Tag Archives: Goshin-Do Karate-Do

Hatsu Bon For Shihan Paul Recchia

28 Mar

April 10th, 2017 marks the anniversary of the passing of Sensei Paul Recchia. You may review his memorial here https://senseijohn.me/memorial-page/

Sensei Paul Recchia at age 60 years old. Circa 1975.

Please join me in performing a kata at sunset on this date in memory of Sensei Paul and all whom we have lost. The following Hatsu Bon Poem, together with the above training, are offered to his spirit.
May Sensei’s spirit find our training and poem worthy.

HATSU BON POEM
Please don’t cry before my grave
That’s not where I am
Nor am I sleeping for eternity
SEE!!
I am already part of the breezes
numbering a thousand
I am part of the light
that brightens this world
Like a diamond glittering in the snow
Like the sun that coaxes seeds to sprout
And in the Fall I become the gentle rain
that nurtures all.
When you open the window in the morning
I am the breeze
That causes your hair to flutter;
And at night, I am the star
That watches over your sleep.
So, please . . . don’t cry before my grave
That’s not where I am.
I am not dead.
I have been born anew.

The last time Sensei Paul (in wheelchair) was at the Issho Dojo (January, 2000) with (L-R), Sensei Walter Byrne, Sensei Kim Szmitkowski, Sensei John Szmitkowski, Sensei Jimmy DiMicelli, Sensei Bobbie Gumowski. I will never forget that this was the first time in almost eighteen months that Sensei Paul, confined to his in home hospital bed, left the comfort of his home to honor all who were elevated that day in the black belt promotion ceremony.

Sincerity in sweat, you are not forgotten, Sensei.

Sensei John Szmitkowski

      For information on my “no-risk”, kata seminars, please visit the seminar page using this convenient link https://senseijohn.me/seminar-kata/
My seminars are the ONLY seminars that allow you to pay at the conclusion, thus insuring your complete satisfaction!
  For a refreshing and innovative discourse on kata and bunkai, please feel free to visit Sensei John’s Kata Laboratory and “THINK * SWEAT * EXPERIMENT” using this convenient link: https://senseijohn.me/kata-lab/

© Copyright 2017 Issho Productions & John Szmitkowski, all rights reserved.

Sensei John is now on Facebook, under – FLY FISHING DOJO, you are invited to send a Facebook friend request.

You may wish to view my other blogs –
   my fishing blog which includes my fishing journals and the interrelationship between martial arts protocol to fishing http://flyfishingdojo.com
and
 the Goshin-Do Karate blog at http://defeliceryu.com

The Mountain Path – Part 2: The View At The Top

15 Mar

“Many paths lead from the foot of the mountain, but at the peak we all gaze at the single bright moon.” (See endnote number 1)

Let us continue our examination of the three stages of the path up the mountain (https://senseijohn.me/2017/03/01/the-mountain-path-part-1-the-path-up/). Let’s look at the view from the top of the mountain. I characterize the view as the goal. It is why one would undertake the arduous trek up the mountain. It is the raison d’etre.

What then is the goal? Before attempting to define the goal, it is important to understand some of its fundamental elements. This analysis will apply to any goal. I submit the goal, or view at the top of the mountain is (must be):

  • Desirable;
  • Worthy of our effort;
  • Attainable – this is to say that only the effort to obtain the goal can be quantified. The goal itself can never be impossible. I wonder, though, if the goal can be temporally improbable (such as landing a man on the moon)?
  • Sustainable – once obtained, the resulting goal, or the memory of it, must remain with you,
  • Subject to a “condemnation” for failing – even if only subjective, there must be a form of castigation for not attaining the goal,
  • Best if the goal is subjectively imposed – “I want to” (e.g. go to college) than objectively imposed “You will” (e.g. go to college);
  • Standard to attain the goal my be subjective – (improve my mental well-being) or objective (I lost weight),

With these points in mind, what then is the goal? The specific goal is best determined by the person undertaking the path. To illustrate this point, lets look at the karate-do example of Ikkyu’s saying. When used to illustrtate the idea that regardless of the style of karate studied, the goal of study is the same, the only person who can answer “What is the goal?” is the student himself. Sensei can only provide guidance as to possible answers, to protect oneself, to develop a strong spirit, to have good physical health, and the like. As such, Ikkyu’s saying merely provides a visulaization for the student that allows him or herself to fill in the answer.

A corrolary to the above is that the goal may be temporary. Goals change over time. In the karate example, a student may start with the goal of learning self-defense. After time, this may transform to a goal of deeper spiritual and empotional understanding. Using the goal of a college degree, as a second example, we may see that the attainment of a degree is the goal until attained. Then, what becomes of the goal? It morphs into a new goal. Having a college degree may mean earning more money, for others it may mean starting a business, or even having a more fulfilling job.

Perhaps, the true nature of the goal is, in the end, to simply keep you on the path, constantly climbing the mountain. I think that once all our goals are attained, we simply would cease to be. To borrow a quote for a certain American motorcycle manufacturer, “Its not the destination but the journey.”

In the last part of this series, we’ll explore the path down the mountain, perhaps the most treacherous path of all. Until then, enjoy the view of the moon.

Respectfully submitted,

Sensei John Szmitkowski

ENDNOTES

1. Though not referenced as a source of the quote at the time, the quote seems to come from the Zen-master Ikkyū (1394-1481). It is; however, also found in other sources and contexts. Two examples are:

“There are many paths to the top of the mountain, but the view is always the same”, a Chinese proverb, and

“There are hundreds of paths up the mountain, all leading to the same place, so it doesn’t matter which path you take. The only person wasting time is the one who runs around the mountain, telling everyone that his or her path is wrong.” A Hindu proverb.

    For information on my “no-risk”, kata seminars, please visit the seminar page using this convenient link https://senseijohn.me/seminar-kata/
My seminars are the ONLY seminars that allow you to pay at the conclusion, thus insuring your complete satisfaction!

  For a refreshing and innovative discourse on kata and bunkai, please feel free to visit Sensei John’s Kata Laboratory and “THINK * SWEAT * EXPERIMENT” using this convenient link: https://senseijohn.me/kata-lab/

© Copyright 2017 Issho Productions & John Szmitkowski, all rights reserved.

Sensei John is now on Facebook, under – FLY FISHING DOJO, you are invited to send a Facebook friend request.

You may wish to view my other blogs –
   my fishing blog which includes my fishing journals and the interrelationship between martial arts protocol to fishing http://flyfishingdojo.com
and
 the Goshin-Do Karate blog at http://defeliceryu.com

Inauguration Day – That’s “OK”

18 Jan

Welcome to the first OK (Online Kata) cyber group session of the New Year!

January 20th, 2017, Donald Trump will be sworn in as the forty-fifth President Of The United States Of America. For some it is a cause of concern warranting protest. For others, it is a cause of celebration. I submit we should all catch our breath and do neither. We should simply let the ceremony take place.

There is no motive to protest the swearing in. First is the election itself. The people of this country have spoken via the election process. That must be respected. As to any actions warranting protest or celebration, to date, all the President-elect has “accomplished” is hypothetical. True, a cabinet was appointed; however, many of the key positions require confirmation. Additionally, no policy has been set requiring a protest. Until such a time as a situation arises where action, non-action or policy demands protest, then conserve your energy. When an action calls for celebration, then do so. See Endnote # 1)

To symbolize our need to simply catch our breath during the inauguration and to conserve our energy (physical and mental), I offer this “Inauguration Day – That’s OK” (Online Kata) session. What better way to catch your breath than with Sanchin Kata?

Kanji (Japanese calligraphy) for "Sanchin" - Three Battles - or - Three Aspects of Life

Kanji (Japanese calligraphy) for “Sanchin” – Three Battles – or – Three Aspects of Life

 

Those unfamiliar with Sanchin can acquaint themselves with the kata by clicking this link to access free text and videos. https://senseijohn.me/sanchin-book/

Alternatively, those unfamiliar with Sanchin may perform another type of mediative endeavor, such as Zazen (seated mediation), Yoga, or simply contemplate the ceremony in a relaxed atmosphere.

Remember, the group dynamic is not fulfilled by all of us being geographically present, rather, it is fulfilled by each of us performing our kata within the online kata session parameters.

Session Parameters:
Date: January 20th 2017
Time: during the swearing-in ceremony
Location: a quiet location would do best
Salient Points: see above discussion.

The last requirement of this “. . . That’s OK” session is to remain in a positive physical, emotional and mental state throughout the day by way of the concept of “Zanshin” (the “remaining mind.”)

One final thought – – – –

Sanchin Kata in the snow, Hasbrouck Heights, NJ, Winter, 2012

Sanchin Kata in the snow, Hasbrouck Heights, NJ, Winter, 2012

Respectfully submitted,

HANKO-master

Sensei John Szmitkowski

This week’s featured video: Sanchin Kata (Shobu (combat) version) with Vultures:

Endnotes:

1. It is true that both the Senate and the House have, as of this writing, without first having a replacement plan, have taken drastic initial steps with regards to the repeal of the Affordable Care Act; however, these actions are not actions of the President-elect. If you disagree with this attend a rally, as in the case of the nationwide #FirstStand rallies sponsored by Senator Bernie Sanders or vontact your State legislators in this regard. For purposes of this article, it is his actions or inactions that warrant Presidential-protest. The ball is in his court and time is running out, after he is sworn in, it is, as in popular jargon, “on him.”

KATA LAB    For a refreshing and innovative discourse on kata and bunkai, please feel free to visit Sensei John’s Kata Laboratory and “THINK * SWEAT * EXPERIMENT” using this convenient link: https://senseijohn.me/kata-lab/

© Copyright 2017 Issho Productions & John Szmitkowski, all rights reserved.

You may wish to view my other blogs –
LOGO-WEBSITE   my fishing blog which includes my fishing journals and the interrelationship between martial arts protocol to fishing http://flyfishingdojo.com
and
DOJO STICKER-1 the Goshin-Do Karate blog at http://defeliceryu.com

Kata Bunkai – A Temporary Triumph (Dr. Feynman visits The Kata Lab – Part II)

9 Nov

KATA LAB

So, you just finished a kata seminar with the latest karate-do Master. Long in advance of the seminar, you pre-registered and paid your $ 100 plus dollar fee. The Master showed those select few of you his or her previously undisclosed, “hidden” application of kata sequences. According to the Master, “You now know the final bunkai for the kata.”

Well, not true on several fronts.

First and foremost, the word “bunkai” does not mean the physical application of kata sequences. It means analysis. Analysis is an on-going process;
Second, what was shown to you was an application of a kata sequence. You learned. You did not analyze anything yourself. You merely mimicked someone else’s application;
Third, what you learned is merely a physical application of kata sequences. You have not investigated my remaining two aspects of kata (and by extension, kata bunkai). Namely, the spiritual aspect (the manner in which the kata affects your state-of-mind, emotional state and psyche and vice-versa) and the environmental aspect (the manner in which your surroundings affect the kata and vice-versa).

The second point self-explanatory and the third is answered by my entire 200 plus page Kata Lab project. So, lets look at the first point. To aid my answer, I would like to once again “invite” the eminent physicist Dr. Richard Feynman into my Kata Lab. (See Endnote # 1).

FEYNMAN  Dr. Feynman once observed:

An experiment that confirms your theory does not prove that it is right, only that it is simply not proved wrong. It can never be proved right. Because in the future there could be a wider range of experiments that proves your theory wrong.* So, we are never sure we are right. We can only ever be sure we are not wrong.
* (reference was made to Newton’s law of planetary motion which was accepted correct until 100 years later when the planet Mercury’s motion proved it wrong).

So, for your seminar fee, what exactly did you get in terms of bunkai (analysis of kata)? You received something (see point two) that is not only inconclusive (see point three), but also, temporary, momentary and subject to change. Dr. Feynman would say you were shown an application that, for now, is “not wrong”.

How is this so?
The application you were shown is based upon the Master’s understanding of the kata sequences. This understanding factors in his or her physical limitations and abilities. Your use of the application is affected by your own physical capabilities and skills (which differ from those of the Master). Based upon your own individual characteristics the Master’s application may be utterly useless to you. Unless, of course, you, “Just keep practicing, one day you’ll get it right.” Even if you are able to perform the application, as your physical health changes your ability to perform that application will change. Thus what you learned as, ahem, “bunkai” needs to be revisited. If you do not revisit the application and make necessary adjustments, including finding an entirely new application, you will reach a point of stagnation. “I could perform this application in my younger days, or when my knees weren’t so bad.” Such statements are ridiculous.

Kata is not meant to be stagnant. It is meant to be fluid. It changes according to the performer. An analogy is the “Clay in the mold” interpretation of kata. Kata is the mold which will form you, the clay. As each lump of clay is different and will change over time, the mold (kata) will affect each lump differently. As to bunkai (analysis of kata), I submit that Dr, Feynman’s observation be modified as follows.

A bunkai (analysis) that confirms your understanding (of kata) does not prove that it is right, only that it is simply not proved wrong. It can never be proved right. Because in the future there could be a wider range of bunkai that proves your understanding incomplete. So, we are never sure that our bunkai is right. We can only ever be sure we are not wrong. (Sensei John Szmitkowski modifying Dr. Richard Feynman).

Thus, there are no absolutes in kata bunkai (analysis). Any analysis is merely temporary. It is subject to the changing dynamics and needs of the individual practitioner. Your changing health, age and capabilities all affect your analysis. Your non-physical characteristics may have a more profound impact on your kata analysis. Your mental state, emotions and psyche play a major role in how you analyze your kata. (See Endnote # 2) Further, there is a greatly overlooked and often entirely missed factor that contributes to your analysis. This factor is the manner in which the environment affects your kata. The impact of terrain, weather, temperature and other such environmental factors cannot be discounted.

My “visit” with Dr. Feynman now concluded, it is time once again for me to “Think * Sweat * Experiment” with my kata. Maybe one day I’ll get it “right.”

Featured video: Kata Lab #2230 – Kata: Dr. Jekyll’s Potion. Full article:
https://senseijohn.me/2014/02/09/kata-lab-122-kata-dr-jekylls-potion/

HANKO-master

Respectfully submitted, Cum superiorum privilegio veniaque (“With the privilege and permission of the superiors”) Sensei John Szmitkowski

   300-cactus.jpg  For information on my “no-risk”, kata seminars, please visit the seminar page using this convenient link https://senseijohn.me/seminar-kata/

Endnotes:

1. Dr. Feynman’s earlier visit to my Kata Lab maybe viewed using this convenient link
https://senseijohn.me/2015/09/28/dr-richard-feynman-visits-senseis-kata-lab-part-1/

2. Kata can and should be used to modify emotions link https://senseijohn.me/2013/10/06/kata-lab-221-kata-as-an-emotional-modifier/

and video:

Help support Sensei’s experiments – Come visit my store on CafePress! all items have a minimal mark-up of only $ 0.75 to $ 1.00 over base prices!

Sensei John is now on Facebook, under – FLY FISHING DOJO, you are invited to send a Facebook friend request.

You may wish to view my other blogs –
LOGO-WEBSITE   my fishing blog which includes my fishing journals and the interrelationship between martial arts protocol & ideology to fishing http://flyfishingdojo.com
and
DOJO STICKER-1  the Goshin-Do Karate blog at http://defeliceryu.com

© Copyright 2015 Issho Productions & John Szmitkowski, all rights reserved.

Kata Lab – Reverse Seienchin Kata

1 Jun

“What becomes authentic (traditional) when you live in Purgatory?”
(Chef Roy Choi interviewed on Anthony Bourdain, Parts Unknown: Last Bites)

KATA LAB

Background:

With the popularity of my Kata Lab: Reverse Sanchin Kata, link: https://senseijohn.me/2014/10/20/kata-lab-reverse-sanchin-kata/ and my Kata Lab: Random Sanchin Kata, link: https://senseijohn.me/2014/11/03/kata-lab-random-sanchin-kata/ , I wanted take the concept even further. To do so we can use Seienchin Kata as a means to understand the concept on both a physical level but also a spiritual level.

Unlike the Reverse Sanchin Kata Lab where the movements of the kata were reversed and the breathing pattern remained the same, in this lab, the breathing patterns will be reversed and the movements remain the same. Why Seienchin and not Sanchin Kata for this lab? Simple, as you can see in the analysis below, there is a unique concept that applies to Seienchin Kata that makes it highly qualified for this type of experiment. Seienchin allows you to begin to understand how the physical movements of kata impart a mental aspect to kata.

Kanji for "Seienchin", sumi-e ink on rice paper

Kanji for “Seienchin”, sumi-e ink on rice paper

  • Experimental analysis (Recommended Reader Experimentation):
    Perform Seienchin Kata as you normally would;
  • Take a moment and reflect on the two interpretations of the kata, specifically paying attention to the manner in which they are enlivened by the movements of the kata;
    Interpretation # 1: “Calm in the storm, storm in the calm”
    Interpretation # 2: “Walk far to quell & conquer” (see endnote # 1)
  • Perform Seienchin but time reverse the slow and fast sequences. For example, the opening sequences which are normally, slow, deliberate and with dynamic tension, must now be performed fast and with kime (focus). Movements which are fast and with kime must now be performed slow, deliberate and with dynamic tension;
  • After your performance, deeply consider how the reversal impacted your earlier conclusions as to how the kata enlivened the two interpretations of the kanji.

To assist you with this Kata Lab, I have created the following video.

Conclusion:

This kata lab affects two of the three battles (aspects) of kata (See Endnote # 2). The two aspects are the physical and spiritual aspect.

Both components of the physical aspect (bodily movement & breathing) are affected. First, by reversing the method of performing the movements, hard movements soft and vice-versa, the component of bodily movement is affected. Second, by reversing the manner of breathing, this component is also affected.

The spiritual aspect is affected initially by reversing the symbology of the storm and the calm within the kata. Seienchin, performed in the traditional manner, begins with the calm (Sanchin kata-like opening sequences) and encounters the storm (hard and fast sequences). The kata continues by alternating between the calm and storm, ending with the calm.Reverse Seienchin makes the performer immediately encounter the storm, transcends to the calm and ends with the storm. This produces a shift in mental attitude. You should consider how this effect impacts martial fighting theory and life attitude theory of conflict resolution.

In addition, the concept to “To walk far to quell and conquer” is significantly affected. The result is to “Conquer and subsequently quell.” This has significant ideological connotations worthy of further study.

One final comment as to the third aspect of kata, the metaphysical aspect. Although not directly affected by this kata lab, the aspect is always present anytime a kata is performed.

Remember, the mandate of my Kata Laboratory – Think * Sweat * Experiment!

HANKO-master
Cum superiorum privilegio veniaque (“With the privilege and permission of the superiors”)
Sensei John Szmitkowski

 If you enjoyed this Kata Lab, help fund my future experiments & get a unique product from my online store: Come visit my store on CafePress!

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ENDNOTES:

1. Naturally, the interpretation of a kata is systemic in nature. I am not suggesting you abandon your system’s interpretation of Seienchin Kata. I do ask that, for purposes of this Kata Lab, you initially consider the interpretation of Seienchin Kata of Goshin-Do Karate-Do (DeFelice-Ryu) and then apply your conclusions to the interpretation of your system of karate-do.

2. You may recall my definition of the three battles of Sancin Kata, which are present in every kata, as:
Physical Battle, the physical movements of the kata;
Spiritual Battle, the manner in which a kata affects your mental, physiological and emotional state;
Environmental Battle, the manner in which kata connects you with your external environment and how same affects you.

Sensei John is now on Facebook, under – FLY FISHING DOJO, you are invited to send a Facebook friend request.

You may wish to view my other blogs –
LOGO-WEBSITE  this one dedicated to the interrelationship between martial arts protocol & ideology to fishing http://flyfishingdojo.com

and

DOJO STICKER-1  the Goshin-Do Karate blog at http://defeliceryu.com

SHU, HA, RI – A Different Perspective

4 May

There is a concept from the martial arts that is applicable to any relationship whereby one individual relies upon another individual for education, instruction or guidance. That martial arts concept is known as “Shu-Ha-Ri.” It applies to any student-teacher, mentor-protege or other similar relationship.
Shu-Ha-Ri has been analyzed ad infinitum from the standpoint of the student. I myself have often engaged in such analysis. Here is a convenient link to an article I had posted a few years ago https://senseijohn.me/2010/06/20/the-martial-arts-learning-process-of-shu-ha-ri/ 
One night, while teaching at the USA Goshin-Ryu Dojo of my late friend, Shihan Wayne Norlander, I realized that this historical analysis is limited to one-half of the dynamic of transmitting karate-do from one person to another. In so far as the teaching of karate-do implies an obligation to accurately transmit the karate of one’s Sensei, I propose that the common trend to analyze Shu, Ha, Ri form the standpoint of the student must be overcome (See Endnote # 1).

In this submission, I would like to set forth an alternate perspective from which to consider the concept of Shu-Ha-Ri; namely the perspective of the teacher, or Sensei, of karate-do, who was by definition once a student him or her self.

By way of introduction, a review of the popular discourse on Shu, Ha, Ri is appropriate. There are three stages of the martial learning process which are generally accepted and a fourth, more esoteric stage. The three generally accepted stages are the stages of “Shu”, “Ha“, “R1“.

Kanji for Shu-Ha-Ri

Each particular stage is described as follows.

SHU(pronounced “Shoe”) means to correctly copy all of the techniques of one’s instructors;

HA (pronounced “Ha”) means the liberty allowed to a student to develop his own way of executing techniques based upon the demands of his own physical stature and his own individual understanding of Karate;

RI (pronounced “Rhee”) means “transcendence” or “mastery”. It is when a student can perform all of the techniques automatically and becomes a teacher himself (See Endnote # 2).

A fourth, more esoteric, stage of the process of learning the martial arts has come to be identified. This stage is called the “Ku” (pronounced “Cue”) stage. Kuis the stage of emptiness. It means everything is gone and no trace is left behind. The student has reached the highest level and no one can trace his movements or capture his techniques.

I submit that the concept of Shu-Ha-Ri transcends the bounds of the student’s perspective and can (and should) be extended to include an analysis from the perspective of the teacher. A natural consequence of learning the martial arts, as set forth in the description of the Ri stage above, is that the student becomes a teacher him or herself. Once the student becomes a teacher himself, the analysis and application of Shu, Ha, Ri historically ceases. I proffer the following analysis of Shu, Ha, Ri as applied to the teacher who was once, naturally, a student himself.

SHU means to correctly copy the technique, kata, method and manner of one’s Sensei as one teaches one’s students. While the technique and kata of one’s Sensei are easily governed by stylistic dictates (see Endnote # 3), the method and manner of one’s Sensei are unique to the Sensei under whom a student (now teacher) originally learned his or her art. Each individual instructor of a style of karate-do, while teaching the technique and kata of the style, combines these physical dictates with the non-physical traits of the style (philosophy, ideology, spirituality, etc) as set forth by the style’s founder and progenitor. While so teaching the “style”, the Sensei imbues and infuses the teaching with his or her own unique character and personality traits. These character and personality traits generally may be of a positive nature, but, as dictated by the frailty of the human condition, may also include the instructor’s character flaws; even those that may considered less than admirable (See Endnote # 4). It is the “style” of karate, as imbued and interpreted by a Sensei that is transmitted to the student (who is now the teacher).

HA means the liberality to be allowed an instructor (by his original Sensei) to develop his own way of teaching. I submit this development is influenced by two key factors. The first key factor is the teacher’s unique individual physical and psychological traits. These factors would have been accentuated or modified as necessary during the teacher’s tenure as a student. IF the teacher’s Sensei was a Sensei of merit, then his Sensei would have discovered and been aware of these individual traits during the time period wherein the teacher was a student of the Sensei. During this time, Sensei would have nurtured the student’s meritorious traits and modified or corrected the student’s character flaws. Thus, Sensei would have guided his student, now a teacher, so that these individual traits do not offend the tenor and tone of Sensei’s style of karate-do. The second key component is highly variable. Surely, Sensei is aware that his student will encounter this factor but cannot predict the specific character of same. This second trait that the student, now teacher, will encounter are the physical capabilities and mental attributes of his individual students.  The student turned teacher must be allowed the liberality to mold his instruction of karate-do on these two key factors. If this liberality is granted, the student-teacher, now Sensei, starts to represent the embodiment of the karate he learned from his Sensei.

RI means “transcendence.” Transcendence occurs when a Sensei becomes the living embodiment of the karate-do that he continues to practice and subsequently teach. This karate is no longer the karate that he learned from his Sensei; it is more than that. It is that learned karate as interpreted by the individual Sensei’s physical and spiritual traits AND as transformed by the mechanism of Sensei’s continued practice of karate-do and individual teaching methods and manner.

KU is the stage were the Sensei no longer affirmatively teaches. Rather, Sensei transmits karate-do by virtue of being an active Sensei. This is to say that Sensei has become his karate-do. Sensei has come to embody and represent his interpretation of karate-do in such a way that the students are capable of learning by Sensei’s example. This means that the student no longer learns by rote drilling, they learn by being in the presence of Sensei as Sensei lives in karate-do. This stage is the lifeblood extension of the observation of Shihan Peter Urban, Ju-dan, USA Goju-ryu, “A Karate man in training is in karate.” At this stage, “A Sensei who practices and teaches karate IS karate.” (See Endnote # 5).

I submit that understanding the various stages Shu, Ha, Ri from both the perspective of a student and a Sensei is necessary so as to fully understand the total dynamic within which the art of karate-do is transmitted from one person to another.

Respectfully submitted for your contemplation,

HANKO-master

 Sensei John Szmitkowski

 dreams-seisan    For information on my “no-risk”, kata seminars, please visit the seminar page using this convenient link https://senseijohn.me/seminar-kata/

KATA LAB  For a refreshing and innovative discourse on kata and bunkai, please feel free to visit Sensei John’s Kata Laboratory and “THINK * SWEAT * EXPERIMENT” using this convenient link: https://senseijohn.me/category/kata-laboratory/

ENDNOTES:

1. I use the word “implies” because there are those Sensei that are perhaps less than meritorious and simply teach without regard to a sense of duty or obligation to purely transmit the teachings of their Sensei.

2. The following symbolism has been ascribed to each stage. Such symbolism may assist you in further understanding the three stages of transmittal and learning.

SHU is symbolized by an egg. The first stage is hard, the form or shape of the technique must be mastered or protected, just like a mother protects her egg.

HA is symbolized by the breaking egg. The basic form is broken into its infinite applications. It means the fundamentals are now mastered and are applied in all situations.

RI is symbolized by the fully released chick that has matured and flies away from the nest. The student forgets all forms and masters the formless technique, leaving old ideas behind him. He has fully matured in his training.

3. This means simply that a student of Goshin-Do Karate will teach the technique and kata of the Goshin-Do Karate style. Similarly a student of Goju-ryu, Shorin-ryu, Isshin-ryu or any other style will teach the technique and kata of their particular style.

4.Since we are human, we are inevitably fallible. Thus, by human nature, a Sensei carries his personal flaws with him as he teaches karate. Such flaws may include, ego, jealousy, anger and the like. It is a direct consequence that the karate transmitted will be influenced by both the instructor’s positive and negative personality traits during the transmission process.

5. Urban, Peter, The Karate Dojo, (Charles E. Tuttle & Co., Tokyo, Japan 1967) p. 77.

You may wish to view my other blogs –
LOGO-WEBSITE   my fishing blog which includes my fishing journals and the interrelationship between martial arts protocol & ideology to fishing http://flyfishingdojo.com
and
DOJO STICKER-1 the Goshin-Do Karate blog at http://defeliceryu.com

© Copyright 2015 Issho Productions & John Szmitkowski, all rights reserved.

Hatsu Bon For Shihan Paul Recchia

6 Apr

This Friday, April 10th, 2015 marks the anniversary of the passing of Sensei Paul Recchia. Please join me in performing a kata at sunset on this date in memory of Sensei Paul and all whom we have lost. The following Hatsu Bon Poem, together with the above training, are offered to his spirit.
May Sensei’s spirit find our training and poem worthy.

Sensei Paul, age 60

Sensei Paul, age 60

HATSU BON POEM

Please don’t cry before my grave
That’s not where I am
Nor am I sleeping for eternity
SEE!!
I am already part of the breezes
numbering a thousand
I am part of the light
that brightens this world
Like a diamond glittering in the snow
Like the sun that coaxes seeds to sprout
And in the Fall I become the gentle rain
that nurtures all.
When you open the window in the morning
I am the breeze
That causes your hair to flutter;
And at night, I am the star
That watches over your sleep.
So, please . . . don’t cry before my grave
That’s not where I am.
I am not dead.
I have been born anew.

annotated-YUDANSHA-ISSHO

The last time Sensei Paul (in wheelchair) was at the Issho Dojo (January, 2000) with (L-R), Sensei Walter Byrne, Sensei Kim Szmitkowski, Sensei John Szmitkowski, Sensei Jimmy DiMicelli, Sensei Bobbie Gumowski. I will never forget that this was the first time in almost eighteen months that Sensei Paul, confined to his in home hospital bed, left the comfort of his home to honor all who were elevated that day in the black belt promotion ceremony.

Sincerity in sweat, you are not forgotten, Sensei.

HANKO-master Sensei John Szmitkowski

© Copyright 2015 Issho Productions & John Szmitkowski, all rights reserved.

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