What is Karate-Do ?
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In order to understand the meaning of DO in Karate Do one has to go back several centuries in the histrory of Japan. After particularly troubled times Japan went through an exceptionally peaceful period lasting for two and a half centuries: the period of EDO (1602 - 1867). During this time the martial arts lost their primary, warlike use.
Under the influence of Zen Buddhism in which one strives for the liberation of the real self martial arts began to pursue the same goal. Besides being mere combat techniques they became a means of spiritual development. This is what profoundly distinguishes Japanese martial arts from other fighting skills.
In the West for example boxing attempted merely to instill some rather quaint notions of fairplay and politeness in its champions. In China, origin of what later came to be Karate, the external arts merely aimed at efficiency in combat. Okinawan combat techniques imported from China held no philosophical notions whatsoever. They remained purely utilitarian. When Master FUNAKOSHI presented his skills in Japan in 1921 they were known as "Hand (technique) from China".
In 1929 he changed the ideogram for "Hand from China" to "Empty Hand", thus adding a philosophical aspect to Karate - inspired by a Buddhist Sutra on the Void. It may also be pointed out that Master Funakoshi's first book was called "Ryukyu Kempo Karate" (without "Do") whereas his second book which was published in 1935 was called "Karate-Do Kyohan".
Karate thus first and foremost is a system of combat techniques, in other words a set of attacks and defenses. Karate Do, the Way of Karate, denominates a Karate more focused on personal development. Karate techniques become in such a view, highly influenced by Zen Buddhism, a means of getting to know oneself. The Japanese have turned a variety of activities into "Ways" of perfecting oneself. Like the martial arts tea ceremony or floral arts for instance have become "ways".
In the course of history Master Funakoshi's main concern was to turn Karate into a Japanese art and to develop it to the point of becoming a philosophical way of thinking and practising equal to original Japanese arts such as Kyudo, Iaido, or Aikido is evident. All Budo arts shared this concern.
It is remarkable that "Budo" generally translated by "Martial Arts", "Techniques of War" when literally translated says "Halting the Lance" thus actually meaning "Techniques of Peace".
There are two ways of "Halting the Lance":
Being strong and deviating or countering the attack
Being pacified, free of hatred and aggressiveness and thus not generating conflict but peace
"Karate" is concerned with the first, "Karate Do" also with the second. Master Egami said: " First of all, we must practise Karate like a combat technique and then, with time and experience, we will be able to understand a certain state of soul and will be able to open ourselves to the horizons of "Jita-ittai" (the union of one with the other) which lay beyond fighting.“
Following the Way of Karate is to constantly try to better oneself. Physical and technical progress must be matched by one's mental and spiritual development. Take care not to let these two channels divert! Philosophical questions pertaining to Karate must originate from a technical research and remain firmly rooted in it. There is nothing more ridiculous than talking about Zen Buddhism without living up to it technically. It is not by stating that the most important thing in Karate is its philosophy that Karate becomes philosophical. The way you practice marks the difference.
Another trap is set in trying to find answers outside karate. Accumulating a vast knowledge of philosophical and spiritual matters is of no avail if not linked to one's practice. Karate may incite your intellectual curiosity which is natural and fine but in order to turn Karate into a Way it must be your practice which engenders progress in these other domains too. Even though Karate and Zen Buddhism may have certain themes of research in common it is no use to try and find answers in Zen Buddhism Karate that must give you. In choosing Karate we have chosen to work with our bodies. It is this work which will make us progress. Body and mind being one we chose the physical approach. It's got the advantage that it is playful and concrete. We must invest ourselves in this approach with passion but also with a clear and open mind. Karate Do Shotokai is totally dedicated to the search of deepening the knowledge of one's self and to finding harmony with one another. This is one of the main reasons why Maters Funakoshi and Egami always were opposed to having competitions which have eventually turned Karate into a sport. In this Master Egami, the real founder of Shotokai Karate, remained true to Master Funakoshi's spirit. In fact it is he who created the new way of executing the techniques in a completely unrestrained manner. This supple way of moving came to be the distinctive technical mark of Shotokai with its large, fluid and harmonious movements which make it a particularly aesthetic style of Karate.
© Copyright Patrick Herbert, Technical director of Shotokai Europe, May 2003
Under the influence of Zen Buddhism in which one strives for the liberation of the real self martial arts began to pursue the same goal. Besides being mere combat techniques they became a means of spiritual development. This is what profoundly distinguishes Japanese martial arts from other fighting skills.
In the West for example boxing attempted merely to instill some rather quaint notions of fairplay and politeness in its champions. In China, origin of what later came to be Karate, the external arts merely aimed at efficiency in combat. Okinawan combat techniques imported from China held no philosophical notions whatsoever. They remained purely utilitarian. When Master FUNAKOSHI presented his skills in Japan in 1921 they were known as "Hand (technique) from China".
In 1929 he changed the ideogram for "Hand from China" to "Empty Hand", thus adding a philosophical aspect to Karate - inspired by a Buddhist Sutra on the Void. It may also be pointed out that Master Funakoshi's first book was called "Ryukyu Kempo Karate" (without "Do") whereas his second book which was published in 1935 was called "Karate-Do Kyohan".
Karate thus first and foremost is a system of combat techniques, in other words a set of attacks and defenses. Karate Do, the Way of Karate, denominates a Karate more focused on personal development. Karate techniques become in such a view, highly influenced by Zen Buddhism, a means of getting to know oneself. The Japanese have turned a variety of activities into "Ways" of perfecting oneself. Like the martial arts tea ceremony or floral arts for instance have become "ways".
In the course of history Master Funakoshi's main concern was to turn Karate into a Japanese art and to develop it to the point of becoming a philosophical way of thinking and practising equal to original Japanese arts such as Kyudo, Iaido, or Aikido is evident. All Budo arts shared this concern.
It is remarkable that "Budo" generally translated by "Martial Arts", "Techniques of War" when literally translated says "Halting the Lance" thus actually meaning "Techniques of Peace".
There are two ways of "Halting the Lance":
Being strong and deviating or countering the attack
Being pacified, free of hatred and aggressiveness and thus not generating conflict but peace
"Karate" is concerned with the first, "Karate Do" also with the second. Master Egami said: " First of all, we must practise Karate like a combat technique and then, with time and experience, we will be able to understand a certain state of soul and will be able to open ourselves to the horizons of "Jita-ittai" (the union of one with the other) which lay beyond fighting.“
Following the Way of Karate is to constantly try to better oneself. Physical and technical progress must be matched by one's mental and spiritual development. Take care not to let these two channels divert! Philosophical questions pertaining to Karate must originate from a technical research and remain firmly rooted in it. There is nothing more ridiculous than talking about Zen Buddhism without living up to it technically. It is not by stating that the most important thing in Karate is its philosophy that Karate becomes philosophical. The way you practice marks the difference.
Another trap is set in trying to find answers outside karate. Accumulating a vast knowledge of philosophical and spiritual matters is of no avail if not linked to one's practice. Karate may incite your intellectual curiosity which is natural and fine but in order to turn Karate into a Way it must be your practice which engenders progress in these other domains too. Even though Karate and Zen Buddhism may have certain themes of research in common it is no use to try and find answers in Zen Buddhism Karate that must give you. In choosing Karate we have chosen to work with our bodies. It is this work which will make us progress. Body and mind being one we chose the physical approach. It's got the advantage that it is playful and concrete. We must invest ourselves in this approach with passion but also with a clear and open mind. Karate Do Shotokai is totally dedicated to the search of deepening the knowledge of one's self and to finding harmony with one another. This is one of the main reasons why Maters Funakoshi and Egami always were opposed to having competitions which have eventually turned Karate into a sport. In this Master Egami, the real founder of Shotokai Karate, remained true to Master Funakoshi's spirit. In fact it is he who created the new way of executing the techniques in a completely unrestrained manner. This supple way of moving came to be the distinctive technical mark of Shotokai with its large, fluid and harmonious movements which make it a particularly aesthetic style of Karate.
© Copyright Patrick Herbert, Technical director of Shotokai Europe, May 2003