Characteristics of your art

Please forgive the length of this post. I was wondering what would be the characteristics of your art. I don’t want this to denigrate into a whose is best, or arguments as to validity or importance of individual characteristics, but rather a way that we can gain some understanding about other arts that we are not intimately involved in.

The following are what we consider the six characteristics of Shorinji Kempo, at this point I should thank the Swedish federation as this is where the following information came from:


Characteristics of Shorinji Kempo

In the west it is often spoken of Shorinji Kempo as the "thinking person's martial art". Shorinji Kempo is a martial art where moral and ethics are put in the front and there are 6 characteristics or basic principles that each student should understand. In Japanese this is called "Shorinji Kempo no tokucho".

The principles are based on Zen Buddhist philosophy (Kongo Zen) and reflect Shorinji Kempo and its character as a martial art. Here follows short explanations of these characteristics:


Ken Zen Ichinyo

The first characteristic of Shorinji Kempo.
One of the principal characteristics of Shorinji Kempo is summed up with the slogan: "Body and mind are one entity" (ken zen ichinyo). This points out that one should emphasize neither spiritual nor physical training, but rather that one should train and nourish both the body and spirit.

When the body fares poorly, one's spirits tend to fall, and no matter how thoroughly one may set one's soul at peace, this will not avert the decline of the body into illness. If the body and the spirit, then, are so inseparably intertwined, the training of either must be the training of both as one entity.

Kaiso (the founder) spoke of this concept not only as a matter of body and mind, but as a concept with meaning extending even to the relations of action an thought. Kaiso: "Zen is a thing of the mind and heart*. However, the whole matter is founded upon the body's existence."

Kaiso had an acquaintance, who was the head priest of a temple, and every year, come winter, the priest led his followers up a mountain to conduct the ascetic practice of standing under a waterfall. Every year after returning from the waterfall, the priest was said to spend several days confined to his bed. One day Kaiso went and spoke to the priest who was still resting in bed. The priest answered Kaiso's questions: "For the sake of my followers, I had no choice but to go and stand under the fall, but, after all, I'm getting old and it was more than my body could take. I came down with neuralgia and still can't move around yet."

From his youth, Kaiso himself suffered from heart disease which particularly troubled him in his latter years, but he maintained that one cannot depend solely on spiritual strength: "You've heard me say that I strive to overcome my heart disease through spiritual strength. But that spiritual strength consists of the feelings and attitude I maintain in the face of an incurable illness. I do not hold the belief that spiritual discipline can accomplish anything."

Naturally, one may ask if Kaiso placed special weight on physical discipline. Kaiso: "When you only use Shorinji Kempo to show off your strength, your physical training has no value at all." As this statement shows, he was against making victories and new records the measures of excellence, and he forthrightly opposed focusing on building specialized physiques for such goals. In sum, he strongly admonished against overly weighting training towards either the physical or the mental aspect. Moreover, Kaiso extended the teaching of "ken zen ichinyo" beyond the field of physical and spiritual relations and extended it to the relations of acting and thinking. Kaiso: "If you merely think or feel something, that's not enough. If it doesn't come out in your actions, it has no meaning; but when those actions live inside you, that is when a thought begins to be power."

Kaiso had as a goal, when founding Shorinji Kempo, to educate people who could make thought into action. Kaiso said: "Faith and beliefs which do not come out in actions are meaningless. If you think something is good, do it. If you think something is bad, don't do it." Reforming things goes the same way; you throw yourself into the fray without wasting any words or worry about whether it's to your advantage or not. What this means is that the Shorinji Kempo way of living is to hold body and mind as one entity, and if we are to think about something we will act on it. This is ken zen ichinyo.
* In Japan the heart is the home will and not the feelings as in the west.


Riki Ai Funi

The second characteristic of Shorinji Kempo.
One of the characteristic philosophical assertions of Shorinji Kempo is that strength and love stand together (riki ai funi). According to Kaiso (the founder): "Strength without love is nothing more than violence, and love without strength is powerless."

In other words, the ideas of love and strength are commonly thought of as opposed concepts, but the slogan "Strength and love stand together" proposes their harmony. Kaiso once said: "If people don't agree with our way of thinking, we should try to convince them. If they used violence to get their way, then I think we should respond with violence in return. This is an extreme way of putting it, but if the potential for such action were not part of what we train ourselves in, then Shorinji Kempo would be meaningless."

Upon reading these words, one might make the mistake of thinking that Kaiso condoned using the brute force to make people do as we want them to. Such is not the case, but what was Kaiso trying to communicate to us?

Soon after the founding of Shorinji Kempo, Kaiso and a clergyman fell into disagreement over the question of strength and love. The clergyman argued: "Your attitude of solving problems through force is incorrect. Even if the person you're dealing with acknowledges neither law nor principle, every problem in life can be solved as long as there is love."

Kaiso, however, disagreed; "Yes it's very simple to say that it's foolish to fight and there is no excuse for being violent. That sounds fine. But some people don't care how good that all sounds, and they are where the problem is. With people like that, the only good way to respond is with force of one's own." He continued: "I'm not saying that the solution is to make people into good fighters, but when a person is making trouble for others, then someone has to help out. In order to do that, that someone has to be strong enough to put a stop to the problem."

One could say that Kaiso didn't encourage fighting as a solution, and yet he most definitely affirmed the need for strength to act. When confronted with a disagreeable or wrong situation, one wants to be able to state one's own thoughts without reservation. To be able to do that, one must be backed up with a balanced strength sufficient to overcome the strength of one's opponents. Courage, love, brute, force; none of these alone is sufficient to the task. This is riki ai funi.


Shushu Koju

The third characteristic of Shorinji Kempo.
Kaiso said: "We don't need to make tough guys, all we need to do is make people who won't lose."

Shorinji Kempo is an "art of physical defence" to protect the body from an opponent with harmful intent. Shorinji Kempo is constructed of techniques, which begin from the defender's side. The first task is to protect oneself. In our objectives as well, our first desire is not to beat tour opponents, but to not lose to them. This way of thinking is one of the six fundamental characteristics of Shorinji Kempo, "shushu koju" (defend first, attack after).

Kaiso used the following example to explain shushu koju: "When an opponent strikes out, the first thing is to avoid the blow, then one should counter-attack effectively." In Shorinji Kempo one begins with the problem of the opponent's attack and defending against it. One blocks and deflects any punch, kick or other strike that comes. Or, when grabbed, it is important to be able to protect against any grappling attack without breaking stance. It is after that that one turns to the counter-attack. If one is able to protect and counter-attack at the same time that is the ideal.

Skipping the defensive moves and finding a way to knock out the opponent is not Shorinji Kempo. According to Kaiso: "I've written a great deal about fighting, and I've done a lot of it too, but I've neither lost a fight nor lorded it over a defeated opponent. When someone has done something wrong, if you can stop them and prevent the problem, that is all the ability you need."

Since Shorinji Kempo is an art of defence, it is not part of the world of winning and losing. Shorinji Kempo doesn't make athletes. There is no need to make tough guys. All we need to do is make people who won't lose. It is not necessary to win in order to protect the body. The important thing is to not lose. Kaiso once said: "If we temper our bodies so that we can protect ourselves unarmed and protect others as well, that is sufficient for us."

Confidence that one can protect oneself physically in a dangerous situation may be a small thing. Nevertheless, when one has the confidence that says, "I won't lose", isn't that enough to make one face up to anything without giving up? As Kaiso said: "Until you're dead, you haven't lost. There's no reason to give up until you're dead." This is shushu koju.


Fusatsu Katsujin

The fourth characteristic of Shorinji Kempo.
Shorinji Kempo is an art of self-defence against opponents who the intent of harming you. There is no need to kill or wound the opponent; it is sufficient if one can make him lose the will to fight or prevent him from rash actions. Accordingly, the techniques are designed to apply optimal force to the various pressure points of the body, make the opponent stop moving.

In keeping with the character of these techniques, the phrase "one blow, certain death" is not used in Shorinji Kempo. In the past, this characteristic was summed up by the phrase, "no killing no injuries", and now it is stated with "No killing, enlivening people". It is not just a matter of overpowering an opponent with harmful intent. One aims to dispute the wrong and tries to convince one's opponent not to do it, that is the way of thinking signified by fusatsu katsujin.

Soon after Kaiso founded Shorinji Kempo, men known as a 'training hall breakers' came to his training hall. He thoroughly and easily took care of each one of these people. Kaiso said: "The most important thing for a leader is that he does not lose. Once I had set up the art of Shorinji Kempo, if I had ever lost to someone else it would not exist today." Although he never lost, neither did he injure his opponents and then drive them off.

One day, a self-proclaimed high-ranking martial arts man came calling. Clearly he had come to make a challenge, and he said: "I'll show you that I can throw you from a seated position; so grab my arms." When Kaiso grasped his wrists, he attempted to apply a joint lock, but Kaiso countered with pressure to points on the outer wrists, causing piercing pain. Furthermore, when the man pulled his hands back out of pain, Kaiso followed and got a joint lock of his own and flipped him over from the seated position. With red face the man said: "Just from your grabbing me my hands went numb. You're quite strong, aren't you?" Kaiso answered: "I am not a strong man. Your hands didn't go numb because of my strength; it was because of a Shorinji Kempo technique. Someone who wins by fighting is the lowest of the low. To truly win, you must convince the other. If you don't win their assent, then it is not a victory."

The word "win", which he used, does not mean competing in a competition and beating one's opponent. Only when one dispute the other's wrong and convinces him of it, only then does it seem one can claim a victory. Kaiso further explains: "If someone wants to kill another, there are many better ways to do so. To make a person come alive, to give someone the will to live and the joy of living, and to be able to receive the same - this is the way of Shorinji Kempo." This is fusatsu katsujin.


Goju Ittai

The fifth characteristic of Shorinji Kempo.
Shorinji Kempo is an art of self-defence for the purpose of protecting one's body from an opponent with the intent to harm. Using this art to react to the conditions of the moment, one gains control over one's opponent's motions.

The techniques respond to all manner of situations, and to make a general classification one may split them into "hard" and "soft" methods. Goho (hard methods) center around punches, strikes and kicks while juho (soft methods) center around escapes, joint locks, pressuring and chokes.

In Shorinji Kempo, goho and juho are used depending on the situation. If someone were to grab you by the front of the shirt, it wouldn't do to suddenly use goho and strike the person. Likewise, if an opponent came at you with a string of punches, juho alone would not be an adequate defence. This provision of both goho and juho, one or the other to be used depending on the situation, is explained in Shorinji Kempo as one of its special characteristics, known as "goju ittai" (hard and soft united).

A short time after Kaiso had founded Shorinji Kempo, men known as dojo busters used to come around to the training hall. Kaiso used various methods to deal with these men depending on each one's specific way of attacking.

One day, a man who had built up the hardness of his flesh and bones came calling. The man, while he was boasting on and on about the hardness of his body, asked Kaiso: "How many tiles can you break?" Kaiso replied: "In Shorinji Kempo, we emphasize protecting ourselves and avoiding the blows over hardening our bodies." As the man didn't agree with him, Kaiso asked him: "If we couldn't agree, and I tried to pull you out the front door by the hand, what would you do?" As he said this, he grabbed one of the man's hands in his two hands and started to pull. The man tried to pull his hand away for a while, but suddenly he started to punch with his free hand. In that instant, Kaiso used the technique, katate kannuki nage, to attack the wrist and threw the man sprawling. When the man got up again, Kaiso let the man grab his hand. When the man tried to pull him by hand, Kaiso used maki gote to lock up the man's wrist joint and flip him. Then, while holding him down, Kaiso made a kicking motion and said: "If I wanted to make you lose consciousness all I would have to do is kick you with this foot. The reason I don't strain myself to harden my body is that I don't find it to be necessary." The man left, apparently convinced.

Kaiso used to say, "Strategy is a thing that changes," to explain Shorinji Kempo's characteristic distinction of hard and soft responses depending on the attacker's approach. Moreover he did not restrict the thinking behind "hard and soft united" to the realm of physical techniques saying: "The essence of Shorinji Kempo is something that can be used in daily life." He explained the connection between Shorinji Kempo’s technical approach and its basic approach to daily life saying: "It's doing a good job of grasping that chance that comes and goes in a flash, or responding to the variations. And you don't lose focus. I think that's the best." This is goju ittai.


Kumite Shutai

The sixth characteristic of Shorinji Kempo.
One of the special characteristics of Shorinji Kempo is: "Paired practice is primary" (kumite shutai). This means two people pairing up and practicing, aiming for mutual improvement in techniques while cooperating with each other. There are two reasons to practice in pairs:

The first is a technical reason. In solo practice one cannot learn the feel for timing and spacing that are necessary to overcome a moving opponent. Shorinji Kempo is made of defensive techniques based on overcoming opponents when they make their attacks. Thus, one person is always playing the attackers while another acts as the defender. Practice is conducted with the roles of attack and defence being traded off. without an attacker, the defence cannot be practiced. If the two do not trade roles, they cannot mutually develop their defensive techniques. If one wants to get better, the nature of requires that a cooperative relationship arise.

The second reason is based on the idea of building cooperative relationships through practice. Kaiso used to strongly criticize competing for victory or defeat. He stated his reasons in the following way: "To live in a world of winning and loosing, one must not recognize anyone beyond himself. Worrying about losing one's position, even juniors are made into enemies. Without pulling down seniors from their positions, one cannot rise oneself. Not a single friend can be made."

Kaiso warned that win/lose competition escalates into a way of thinking based only on oneself. Not only did he warn about it, but in his words: "Shorinji Kempo aims to fight against that very tendency." Our method of doing so is in the nature of practices based principally on paired practice. The starting point of the paired practice idea seems to have been at the Northern Shaolin Temple in China, which Kaiso visited. He explains his memory of seeing the wall painting at the temple picturing Chinese and Indian monks smiling while practicing martial art together. Based on this memory, Kaiso made the paired practice idea.

This idea grew into a whole approach to practice for development as a human being. Through the companionship of each taking the others hand and each applying techniques to the other, you build up a trust through your own efforts, and it ends in giving your partner a sense of trust in yourself as well. Through this kind of practice conditions, we recognize that the self exists, but we also reaffirm the existence of so many others different from ourselves - a truth of human society, which we all seem to know but forget with such ease. This is kumite shutai.

For those interested this is the web address of the Swedish site.

 

the style i have its more toward expressing your self freely uh like theres no limitations theres no set limits theres no set way to do it .(example) when i teach a student something i might do it a different way then what he feels comfortable with so i tell him if hes comfortable with that do whats comfortable for (example)i was showing this student leads he told me in tae kwon do we were taught are lead was on the right - see but i told him this styles different you can lead on the right or left it dosen't matter. see no limitations its more free theres no set way of doin it
(SHINOBI-JUTSU"NINPO")be safe.

 

In other words, you make it up as you go along.
---
Colin: excellent post covering the six characteristics of Shorinji Kempo.

 

Thanks Tony. I used the kanji for dokko on another thread regarding weapons, you may want to check it, I could have used the wrong kanji.

Look I know you are having problems on this board, but you need to understand that what you are describing is not a form of budo, bujutsu or indeed anything else. I don't really want to turn this into a mine is better than yours thread. I would like you to take a step back, and examine what it is you are teaching. Surely your not just saying, just do what ever you want, surely you teach people some biomechanics so that when they punch or what ever it has some effect. You probably have some guiding principles driving the direction that you want your art to go. Just saying it is free form is a cop out.

If you want some help trying to sort out what it is you do, or if you want me to explain more fully what it is I'm asking you to do just email me. Colin_Linz@msn.com and I'll help you all I can.

 

ignore him.
I used to train in Akido and it always struck me as funny when it was characterized as a non-aggressive martial art. It is referred to as "The Gentle Way" this refers not to the way you treat your opponent but in the fact that instead of matching power with power, you use your opponents power against him. The founder of Akido reccomended that before you perform an aki that you belt your opponent in the face to disorientate him, and many Aki's can easily break bones or even permanent injury. yeah, pretty gentle.

 

Aikido, is way of harmony, (JJ is the gentle art, and Judo is the gentle way.)
Harmony is to blend with uke, and redirect, in harmony (timing and movement are main ideas) to 'take' uke's centre [of gravity] It requires little strength, and although strikes can be included, are often not (with strikes it bears a similarity with Hapkido)
Movements are usually spiral (with you as the centre), taking uke to the ground with constant movements both big and small.
It kind of uses centefugal force, knowledge of physiognomy, correct timing, and precise techniques to counter attacks.
It's hard to describe as grappling or throwing or locking, its just different although it does incorporate locks, throws, grapples and some stikes (some places don't have strikes, same goes for basic groundwork)
It utilises Ki

 

yes, and it is hardly non-violent.

 

People are violent or non-violent - not arts.

 

damn you Yoda and your good points!
though you must admit, many of Akido's techniques are very violent.

 

damn you Yoda and your verbal Akido!

 

Luckily it isn't violent huh?

 

I've never been taught a violent technique. cruel, painful techniques yes, like a sankyo - it hurts, but it's not violent. I can see though how in a real life scenario, how i could adjust or modify these techniqes to be as violent as musashi brought forward in time and placed in a ninpo dojo.

 

No, Damn YOU Killbill, for blatantly ripping off my avatar.

I think a duel of cutlasses is called for - that, or a rum drinking contest.

 

1.I didnt rip off your avatar, I've always been a pirate.
2.I can drink more Captain Morgan than you any day of the week.

 

(Warning, my opinion only)
I think one of the basic characteristics of the Bujinkan is that you learn technique in order to be able to throw it away. You learn 1 basic technique, then numerous variations of that technique. Then another basic tech, and numerous variations of that one. And so on and so on. Then, when you achieve a level of proficiency, which varies from person to person of course, you throw away the techniques. Instead of responding to an attack, you have the freedom of thought and movement to just "do". Not think about what you are doing, not think about what technique you should apply, but just "do". And after, if asked what you did, you can't reconstruct it in you r mind, because it justhappened. No thought, no effort. Just being.

Make sense to you all?

 

This true in Shorinji Kempo too. Techniques don’t always work as intended, people move differently or circumstances will very slightly; variations will be required. These are taught along with the primary techniques. The rest of what you describes fits in with concept of shu ha ri. At the ri level you have reached the point of understanding where your reaction may not be a particular technique, but it will be based on the principles of your art and be recognisable to the style that you practice.

 

Yoda i would have to say the way i was taught most of the techniques in Wing Chun was violent just look and Pak Chun either to throat or eyes not very passive..

The style im doing now is kind of more about finding your true self and being at peace and harmony with yourself and the universe... feeling the pulse or flow of life reading it and avoiding interfearing in things that you may be able to stop because there may be a purpose you dont understand.... Trying to understand why things happen ...meaning of life type stuff.... not very goof for fighting so i run away a lot ....

 

i knew it when i seen your picture i knew it ,you couldent resist,squash the smart comment that you made,by the way were have you been.