Morio Higaonna Power Training of Goju-Ryu - Part 1

I thought you might enjoy some Jubi Undo by Higaonna Morio Sensei

How to tie your obi

How to fold Your Do-gi

Here's a nice way, if you're traveling with your gi and belt to get everything together and keep your gi from wrinkling too much.

The Koden and Shinden Kata of Naha-Te Karate-Jutsu

The major Kata attributed to the Naha region of Okinawa include: Sanchin, Saifa, Seiyunchin, Sochin, Shisochin, Sepai, Seisan, Kururunfa, Unsu, Niseishi, Suparinpei, Sanseiru and Nipai. Most of these kata are credited as having been brought to Okinawa by the Great Master Kanryo Higashionna. However, Nepai (Nipaipo) was brought to Okinawan by the Chinese tea merchant and white crane instructor, Gokenki. Sochin, Unsu, and Niseishi were either brought to Okinawa or were created by Seisho Arakaki.

The kata of Naha Te are divided into Koden (ancient) and Shinden (modern) each new generation of the system has formed there own Kai-ha (Associated factions) and continued to evolve the style by creating new kata.

Higaonna Kanryo Sensei is the acknowledged founder of Naha-Te, and was the teacher of Miyagi Chojun Sensei. Miyagi Chojun Sensei further developed Naha-te into Gojuryu Karate-do, he created Tensho kata, based on the Chinese Kata Rokishu, and in 1940, Miyagi Chojun Sensei, and Nagamine Shoshin Sensei of Matsubayashi Shorin-Ryu, worked together to develop a set of promotional kata for the Okinawa board of education, which resulted in Miyagi‘s creation of the Gekisai kata series. Today, Matsubayashi Shorin Ryu calls these kata Fukyugata 1 & 2. Fukyugata 1 in no way resembles Gekisai Dai Ichi, and Fukyugata 2 is almost exactly like Gekisai Dai Ichi. The only difference being their stances are a little shorter, and near the end of the kata just prior to the awase zuki or yama zuki (double punch), they have both fists facing palm up in preparation for the zuki techniques (in Te Uke or side cover position), and Gojuryu has one fist facing downward and one fist facing upward, chambered on each side of the body. The kata is however, completely recognizable as Gekisai. Therefore, Tensho and the Gekisai kata were not practiced during Higaonna Kanryo Sensei’s lifetime . Kenwa Mabuni Sensei, the founder of Shito Ryu Karate, formulated a kata called Shinsei, which was his interpretation of Gekisai Dai Ni. Also in modern Shito Ryu, the kata Fukyu Ichi and Fukyu Ni (Gekisai Ichi) are referred to as Chi No Kata and Ten No Kata. In addition, Mabuni sensei also formulated the kata; Kenshu, Kensho, Shinpa, and Happo Sho which he classified as Higashionna-ke or Higashionna Type kata.

In Goju Ryu, the major schools do not practice Sochin, Unsu, Niseishi, or Nipaipo. However they do include Sanchin, Saifa, Seiyunchin, Shisochin, Sanseru, Sepai, Seisan, Kururunfa, and Suparinpei, in addition to the kata created by Miyagi Sensei. Shitoryu, is a composite system that preserves both Naha and Shuri-te, however, it standardizes the basics, thus loosing the original form of the Naha-te kata.

OTHER KATA OF NAHATE KARATE-JUTSU:

Jin’an Shinzato Sensei, Miyagi Chojun Sensei chosen successor, formulated the Chuho No Kata, this kata is unique in that it made use of exercises for the hips, had numerous punching techniques and was also noted for it’s un-orthodox throwing combinations. To my knowledge this kata is no longer taught by any of the major Gojuryu kai-ha.

Meitoku Yagi Sensei, the founder of Meibukan Goju Ryu, and a direct student of Miyagi Sensei. He formulated the kata Tenshi, Seiryu, Byakko, Shujaku, and Genbu. He also teaches a second Tensho called Tensho Ni or Sanpoaruite Tensho.

Seikichi Toguchi Sensei, was a direct student of both Miyagi Sensei and Higa Sensei, he founded Shorei Kan Goju Ryu. He formulated the kata Hookiyu 1 & 2, Gekisai Dai San, Gekiha 1 & 2, Kakuha 1 & 2, and Hakutsuru No Mai.

Gogen Yamaguchi Sensei, was a direct student of Miyagi Chojun Sensei, Jusuei Yogi Sensei and Meitoku Yagi Sensei, and founder of the Japanese Goju Kai. Yamaguchi Sensei added ten Taikyoku kata , Genkaku and Chikaku. The Yamaguchi system also practices the unique Sanchin-Tensho kata. Goshi Yamaguchi sensei has also added two kata to what his father developed called Tenryu and Kohryu.

Osamu Hirano Sensei, student of Kenzo Ujita and Gogen Yamaguchi, founder of the Kuyukai. Formulated the Haiku Ichi and Rensoku Juza kata for his association.

Seigo Tada Sensei, student of Gogen Yamaguchi, founder of the Seigokan. Formulated the Kihon Tsuki no and the Uke no kata for his association.

Kisaku Tomoharu Sensei, student of Gogen Yamaguchi, founder of Yuishinkai formulated the Kitei kata, this kata is unique in that it utilizes the mawash-geri or round house kick.

Sosui Ichikawa Sensei, student of Kanki Izumigawa, and founder of the Sosuikan Seito Gojuryu. Formulated the Gekisai Ha and Sosuiken kata. In addition his dojo also teaches Sanchin (sanpo and zenpo), Unsu, Niseishi, and Tsuru-te. Several of his senior students have added Rokkishu, and Hakutsuru to the syllabus. His senior American student, R. Choji Taiani Sensei, has added the kata Sanchin Koho, a kata he learned in China to the American branch of the association.

Katsuya Izumikawa, son of Kanki Izumikawa, and current head of the Senbukan Seito Gojuryu. fourmulated the Gekisai Dai San and Gekisai Dai Yon kata for his group.
Tetsuhiro Hokama sensei, student of Seiko Higa sensei and Seiko Fuguchi sensei, founder of the Kenshikai. Formulated the kata Fukyu and Kiyozai 1 & 2 for his group, it is also interesting to note that some of his branch dojo teach Gekisai 1-4, I am unsure if he developed the 3^rd and 4^th Gekisai for his group, or if he used Toguchi Sensei Gekisai San and another source for Gekisai Yon.

Terou Chinen Sensei, founder of Jundokan International and a student of Eiichi Miyazato Sensei, developed the Dachi kata, Formation 11, Formation 12 and Fukyu 3 for his group. It may also be of interest to know that he also teaches Fukyu 1 and 2 in his association. Fukyu 1 is the standard version developed by Nagamine and Miyagi, while it has been said that Fukyu 2 was developed by eiichi Miyazato Sensei, I however, have been unable to verify this for sure, though Fukyu 1 and 2 were used by both Chinen Sensei and Morio Higaonna when they established the IOGKF, some IOGKF dojo still teach these kata, but the majority have stopped using them.

Zenei Oshiro Sensei, founder of Shodokan Europe, also uses Fukyu 1 and 2, along with 3 kata of his own creation called Shiho Uke 1, 2, and 3.

Toshio Tamano Sensei, founder of Shoreikan International, a student of Seikichi Toguchi Sensei, developed the kata dai ichi and kata dai ni for his group.

John Roseberry Sensei, founder of Shorei-Shobukan, a student of Sekichi Toguchi sensei, developed the Gakusei kata. His group also uses the Golden crane form, which he learned from a Chinese teacher.

Peter Urban Sensei, founder of USA Goju, student of Gogen Yamaguchi, developed the Taikiyoku Empi Go, Unfa, Empi Ha, Urban Han and Urban Kururunfan for his organization.

Lou Angel Sensei, founder of Tenshi Gojukai, a student of Peter Urban and Gogen Yamaguchi, developed the Gesai, Gesaku Sho and Gesaku Dai kata for his group.

Glenn Keeney Sensei, Founder of the Komakai and student of Larry Pickle, a student of Eiichi Miyazato, developed the Keneko kata for his group.

Shinken Akamine Sensei, from the Izumigawa lineage, who was the first introduced Gojuryu karate to Brazil. Akamine sensei formed several groups in his time, the last being the Kenshinkan, he developed the katas Uke Godan, Empi Godan, Tekatana Godan, Teisho Godan, Tsuki Godan and Kenshinryu for his group.

The major Naha system is Goju Ryu, but related systems from Naha included Ryuei Ryu, Toon Ryu, or those traditions passed down by Arakai Seisho. Ryuei Ryu uses the kata Niseshi, Sanseru, Seiunchin, Seisan, Paiku, Heiku, Pachu, Anan, Ananni, Ohan, and Paiho. Toon Ryu uses the kata Shiho Uke, Kiso 1 and 2, Sanchin, Seisan, Sanseru, Pechurin (suparenpei), Neipai, Rokishu, and Jion. Arakaki Seisho passed on the kata of Sanchin, Seisan, Sanseru, Suparenpei, Unsu, Niseishi and Sochin.

Another system that is related to Naha is the Kojo Ryu of the Kojo family. While this system shares a similar lineage, it does not use the same variety of kata. It is most commonly thought that Kojo Ryu only used the six kata of Tenkan, Kukan, Chikan, Hakukoken, Hakutsuru and Hakuryu, however, in addition to these six it also uses Hafa, Nepai, Nunfa, Paichu, Paishi, Pacin, Tanchin, Nijikken, Sodenkan, Gogiho, Shitenken, Shimonken, Kokakuken and Gohoken. This system in my opinion would be better classified as Kundinadi or Kume Village Te.

Some people also include Uechi Ryu as a Naha style, but in my opinion I would call it at best a sister style, while all of the systems mentioned trace their lineage back to China, Goju Ryu, Ryuei Ryu, Toon Ryu, and the Arakaki-ha all share a linked history, while Uechi Ryu traces its lineage from a different source.

There is no mistaking that all of the systems are related in the fact that all use the Sanchin, Seisan, Sanseru and Suparenpei kata’s, but history tells us that Uechi Ryu is a direct line from the Pangainoon system and Nahate was from the Kingainoon system. Uechi Ryu also uses the kata Kashiwa, Kanshu, Seichin, Seiryu and Kanchi, all devised in modern times.

Taking all this into consideration, one sees well over 100 kata in the Naha tradition alone. With the majority having been developed after 1953.

Larry Pickel Sensei

Mr. Pickel joined the United States Marine Corp. in 1960. In 1962, Mr. Pickel was stationed in California, where he met Mr. James Ninios. From Mr. Ninios, Mr. Pickel began his study of Shorinryu Karate, earning a 5th kyu Green Belt. This training lasted 3 months, before Mr. Pickel was re-stationed to Okinawa, Japan.  

Mr. Pickel met Mr. Bill Larson, shortly after his arrival on Okinawa. Mr. Larson was studying Gojuryu karate, he took Mr. Pickel to the dojo he was training at and introduced him to his teacher. Mr. Pickel then began his study of gojuryu karate, under Master Eiichi Miyazato at the Asato (Jundokan) dojo in Naha City Okinawa, while serving at camp Sukiran. He was in Okinawa for a total of 13 months; he was promoted to Shodan on February 14, 1964. Mr. Pickel was issued a certificate from the Okinawa Karate Association signed by then Chairman Shoshin Nagamine and his teacher, Eiichi Miyazato. This was before the founding of the OGKK by Miyazato Sensei. Mr. Pickel said his Gi cost $4.00 and his obi was $.80.

Mr. Pickle stated that he was only the third American to receive a black belt from Miyazato Sensei. Mr. Pickel said that he would go watch cock fighting with Miyazato Sensei and that, Miyazato Sensei would always ask him to bring him some Aqua Velva and Golden Wedding Whiskey from the base. Mr. Pickel also recalled that Koshin Iha taught a lot.

Mr. Pickel stated that in 1963, there was a 10 year ceremony held in honor of Chojun Miyagi, and that there were several dignitaries from both Okinawa and Japan. He said that several groups ran kata and demonstrated in front of Miyagi's grave. Mr. Pickel said that Miyazato Sensei selected him to demonstrate saifa kata, and it was a great honor to be able to demonstrate at the grave of Miyagi. Mr. Pickel advised that he was able to meet several other gojuryu instructors and one from Japan (Yamaguchi) gave him an emblem of a fist made out of gold.

Mr. Pickel stated that after leaving Okinawa, he was stationed in Tokyo, Japan for 3 months. While there he and Mr. Larson continued to train together and visited some other Gojuryu schools, they were also able to train with Gogen Yamaguchi Sensei.

After his discharge from the Marines, Mr. Pickel returned to Chesterfield, Indiana and established the Jundokan of Indiana. His first students were Glenn Keeney, Larry Davenport and Jerry Brown. He taught from 1964-1967, he quite for personal reasons; however he resumed teaching in the 1970s for a few years and again in the 1980s for a few more years. Although retired now, Mr. Pickel makes the occasional visit to area dojos and still serves as technical director for a few. Mr. Pickel is credited for introducing Gojuryu to Indiana, but I think he was the first to teach Jundokan Gojuryu in the United States.



Naihanchi

Naihanchi 1,2,3 is also known as Daipochin, Naifunchin, Naifunchi, Nihanshi, and Tekki.

In addition to names, it also has several versions of  translations, such as "Iron Horse", "Missing Enemy", "Sideways Fighting", "Inside Fighting", "Fighting Holding Your Ground", and "Surreptitious Steps".

These three short kata were the first to be taught in the Shuri-te. They have been practiced in Okinawa for hundreds of years and were practiced by exponents of both Shuri and Tomari-te. Most traditions say that Bushi Matsumura created the Naihanchi Kata, Sho and Ni, in order to develop fighting with your back against a wall or on a narrow rice-paddy dike. Itosu is said to have modified Sho and Ni and developed Naihanchi San. This was confirmed in the writings of Mabuni and Funakoshi.

Kenwa Mabuni, the founder of Shito-Ryu, learned all three from Ankoh Itosu. However, first, while traveling and studying, Mabuni learned a form of Naihanchi from a student of Matsumura's named Matayoshi. When Mabuni returned and showed the kata to Itosu, his teacher remarked that it was similar to the kata Matsumura had devised after training with a Chinese attaché named Channan. It was at this time that Itosu confirmed that he (Itosu) had modified them as well. Gichin Funakoshi stated in his 1922 book that the first two Naihanchi were originally practiced in a pigeon-toed stance, while the third was performed in a horse stance. Funakoshi later revised all three Naihanchi (by changing them all to horse stance and other modifications) and called them Tekki. Therefore these modified kata are not actually Shorei-Ryu or Zhoalin Liu as Funikoshi stated in his Karate-do Kyohan.

Naihanchi is remembered as the favorite of Itosu, who was nicknamed "Iron Horse" because of his performance of this kata. Choki Motobu also preferred the Naihanchi kata and is credited with combining the three into one; known as O’Naihanchi (although in his personal system he only taught Naihanchi sho and Ni, as seperate kata). Motobu sensei has been quote as several different ways saying that all one needs to understand karate is Naihanchi. Although these kata are relatively simple-looking form's, they have elaborate and deadly bunkai incorporated into them such as weeps, joint-locks, throws, and grappling techniques that are not readily apparent in the surface execution. It is obvious that kakushite (hidden hand weapons) permeates these kata in the form of many tuite (grappling) techniques and this may explain why some form of Naihanchi is practiced in virtually all styles, whether Okinawan, Korean, or Japanese, with the exceptions being Goju and Uechi ryu, however, I find great value in the kata and have taught some of my students the Nahanchi shodan kata.

Mushin

When mushin is attained the mind will flow freely from one object to another, as a
stream that fills every corner. For this reason the mind fulfills every function required of it.

Logic and intuition merge to form one mind, a no-mind, but when the flowing is stopped (such as thinking, "What technique will I use against this opponent?") the result will be a general stiffness and fatal indecision.
Just as a wheel revolves only when the shaft is not too tightly attached to the axle. If the mind has something in it, it will stop functioning; it cannot hear, it cannot see, even when sound enters the ear or when light flashes before the eyes. To have a thought means that the mind is preoccupied and cannot deal with an opponent.

The waters of the pond will reflect all around it, as the mind when empty will reflect on all movements. But when a ripple (thought) enters the water (mind) the image is unclear. But to attempt to remove the thought already fills it with another thought.


The task is endless. It is best, therefore, not to harbor anything from the start. I think thisis what the great zen (chan) master Nan-in meant when he said, "Empty your cup first, so you can taste my tea."

Confucius: The Great Teacher

Confucius is the latinized name of a person known in China as K'ung Tzu. His family name was K'ung, and his personal name was Ch'iu (Tzu). He was born in 551 B.C. in the state of Lu in the southern part of the present Shantung province m eastern China. His ancestors had been members of the ducal house of the state of Sung which was descended from the royal house of Shang, the dynasty that had preceded the Chou. Because of political troubles the family, before the birth of Confucius, had lost its noble position and migrated to Lu.

The most detailed account of Confucius's life is found in the Shih Chi (86 B.C.). From this source we find that Confucius was poor in his youth, and at an early age he was promoted to the position of superintendent of the fields. As a result of political intrigue, Confucius lost his position and went into exile where he wandered throughout China for thirteen years. During these years he tried to find an opportunity to realize his ideal of political and social reform. Nowhere, however, did he succeed, and as an old man he returned to Lu and died in 479 B.C.

Confucius authored and/or preserved many classics that went on to form the social structure of China. They are: I-Ching (Book of Changes) Shu Ching (Book of Poetry), Shih Ching (Book of History), Li Chi (Book of Ceremonies and Rites) and Ch'un Ch'iu (Spring and Autumn Annals).

He is also credited with four books, which may have been authored by him or compiled by later followers: Lun Yu (Analects), Ta Hsueh (Great Learning), Chung Yung (Doctrine of the Mean) and Meng-tse Shu (Book of Mencius).

Confucianism has contributed many social structures to the Chinese culture and the philosophy of kung-fu.
The first is called jen. Jen refers to the relationship between man and man. This relationship must be based on love, benevolence, and compassion. That is why a kung-fu master would rather be hit than hit his opponent unless his life is threatened. Not returning an opponent's attack is meant to teach the aggressor that some people can receive injury and return kindness.

The second concept, chu-tzu, refers to the "superior man." A kung-fu master is supposed to pattern himself after the superior man. Chu-tzu refers to the terms on which the concept of jen exists. It also has been called true manhood and empathy. The superior man "is the only man who is real," says Confucius. He is a man of ethics and morality.

Confucius believed that "this man-to-man (jen) relationship must exist on the terms of the superior man (chu-tzu)." In simpler terms, man-to-man relationships are founded on etiquette toward one another, making it possible to harmonize society with friendship and love.

The third concept, called li, has two distinct meanings.

First, it is propriety. Confucius realized that man, in his search for beauty, serenity, and harmony, must start with something. So Confucius set down various rules. These rules were explained through maxims and anecdotes. These rules followed a middle path or mean, expressed in Confucius's book, The Doctrine of the Mean (Chung Yung). This mean is a middle path between life's extremes. This prevents excess and checks depravity.

The second meaning of li is ritual. When one follows the maxims and anecdotes and lives by the mean, then one's life is a ritual (li). Life is ordered and has meaning. This is not socially imposed, but rather self-imposed betterment.

Lastly there is te, or power. Confucius looked at power not as a method of superior strength but of metaphysical betterment and contentment. It is the power in each of us to do what must he done to carry out li.

This is not the te of the Taoists who believed it to be a means of reason and virtue. The Confucian believed it as a means of self-understanding and betterment. The greatest contribution of Confucianism to kung-fu is the I-Ching, or the Book of Changes. The l-Ching is a collection of sixty-four six-line symbols (oracles), referred to as hexagrams. These hexagrams are made up of two three-line oracles called trigrams, or pa-kua in Chinese.

The oracles themselves are composed of an arrangement of straight, and broken, lines. In days gone by, the one line oracles referred to a simple "yes" or "no" in divination practices. But as time went on the need for greater differentiation seemed necessary. It was at this time the single lines were coupled into pairs.
Later a third line was added. These trigrams were conceived as images and attributes of all that occurs on heaven and earth. They were held to be in constant change, one trigram easily changed into another. This is the fundamental concept of the Book of Changes.
 The pa-kua represents a family in the abstract sense. The family consists of a father, a mother, an oldest son, a second son, a youngest son, an oldest daughter, a second daughter, and a youngest daughter. The sons represent the principles of movement in various stages, beginning of movement, resting in movement, and danger in movement. The daughters represent devotion, that is, gentle penetration, clarity and adaptability, and joyous tranquility.

Although the first person to discover, so to speak, the oracles was Fu Hsi, one of the Three Autumn emperors (2852-2205 B.C.) the perfection of the I-Ching came about under King Wan (1150 B.C.), the Duke of Chou (his son), and Confucius.

King Wan comprised the oracles into a book and wrote commentaries on each of them with the Duke of Chou. When Confucius found the book he modified it by arranging each hexagram in a logical order. He wrote commentaries about each line in each hexagram. Therefore, a straight line in one hexagram differed in meaning from a straight line in another.

The I-Ching, in essence, is a book of philosophical wisdom that tells the kung-fu practitioner what techniques to adapt to what situation. Other uses for the I-Ching have been as a method of divination. It is consulted by casting yarrow sticks or by tossing coins. The line drawn will depend on the faces of three bronze coins tossed. For example, if using pennies, three heads equal a broken line, three tails a solid line, two heads and one tail a solid line, and two tails and one head a broken line.

After the lines are arranged (the bottom line is drawn first and then the one above it and so on), one consults the text for interpretation. Questions asked of the I-Ching should have simple yes or no answers, at least in the beginning. True interpretation of the meaning of the oracles is a lifetime study.

Pa-kua ch'uan, or

Pa-kua, a circular system that gains its strength from ch'i (internal energy) rather than just physical strength, gains its foundation and strategy by the adaptation and strategy found in the trigrams. The specifics of this go beyond the scope of this text. the "Eight Oracle Boxing," places great emphasis on the I-Ching, especially the original eight trigrams. Pa-kua ch'uan (referred to as pa-kua hereafter) is a method of boxing brought from the Kiangu province by Tung Hai-ch'uam of Wenam Hsien village in the Hopeh province. Tung is said to have learned "divine" boxing from a Taoist priest on a trip to Kiangu during the Ch'ing dynasty (1644-1911 A.D.) Pa-kua is one of three internal methods of kung-fu (nei-chia), the others being hsing-yi (mind boxing) and tai ch'i ch'uan (supreme ultimate boxing).