of their intrinsic spirit and purpose¡ªas trials of intelligence and moral courage, and as distinctly different from the later-developed, quasi-martial, sport-oriented modern budo, such as kendo, judo, karate-do, and aiki-do.
¡*¡*¡*¡*.
Vol. II, pg. 13, para.2
¡*¡*¡*¡*.
The harsh realities of war always create a psychological backlash in men wearied of fighting, who then seek to promote the peaceful attributes of man through spiritual enlightenment. Japan is no exception. War weariness was the underlying reason for the creation of the classical budo, or martial ways, as distinct from their antecedents the classical bujutsu, or martial arts.
¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡* ¡*¡*¡*¡*¡*.
Vol. II. pg. 24, para.3 ¨C 6
Tao, according to both the Lao-tzu and the Chuang-tzu, is nameless and unnameable, a unitary ¡°that¡± from which all else springs. Such is the orthodox Taoist view. The Japanese, however, less inclined than the Chinese to abstract speculations about an ¡°otherworldly¡± life, and favoring a pragmatic outlook, took the Tao¡ªDo in Japanese¡ªto be a more realistic concept, one that was applicable to man in his social relationships. They preferred the Confucian interpretation of the Tao as a nameable, named, and multiple concept that nevertheless transcends both nature and man.
The basis for what the Japanese call do or michi, ¡°way,¡± lies in these ancient concepts of the Tao carried to Japan from China. Whatever the original meanings for the Chinese, they were modified both by native Japanese beliefs like Shinto and by the social and political requirements of the ruling elite, who synthesized from these Chinese elements a pattern of thought compatible with Japanese feudal society.
Behind the philosophical and ethical essence of the Do are found religious undertones, but the do is not a religion in itself. A spirit of religiousness exists in the Do only in the sense that the concept stems from a superstructure of Chinese classical studies based on superstitions, rituals, and institutions. The essentially nonreligious outlook of the Japanese people did not add to the Do in this sphere; their high degree of absorption in human relationships prevented this.
The Tao as Do was therefore understood by the Japanese to be a ¡°way¡± or ¡°road¡± to follow in life. That way is endless and profound. It is long, steep, and filled with numerous technical difficulties. It is to be traveled as a means of self-cultivation, and it leads ultimately to self-perfection.
¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡* ¡*¡*¡*¡*¡*.
Excerpt from the book 'The Zen Way To The Martial Arts' by Taisen Deshimaru, a Zen master:
¡¡During an introductory session on the practice of Zen and the martial arts held at Zinal, Switzerland, in the summer of 1975, the several hundred participants expressed a need to explore in greater depth the relationship between meditation and action. In responce to this call Deshimaru Roshi, who was leading the session, spoke on the subject at length during zazen meditation and at other times. "The true kinship between Zen and the martial arts," he explained, "lies in the fact that both can lead us toward the spirit of the way: because any conflict, whether it takes place within the body and mind or outside them, is always a battle against the self.¡± (Preface page vii)
(Personal note)
This was taken from the very first paragraph of the first page of Deshimaru Roshi¡¯s book. In this one sentence highlighted above, he refers to there being a ¡°kinship¡± and that ¡°both can lead¡*¡±, this statement clearly shows that though there may be a connection between the two, this connection is created between two separate studies with somewhat similar goals. This does not imply at all that the martial arts and Zen are one and the same.
¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡* ¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡* ¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*
Excerpt from Karate-doh Gaisetsu ¡°An Outline of Karate-Do¡± by
Master Miyagi Chojun (March 23rd 1934):
[Translation done by the International Ryukyu Karate Research Society]
Article two
The origin of karate
It is in Chinese kempo that we discover the source from which karate ascended. However, the actual evolution of Chinese kempo remains unclear because such little historical documentation exists testifying to its development.
One theory suggests that kempo inherently evolved along side of mankind in the Middle East or Turkey from ancient times, and then found its way to India and China. Another theory describes the advent of kempo 5000 years ago in China during the time of the Yellow Emporor.
Not withstanding, we can only be sure that such a need, to cultivate defensive capabilities, resulted from the animosity which is inherent in human nature. ¡*
(Para.#7)
Later during the Tang (618-907) and Song (960-1279) dynasties a number of ¡®martial arts¡¯ heroes succeeded in bringing fame to the civil fighting traditions as they rose to prominence in China. Yet, there remains little historical documentation testifying to the advent of Chinese kempo in the Ryukyus. Rather, there exists a myriad of suppositions.
(Para.#8)
Basically there are three major theories surrounding the advent of kempo in the Ryukyus. The first is the ¡®Thirty-six Family¡¯ theory of Kuninda. The next is the Oshima Hikki phenomenon and the other is postulation that the Chinese fighting traditions were imported to the Ryukyu Kingdom sometime after the Keicho Period. ¡*¡*¡*¡*.
Article three
Karate in the past
(Translators note)
Although Miyagi Sensei does not actually spell it out, Kinjo Sensei maintained that the prefix ¡®tou¡¯ attached to the generic term ¡®di¡¯ was a locally adopted term. In doing so, by attaching the ideogram ¡®tou¡¯¡ªthe old way that the Uchinanchu/Japanese described China¡ªto the generic term ¡®di¡¯ (meaning Chinese kempo) a unique way of differentiating those indigenous plebeian fighting traditions (e.g. Okinawa-te) from those of pure Chinese extraction was created. Hence, the term ¡®Okinawa-te¡¯ represented those local plebeian hybrids influenced by a myriad of foreign and domestic sources which evolved over various generation.
(Personal note)
One should keep in mind that though the translator¡¯s theory seems sound, it is still pure conjecture on his part, and can not be proved or disproved because of a lack of historical documentation.
Article five
About the styles of karate
Currently there are many theories about karate styles but none are corroborated by historical investigation. Like fumbling in the dark most theories are only vague suppositions.
The most accepted hypothesis describes the Shaolin and the Shorei styles. The former, it is said, best suits those whose structure is stoutly built. Conversely, the later, the Shorei style, best accommodates those with smaller frames, or who are thin like a willow and lack physical strength. However, after considering this from various directions it remains obvious that this evaluation is unquestionably erroneous.
The only detail we can be sure of is that during the 11th year of Bunsei (or the eighth year of China¡¯s Emperor Dao Guang) a Chinese system from Fuzhou unfolded and was studied deeply, and from which goju ryu karate ascended. Even now this legitimacy still exists and continues to be handed down.
Excerpts from ¡®Nagamine Shoshin: ¡°Karate & Zen as One¡±¡¯
website: http://seinenkai.com/art-nagamine.html (http://seinenkai.com/art-nagamine.html)
pg.2 paragraphs 3 & 4 (In part)
There is another side to Nagamine Shoshin, one that few people, until now, may have been aware of. Over 30years ago, he incorporated the practice of zazen (Zen meditation) with his karate training. In his autobiographical article entitled ¡®Encounter With ¡°Ti¡± or ¡°Karate¡±¡¯. Nagamine writes:
¡*.These pioneers of martial arts opened my eyes to reorient my physically-bent karate to the togetherness of fists and Zen. So I resolved to adopt Zen meditation as part of Karate practice ever since.
From that time, each of the classes at Nagamine¡¯s dojo has begun with 15 minutes of zazen. Students are not required to participate but are always welcomed to do so. In The Essence of Karate-Do, Nagamine further writes:
¡*.I have pursued the study of karate in an attempt to bring karate and Zen together as one. That has been a life-long effort, and one that can never be fully realized by any one person. My pursuit of karate has brought me a limited understanding of the way to self-realization, however, and I hope to be able to share my experience with others throughout the world.
Excerpt from: History and Traditions of Okinawan Karate
by: Master Tetsuhiro Hokama
page # 16, paragraphs 4 & 5
It should be noted that there are two opposing views regarding the relationship of Buddhism to the development of martial arts. Some scholars subscribe to the school of thought that there is a strong connection between Buddhism and Chinese Kenpo.
Others, like the famous teacher Arakaki, have emphatically stated that karate did not come from Buddhism. Instead, they are of the opinion that two martial arts, ¡®Shorin-ryu¡¯ and ¡®Shorei-ryu,¡¯ were brought from China to Okinawa. They believe that karate was developed from these fighting systems.
Excerpt from: Modern Bujutsu & Budo Vol. III, pg. 128, para. 4
Okinawan combative arts are not intrinsically under the influence of Buddhism because at the time of the founding of these arts Buddhism was not popular in Okinawa. The linking of Okinawan fighting arts and of Japanese karate-jutsu and karate-do to Buddhist religion or philosophy, especially Zen, is a modern innovation and one that is considerably newer than the systems it allegedly spiritually invigorates. In particular, the quasi-Buddhist teachings that are sometimes associated with Japanese karate-do are without foundation in the original form established by Funakoshi.¡¡These teachings are largely due to the personal interests of those exponents who seek to satisfy their consciences in justification of hand-to-hand combat, or who otherwise seek to bring esoteric aspects into their art in support of claims to higher ideals than are contained in systems involving purely physical sparring and grappling. The fanciful imaginations of writers who are largely without experience in karate-like disciplines have enhanced the erroneous belief that karate-do and Buddhism are inseparable.
£¨Personal notation£©
The above highlighted portion (first sentence) is in reference to the fact that the indigenous religion of Okinawa is a form of ancestor worship, which, though similar in some aspects to Japanese native Shinto religion, is in and of itself, unique to Okinawa.
Even though the Okinawan social system was at one time extremely rigid, with five hundred years of continuous contact as a tributary state of China, much influence and assimilation of traits can be seen on many levels of its (Okinawa¡¯s) society. This of course would include some of the religious practices, but by no means indicates that it was borrowed from the Chinese.
Reference material for personal notation: ¡®Okinawan Religion: Belief, Ritual, and Social Structure¡¯ by: William P. Lebra
(Personal notation)
The above mentioned articles and the information contained within are but just a few of several valid sources that shed light on the fact that the martial arts, especially karate, have very little to do with the religious practices of Zen Buddhism. Point in fact, much of the information available to those willing to put forth the effort and research said topic, will show that Zen and karate (as well as the ¡®classical budo and bujutsu arts) were, and still are for the most part, two wholly separate entities.
The reasoning by many modern day martial arts practitioners¡ªespecially karateka¡ªthat Zen and karate ¡°are one¡± is a fallacy based on supposition due to a lack in having a proper education in Japanese & Okinawan culture and history (especially where the martial arts are concerned).
Even amongst those who would be deemed ¡®experts¡¯ in their respective styles, there are inconsistencies and outright ignorance in the information and so-called knowledge that they give out to the unsuspecting public. Eventually this information, over time, becomes ¡®fact¡¯ to those who do not bother to question the aforementioned ¡®expert¡¯ and his/her claims.
At other times, it seems to be more of a product of fancy on the average layman¡¯s part, especially in today¡¯s societies, where any fool can make himself a king¡ªso to speak¡ªby creating (or in this case, re-creating) ones own style/lineage to suit ones own foolish desires and ego. Sadly there seem to be far too many gullible people willing to follow such men without questioning, and seemingly unable or unwilling to challenge/test anything they are told.
That being said, please do NOT take me for my word, but please question it and do some of your own research. Look to various sources and verify, when possible, their legitimacy. I know that my words may come off as a bit abrasive to some, but I am not one for babying those who have been spoon fed information (& misinformation) for far too long! The most powerful tool that you have at your disposal is your brain¡*so start using it.
Now that I have attempted to lovingly slap my readers awake with that last part, it is time to remind myself (and a few others as well, I hope) that not everything is possible to ¡®research¡¯ and answers may (and usually do) lead to questions even more profound than the answer sought after. With that in mind, I leave you with just one more excerpt that I thought appropriate in helping to keep ones (my) perspective clear¡* or at least a little less muddled than it already is.
Excerpt from: The Way of Chuang Tzu by Thomas Merton
page 82 & 83
DUKE HWAN AND THE WHEELWRIGHT
The world values books, and thinks that in so doing it is valuing Tao. But books contain words only. And yet there is something else which gives value to the books. Not the words only, nor the thought in the words, but something else within the thought, swinging it in a certain direction that words cannot apprehend. But it is the words themselves that the world values when it commits them to books: and though the world values them, these words are worthless as long as that which gives them value is not held in honor.
That which man apprehends by observation is only outward form and color, name and noise: and he thinks that this will put him in possession of Tao. Form and color, name and sound, do not reach to reality. That is why: ¡°He who knows does not say, he who says, does not know.¡± ( Tao Te Ching)
How then is the world going to know Tao through words?
* * * * * *
Duke Hwan of Khi,
First in his dynasty,
Sat under his canopy
Reading his philosophy;
And Phien the wheelwright
Was out in the yard
Making a wheel.
Phien laid aside
Hammer and chisel,
Climbed the steps,
And said to Duke Hwan;
¡°May I ask you, Lord,
What is this you are
Reading?¡±
The Duke said;
¡°The experts. The authorities.¡±
And Phien asked:
¡°Alive or dead?¡±
¡°Dead a long time.¡±
¡°Then,¡± said the wheelwright,
¡°You are reading only
The dirt they left behind.¡±
Then the Duke replied:
¡°What do you know about it?
You are only a wheelwright.
You had better give me a good explanation
Or else you must die.¡±
The wheelwright said:
¡°Let us look at the affair
From my point of view.
When I make wheels
If I am too rough, they do not fit.
If I am neither too easy nor too violent
They come out right. The work is what
I want it to be.
You, cannot put this into words;
You just have to know how it is.
I cannot even tell my own son exactly how it is done,
And my own son cannot learn it from me.
So here I am, seventy years old,
Still making wheels!
The men of old
Took all they really knew
With them to the grave.
And so Lord, what you are reading there
Is only the dirt they left behind them.¡±
Closing personal note:
Some of you may wonder why I added that last excerpt, and some may find it insightful. Some of you may even walk away feeling a bit perplexed or even disappointed. To that, all I can say is ¡* good. Now you can get on with your own personal ¡®research¡¯ and decide for yourself what is worthwhile
¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*¡*.
¡°The path to enlightenment is not something that can be followed¡* For it is created with each step that you take towards
your ¡®destination¡¯.¡±(Quoting myself)