A historical Perspective During the Reign of

Part III Uke ni Tsuite

About the block
The technique of blocking as used in the Uechi Ryu Do basics is a good starting point. The idea of the block: is to counter, and suppress. The defense in most cases will be straight forward, but at times it will be half facing an opponent. Sometimes we believe this block is used for destroying and opponent. In a way yes but it is used only to upset your opponents balance enough for you to counterattack. Another reason for this block is to be able to enable one to protect oneself from all sides.
Also, the main point is to be able to counter attack and suppress or crush the opponent’s attack. Another facet of this block is that from beginning to end you use this block to stop attacks from all directions. One must wait for maximum impact from the blow before utilizing the theory behind the block to effectively counterattack. With these techniques and all the basics it gives the user maximum effectiveness.
When exercising with a partner you need to have four of them one on each side left side right side, front and back. This is to get maximum effectiveness from the use of the block against a several opponents. But always block, attack and turn in a variety of patterns and take turns being in the middle. This in-turn gives each person a coordinated effort of taking on several opponents and defending against each.
For example let’s take the Hitate Mawashi Uke. This block is used exactly as the others. The control if utilized from a defense from a rear attack you follow the same principles and utilize the same basics. The ideas are taken directly from the Kata. Again the idea is to Counter and suppress.
The circular motion, which the Uechi Ryu Karate Do bases their block on, is for close up attacks. There are other applications for this block that can be utilized. The possibilities are endless.

In sparring and actual fighting the blocking techniques will vary. What is applicable in practice may not be the same in actual combat. There is a need to know how to apply what, where, and when.

When practicing Kata it is important to practice just as you have been shown and as you continue to study you may see other applications. This is fine but stick to the basics. The other, applications can be learned and practiced later. This is especially important for the beginner.
In actual fighting one must act accordingly without thinking and without wondering which technique Will work or not. If you do not all will be lost.
If the above is true then why do the tenets of Budo join the two ideas together, basics and actual combat defense, rather than separate them as different theories?
It is important in the Uechi Ryu Karate Do no Kata that then one is actually fighting the idea of Budo and practicality are one as far as basics are concerned. Anything else should be done as one.


Part IV Tachi ni Tsuite
About the Stance
In Uechi Ryu Karate Do the ideas behind the stance are learned from the Sanchin Kata. The only difference in the basic Sanchin Stance would be in Seisan when you are executing the Hiji Zuki or the take down movement. These may vary. One must practice with different movements or positions, to feel comfortable. Remember it all centers around Sanchin. One must really study Sanchin because from it comes all things for example stability and speed.
The techniques of Budo can be used along with the techniques about the stance. More is spoken about this at advanced levels. These techniques are especially important when practicing Jiyu Kumite.
Just as there is active proof of strength in the hand one has to only look at the naturalness displayed in an actual fighting condition. There are those who take their, abilities to the limits.

For example, Boxing and Karate one has to only see the two in action. Watch when they clash and when they stand off, trying to feel each other out. There is a freedom of movement that most professionals exhue. The power and speed comes from correct placement and usage of the hips. Then from this naturalness comes speed.

Part V Yoru Ashi ni Tsuite
Forward Foot Movement
1. When advancing in the Sanshin Stance the front foot and the rear foot, when aligned properly should have good heel to toe alignment. If the heel of one foot is placed with the heel of the other an L shaped pattern should be formed. The by pivoting on the balls of the feet outward you have formed a good Sanchin foot position. Then if you are in a right Sanchin Foot Position you straighten the right foot to point straightforward and with the left foot you sweep inside and out until heel to toe alignment is achieved. The left foot should be pointing inward at about a 45-degree angle and the right rear foot should also be pointed inward at 45 degree angle.
2. In the Sanseryui no Kata everything is done in threes. In one part of the Kata there is a front left Sanchin step, slide and boshiken strike which is done three times. This is a good practical exercise.
3. When you have top step backwards, the movements are the same as when going forward only in reverse order. Always ensure that no more that one-foot width is the interval between steps. Then continue as normal. Your stance will be the same in most instances. Sanseryui’s main point is the maintaining the center of gravity.

[Tote] to[Karate] ni tsuite

[To] to [Kara] Karate Do wa Karate Koyu no Bujutsu de aru
About the Chinese way of Karate Do and the

Empty Hand Art of Okinawa Karate Do Bujutsu
Heretofore the term ToTe the Chinese way of open-handed combat is

very old and rarely used. The characters used for this method of combat "The Chugoku Kobushi Ho is very difficult and confusing. On Okinawa this art was cultivated and the characters changed to Karate or open hand and then to Karate-Do, which means The Way of Karate. How many masters have studied this art? How many times have they asked themselves as to how many applications can this one movement have? With such a har­monious blend of techniques, which is apparent in most Kata from beginning to end, the applications seem endless. Okinawan Bujutsu is a peculiar art form.

The idea of [Tote] will still be around for along time. This term is still used in some articles still. I think this chapter on Karate Do's history is a very important record. These days not many people delve into the history, as they should. In this era there are many Bujin who study and practice Chugoku Kobushi Ho on Okinawa. This time honored art of Kobushi Ho and Okinawa Te are excellent art forms. Some study it though and then discard it, from either not enough training or just plain non interest, but for posterity those individuals who pass these teachings not for gold or glory but just to be able to pass this precious information along.
Today in Japan or in Europe there is more enthusiasm placed around grade or rank. There should be more dedication or devotion placed toward learning the prosperity of this art. With a little imagination it is possible. In the era of this young author’s life he lived in the neighborhood with his family. For example all the things he never had he brought from China. Some people wondered why he brought just furniture back, but no asked any questions. He was fond of imported goods. The author therefore followed him. He used a combin­e of both customs in his lifetime. Sometimes he used customs from Tote and sometimes from Chugoku Ho. Now Okinawan Bujutsu, Karate Do and Nihon no Bujutsu were quite different as far as characters were concerned. He tried using phonetic equivalent but they sound wrong.

There were many ways to change the names if the author needed to. He often met with harsh criticism on this point. The one point, which he is adamant on, was to change the To in Tote to another character "Kara" meaning open or empty. This was the only thing he wanted to modify.

The significance of [Kara] in Karate was the term "open or empty. In this then the hand protected the body. This is the reason he studied so hard. The term Kara in Karate is what the art is all about.
To learn Karate Do a person must be like a mirror. One must not merely copy but look deep into the heart. One must listen carefully to the teacher. There must be a self-sustaining will. One must never stray from the center path that has been established. One must focus all the energy toward one goal. The character in Karate Do i.e., Kara is only one of the small items of interest that we have focused on. To learn Karate one must inside put aside modesty or discard it completely and develop an attitude of wanting to learn and forget all else and dive deep into this art.
However once you see that you can stand the rigors of this art you will gradually develop into something better. Prior to this some people give up because they lack the courage to let go and develop. When one starts he is like the green bamboo empty and void of a path so as the bamboo grows so does the individual. From Karate Do we learn the oneness or emptiness. The Kanji Characters of Karate Do are all one needs to know to start. If one comes to an understanding of these few characters you have started on the right path.
Now whereupon the one characters somewhat symbolizes what we are after always kept the oneness in mind. In Bujutsu Ken (Sword), Yari (Spear), Jo (Staff), the variety are many. The results when studying these arts will be the same as when studying the basics of Karate Do but the principles will be the same, but saying that the whole of Karate is the same as other art forms may be a misnomer.

"The variety of all things and things of all varieties" This is what the Kara of Karate Do is based on.

Funakoshi Giichin Cho

Karate Do Kyohan

Nichigetsu wa yori
Mushin no Uchi ni Hansha suru Shuren
The reason for practicing this Art is acquiring the reflection of the "No Mind". You will be as the teacher’s sword. Learn this Art or forever be lost.
Another reason a person should learn this Art is that he w6uld be adaptable to all circumstances. Naturally I think there are reasons for changes in the way people do things. One reason I believe is that one learns proper judgment and discretion. Another is that the only victory is in the mind. Another is to learn of personnel virtues. This way of learning about the mind is one of the proper ways of conducting oneself, as a place for harmony the mind must be free of clutter and disturbances. This way ones own mind will not turn against him.
To strike in or out is okay as long as there is no hatred involved. No matter if there is one or 1000 or ten thousand. This idealism of a common enemy in combat must never change. One first starts to try to separate mind, body, spirit. As one comes up in the idea of Isshin (one Mind) it becomes clearer. The advantage of this one mind is to have a mind like the moon reflecting off a clear pond. ‘With this state of mind one can defend oneself easier. Every time you turn something new occurs and you take care of it. The idea is the "One", "The Spiritual Whole" this is speaking figuratively. Fluidity in form is important. As one moves in circles, straight lines, or squares the individual must be as an empty vessel. To learn this is to learn tradition. The point of interest here is that the Art from should be like a keen edge.
One is always polite with the sword. One is always polite in all things. One must read the mind of the opponent. The body and the sword are the bible. The truth is not on the outside but on the inside. This should be the order of all things. There is only one word to describe the individual. That word is emptiness. Do not let your will take hold. Even if you are uncertain about yourself present or past as long as there is emptiness within there will be victory. Winning in combat is not the only victory one can achieve. The benefit of technique is not to think about winning, but make it an automatic reaction.

Experience shows us that even the sword can harm us if mishandled the same with Karate. One must train and build a strong body. When one has reached a pinnacle in his life the reason why one has done this will be evident. He shall in the end reap from his merits.

Yushinron Itto Ryu: Furuitoda

Miheiei Shun'o Cho Ittosai Kendo Sensei

Yaku

(Translation)
The reason for technique is so that the body and its different positions it assumes will be like the sword blade in Kenjutsu. In both Karate and Kenjutsu the mind must be detached from everything in order to be effective. It is when a person leaves the no mind state and a start rationalizing and wanting is when trouble occurs. This is bad. In order to answer a lot of these questions about technique one has to adapt to certain circumstances in order to change ones destiny. The reason for naturalness is that after a while a change happens in the mind. The "No mind" is what comes about. This is the fame of mind we seek to nurture.
But in order to make this idea work in my opinion is that one has to have self confidence. One will run up against obstacles along the way gaining self respect, and avoiding futility. One must be endowed with self-confidence. If one believes in this theory a discovery will be made. My school of thought and my ideas of learning the Martial Arts is the original way. To gain the maximum from the mind one must always have your thoughts in order, not out of order. There is a need to move the mind in the right direction I think. To move the mind and to move the body separately is not what is desired. It must be moved as a whole or as one. Good and evil must be eliminated from the mind. A distinction must be made in order for the mind to develop properly.
For example there are innumerable movements with the sword. The mind can furnish one with innumerable scenarios and how to deal with them. The mind must be free of thought so as to act properly. One must study hard when first initiated. One must also transcend and be able to learn the maximum the mind can offer.

The techniques of the Martial Arts training are very important. Often when we are sitting quietly our mind should be like the moon shinning on the water. This is often where we get the idea of definition for the term "Mushin" or the feeling of "Mushin". Once we learn this we must not use it for evil purposes. There are innumerable scenarios that we can create so we must be careful.

This is why form as indicated is so important with "Mushin". That is why we place so much emphasis on water. Water much like the Kata, it flows, it stops and applies no resistance. It goes around the obstacles. In my opinion it surrounds an object. That is why Kata should be like the water circularity in motion. In our style we train to be somewhat circular in nature. The movement of the sword blade is the same. We train in a similar way. Victory with a sword in Kenjutsu requires a lot of skill. In the Art of the Sword the techniques are the reasons why basics are so important
The mind and the body & technique must be as one and must move as one. The technique of the mind and the body position when moving with the sword must be also as one. Generally speaking on the other side of the coin on the surface or back everything appears to be empty. But it’s just the opposite. Don't judge a book by its cover. To get to the truth without failing would seem to be a gain. Or is it a victory? One must be as an empty vessel in order to gain. If a person acts differently it will pass them up.
However, the tactics of techniques is sometimes more suitable. If used right you can make your opponent yield. But if the technique is used improperly a different set of results follows. The body’s position when using and moving a sword must be so that when one stands properly the opponent will feel no opening. Also "Mushin" plays an important role in this interplay also. This book will help you correct those little mistakes. But most of all a teacher is needed for proper training. The reason the sword is held correctly is from proper training I stance and in proper mind training.

When one is training the ego must also be released and separated from training. This theory I believe will result in great progress. The development of the body and spirit as one during training is a great achievement. Even when you attain this state you’re not finished.

It must always be with you to infinity. The circumstances of "Mushiki" must not be in opposition to "Mushin".
Yoshiden Hohen

Budo Hiden Sho

Tokukan Shoten yori

Yakusoku Kumite Dai Ichi Shintoku

The Spirit of Yakusoku Kumite Dai Ichi
Yakusoku Kumite Dai Ichi's offensive/defensive basic techniques are an excellent tool when learning Uechi Ryu Karate Do. Yonaha Seisho Kyoshi Shichidan of the Togen Shubukan Kancho brought about these set of exercises. He is also on the board of directors for the Uechi Ryu Karate Do Kyokai. The techniques come from the Kata Sanchin, Kanshiwa and Kanshu. The offensive/defensive techniques taken from the Kata are a blend of techniques taken from the first five. The techniques for the attacker and defender should be a learning experience. It’s like a Koan, trying to get you to figure out the technique puzzle. This is where you get to interleave technique body & skill. One partner should appear to be unprepared while the other is attacking. This way you get a full range of practice. Then switch off. At first speed and strength should not be a factor. Learn the techniques, then later speed and strength can be added. The stance of an individual should be of importance. The meaning of the stance should be of the most import also. Again to practice & devote your time takes a great amount of energy. You also have to understand your opponent and his actions.
When looking at your opponent always watches the eyes. For expedience in the Martial Arts always keep you eyes open. When learning the sword it is always desirable to be able to read the eyes, which are a window to the soul. When performing a Kata during a training session one must regulate the body’s defenses to withstand the impact of a punch or kick. This will either be offensive or defensive. One must have the feeling of exhilaration.
When one is paying attention justly one must, never falter in this area. Do not keep your energy inside. There is a great storehouse of energy in the soul.
One must always be aware of attacks and utilize the basics of offense/defense. They are a kind of a partnership, which work hand in hand. One normally does not follow the other. The feeling, that your partner exhues during training should be occasionally seen or observed through your keen senses. You should be able to invoke this sense system anytime it is properly developed. For example when using Yakusoku Kumite in a close up attack with your partner one will attack and the other will defend. Victory or defeat should not come into play here. A compromise of a sort should come about.
Yakusoku Kumite no Shintoku (Cont)
In true combat though your opponent will use real body strength flawlessly you must do just the opposite. The closing of a Kata must show or express the truth of techniques. It is possible after the 1st or 2nd attack to predict how the match will go. Often times even when no attack seems apparent one will often assume some sort of stance from the Yakusoku Kumite set, also an opponent often than not will try to disguise impending attacks. This is when you must be aware. On occasion there will be times there will be times when only one technique is required. Then other times a combination of techniques might be called for.
This could be a time when either one or two might mean life or death. The original aim of Yakusaku Kumite was to push the attack to the side during practice to build up arm strength. This strength buildup was in the forearm & shoulders. This in turn develops the legs also. The other aspect is the reading of the opponent’s intentions through the eyes. Once this is accomplished one can interpret a person’s move before the opponent can act. This type of training takes a long time to develop.

Before Yakusoku Kumite it was kind of an eye and sixth sense training with no conditions or stipulations. To move that way was not as noticeable to your opponent. One must pay close attention to the basics of Yakusoku Kumite.

1. The purpose of this advice is to gain proper direction. The purpose is broad enough so for training purposes the explanations are easily understood. Another purpose is to advise to not strain when training. Do not force yourself excessively. During training excess strain can make for jittery nerves.
This happens also because of a lack of focus. The recipient of this form of exercise should be approached not with a feeling of impossibility but one of earnestness. This can’t be stressed enough. The attack should be one of mutuality rather than destructiveness. Again there should a certain amount of seriousness. The meaning of the first attack is one of dissipating your energy by re directing it elsewhere. After that the attack should be broken off. As the lack of energy from both individuals ceases the attack again should be broken off. Another important thing is that one must train so as to be able to defend oneself properly. Realism must be stressed.
2. The Tenshin posture for kicking is the important point of this exercise. After blocking 2 punches and then kick, in my opinion the purpose of this exercise is to dispose of your opponent as quickly as possible.
3. The receiver must be a master of certainty. In this type of training to concentrate on your punch or kick during training in my opinion is the utmost. But most of all the last second of either the punch or kick is the most crucial. This is where the majority of the power should be concentrated.
4. In order to accurately conduct a proper defense using the hand the other hand should defend just as accurately. The same goes for the feet. What the author here is saying is those do not use just one attack but use multiple attacks. Again once the hands or feet have executed a defense or counterattack the idea is to maintain a perfect posture. A perfect posture in all things is desirable.

5. If your opponent plays the aggressor and attacks in earnest a punch and kick will mean something to the attacker. When actually seeing and dealing with an actual attack one tends to react with a strong spirit to counterattack in kind. But then by pushing yourself to the limit when defending or attacking you eventually build up speed and strength. A note here in my opinion is that an attack half-finished is not good. The stopping of an attack here indicates a break in concentration, which can have disastrous results. The other partner should not stop either he should seize this opportunity and counterattack. One should always carry on with what one is doing, even if you have to improvise some.

6. The defenders in this exercise of Yakusoku Kumite, the attacker should attack or defend/counterattack just to the point of contact. Contact can be made moderately. Atemi should be practiced and utilized. Not to take advantage of your partner but just to learn from each other a mutual exchange of techniques. It should be a learning experience. One must use quick sharp movements during training. After a while the nervous system gets attuned to react quickly and with expertise. This is what we endeavor to strive for. Yakusoku Kumite Dai Ichi is comprised of a system of techniques from a fifth generation era. Each individual who contributed is a Sushi. Each of the exercises I, 11, 1119 IV, V, should be kept in a group and done in order from beginning to end. This way it seems easier to learn and retain.
BUSHIDO

The Bushi’s way is to defend his honor. The Nara era was where it all started. But the Kamakura era is where Bushido was a little more clearly defined. Since the Kamakura era Bushido's main principle elements were Loyalty, Filial Duty, Bravery, Honor, Courtesy, Faith, Honesty, Frugality and Kindness.

The essentials detailed here were based on Loyalty to the Imperial Household, which was the center of all. Therefore one was not an equal to the Shogunate. One has to give direct support to ones Master. One gave total and obsolete obedience and total self  sacrifice and never strayed from that path.

Filial duty and morality must be stressed when dealing with friend or foe. This takes a lot of understanding. Bravery in the Bushi was an exceptionally valued prize. Death was understood and accepted from an early age. In Bujutsu the unskilled displayed cowardliness because their speech and conduct were different. This is a point we must avoid.

In the Bushi’s family one must honor the individual and his class. This was never changed. One should also honor ones mind and body. One must at all time show courtesy, honor, composure, and concentration. One must no the difference between Master and Slave.
There is a healthy respect for life and death. When the two are as one ones life is in harmony.
The Tang Dynasty's deity was Buddha. This was their belief. To begin with, study in this area one seemed to acquire a sense of heightened awareness. The culture that the Bushi lived in had many sects of Buddhism. One had to look at each one deeply in order to understand their often deep religious meanings. One had to even learn compassion for the weak person. Attitudes and feelings were displayed despised money in any form and was this simple yet rigorous a very fond liking.
In recent times the utmost effort of Yamaroku along with the Kogaku Ha, Yojitsu Gaku Ha, Shushi Gaku Ha; schools of thought compare in a systematic way the good and the bad of Bushido in ancient times.

Shokyo Tetsushi Cho

Daihan WA Jiten

Kenroku

Daichu Kan Shoten yori
Karate-Do no Rekishi

Joron

Preface
The three big Martial Arts in Japan today are Kendo, Judo and Karate Do. These are also internationally recognized Arts. They will be with us forever. In this present era with our large population we see that Karate Do will always be #1 in the international limelight.

To bathe in this light is favorable. In Chapter II the last moments of WW II were waning. After the termination of the war Karate Dos worldwide rush was becoming more and more open and popular. Its expansion looked infinite. The intention as the years go by is to continue to follow the Way. Domestic and foreign country’s expansion in this Art area is growing rapidly. We must protect this valuable art. The reason that Okinawan Karate’s peak in modern times is that they is they adhered to tradition. In appearances it is the same as it was in ancient times. Heretofore, the traditions rest all in posture or form. This way traditional Bujutsu stays within its honorable customs.

Another side of the story in present day is the disposition and investigation into the old ways. In this profession there are trials both physically and mentally. Each has its positive aspects. A natural advancement and natural practice is what is desired. We often make our own situations. If trained properly the outcome is phenomenal. Uechi Ryu Karate Do's era according to Chinese classics was in accord with the Hyakusho Shomei (Peasants Bright Path). This was an era of strictness to tradition. It took place in the Taisho Era of the 15th year of the 3rd month. It grew in a mere 51 years into something very important. In this Uechi Ryu Karate Do on Okinawa & Mainland Japan has risen in importance and popularity as has been done in other countries for example, Canada, England, France, Australia, New Zealand, Yugoslavia, Bulgaria, Saudi Arabia, Mexico, Brazil, and Argentina, North America, South America and the Middle East. In these countries the diffusion and expansion is phenomenal.
This art of Uechi Ryu Karate Do in the international arena will from time to time come across narrow-minded people so caution must be emphasized in teaching this art as to the traditions that they never alter or change its meanings. All caution must be made to never change its posture. One must also be aware of Bigotry and perversity. These must not be a part of the traditions. In this era the correct ways must be adhered to. This example will be in inspiration for all to follow. We believe the consciousness of tradition, which in turn helps during the lessons, learned in Uechi Ryu Karate Do with regards to the expansion nowadays of this popular, art.
The historical aspects of this work will always be perpetual. And yet early changes occur in Uechi Ryu Karate Do. These do not however change things historically, but it only confronts this art with intention of reaffirmance. At the present time the professional traditions relationship with everything must be reinforced by daily practice. To say that we are able to change Uechi Ryu’s future would be a mistake. We must not allow anything to change the original meaning. As years pass and we come of age the truth will become apparent. A schools tradecraft should have 2 sides or viewpoints of study or theory. One should be based on the past and the other on the future. As we learn more and more techniques a connection will eventually come to light. A phenomenal transition will take place if a person is diligent enough.

If we comply with a systems school of thought in this present day it is a little like time spent in an empty room. The truth is there. We have but to perceive it. To be able to have seen and understood is akin to enlightenment or Satori. Each point or marker we pass in life puts us that much closer to our goal. To have studied and read this history and to have gained some insight all will be clear on your way to and through your path. The examples and descriptions that we come across while engaged in studying history are our guideposts. After we delve deep below the surface we will understand how things are put together. The past holds the key. To live in the past would have been ideal. But for us things like this are beyond our reach. As we forge on we live from second to seconds minute by minutes hour-to-hour, day-by-day. The body will eventually adapt and move on.

Karate-Do no Rekishi

Joron (Cont)
One of the chief aims of past history is that it contains various lessons and methods, which are valuable and are not used in this present era. To take out or draw inferences from these lessons will be very important to the initiate in the future. Through the creation of these ideas and objectives we will see definite changes in man in general. As we promote these actions we encourage others to follow in our footsteps.

We also seek to guide others with these actions and when we do we'll weed out the bad and make any dream a possibility because in this era agitation in not a good path to follow. If we pursue an idea and promote it strongly enough a change will definitely follow. It will be like living in the answer. Each individual throughout his life will experience this at least once. So if we are to be guides in the now world then traditional values will have to mean something other than just "Ancient Ways" that only old people read.

Buddha in the world today is very much an organic art. Its many practical uses are very important. If we look at the characteristics of Budo we reflect on one principle and do the other. The understanding of the principles of Buddha presents us with excellent guidelines in life to follow.
We in this era man in general are striving to keep alive these ancient traditions of the Bujin. There should be not just a superficial understanding but also something deeper. Once the concept is grasped understood and practiced the individual path will unlimitless. We then will be the pioneers of the future.
We as guides in this era must not be stymied, but we must work around obstacles. Our greater resource is out, adaptation to the basic principles. We must always proceed to investigate and learn by our mistakes and also by others as well. To learn from our predecessors is to live as he lived and learn as he learned.
So for us it is very important that we understand the meaning of Buddha. We can do this through a concentrated effort. To ask if these things we learn are going to be significant in our lifetime the answer lies in our in our hands. From the mind anything if developed properly will bear fruit. If we investigate our history a little more and write about it, so others can benefit then we have achieved something of significance.
The information contained in each chapter and paragraph is thoroughly detailed. We must not forget to read every detail thoroughly. Often times when reading this book or studying any book a paradoxical situation will most certainly occur.

We then must investigate the present and the past to glean a clue as to what we are dealing with. To investigate the truth in this era one needs to only read this book thoroughly. The things we will read and the things we will practice will set a precedent for future Shugyosha. As we all at one time or another will trod down the beaten path have these important guideposts to follow.

From this book it is said that to talk or explain too much is not a good practice for a teacher. This is according to Masuda Shiro and Horime Yosan. A new figure in history Chosu Hansha believed this attitude also. What is this new era?

I believe that this is not true in today’s society. People have to have things explained to them in detail in order to learn and absorb. There are not enough self-starters or doers in the world today. The structure of this modern era will inevitably stay the same. Often times one does not look to the future often enough for expansion or goals. The opportunity is there but unfortunately there are not enough individuals who will take advantage of the theories written here.

If we are, able to relate to this ideas foresight must be used in order to take advantage of the opportunities of the future. As always we ask ourselves what lies in wait for us. What will be will beg Kharma. One must use his intellect and keen insight along with his studies to find the answer. Also in this era, to be able to answer this question we should already have an idea of what to expect. We must be very subjective about this new era. Another viewpoint to look at for the future is the state of health that everyone is in. If everyone trains as taught the future will be inevitable.
If we are conscious of what has happened in the past and put it behind uses and profit from the present the future will be a lot brighter. In the present I believe the decision to create is all up to the individual. In the past as in the present to knows that one day a seed will be planted and it will grow into new idea for the future. This brings another point to light. The possibility of expansion and the development and use of the ancient ways are almost nil at the present time and only kept alive by a handful of dedicated individuals.

We individuals in order to utilize these scholarly ideas must advance! More than naught the writer of this book tends to lead transition into summaries as trial theories.

In order for us as individuals to gain by these writings we must utilize and promote a process in which words or ideas lead toward introspection. To contemplate the middle path is a way toward perfection of knowledge. One in Uechi Ryu Karate Do must not rush through these ideas and concepts. One must constantly re examine ones path during the training process.
The consequence which the writer of this book is talking about is that over the last fifty years history has been looked at objectively and described as such. Why then do people miss the obvious, which surrounds Uechi Ryu Karate Do?
Karate-Do no Rekishi

Joron (Cont)
The picture we have established here is one of correct distance. This we believe. Therefore if we advance with the resources we have, we can build or work toward a process, which will make Uechi Ryu Karate Do Kyokai clearer. Therefore in order, to advance with the resources we have in this present era with Uechi Ryu Karate Do Kyokai we must look at the way Budo Dantai is portrayed. This is done with the help of the writer. To look at and understand Uechi Ryu Karate Do one has to look at the way it is written.
To be able to pick up on a subject and go with it is great. Again in this profession all the wisdom we accumulate during our training will be unfolded in this thesis on this particular style.
In this theme we propose to take and assemble all the studies and contributions available and put them into a readable format. In looking at history we have to look how the writer presents all the available literature and data. Then from this study on Okinawa and other areas for example in Japan, Hyogo Province, Osaka, Wakayama, Tokyo and then America we will see how that all develops.

During this process the writer keenly uses all the facts related in history to follow a path, which will help and develop the Shugyosha. To accompany these +actual points a lot of investigation has gone on to back up these facts. Therefore the main point is that in soliciting raw information and data one must be very cautious.

There must be a very clear understanding and grasp of the period involved. Therefore in the relatively short time the writer of this subject of Uechi Ryu Karate Do had to deal with inconsistency and deficiencies and with a lot of complete and incomplete information.

A lot of information was left behind because of space. The nature of this provisional yet incomplete subject matter should be faced properly.

In the world to be famous one has to be a master, of criticism and enlightenment. One has to inform people rather than not inform them. This in the end will help the world understand a little better as to what is going on. So then in depth history has been hidden but to only a few. These people have bequeathed this information in order so people can reach a place of proper understanding of this art. History has many unnamed individuals who have achieved greatness and to write about them shows that people do care and that the state of things can change. In an hours time things can change rapidly both inwardly and outwardly. All kinds of potential are available to those who choose to go for it. The origin cannot be changed. But all kinds of phenomenal changes can be observed day by day.
There are all kinds of laws governing history. The achievements in history are a sign of a lessening of the strict codes governing the Martial Arts. In the world to be able to see all these extraordinary people who have achieved greatness, there is wisdom for all to see and learn from.
People with a relative degree of historical knowledge often buy what they have. Their achievements or whereabouts are often lost. But in this era we learn from other people’s mistakes. The mainstay of Karate is in that special recognition that shines on people and is also shared with others. During ones lifetime to live without some kind of definition social recognition or to not be informed is detrimental.
To be enlightened or informed a person will gradually outlive others. So to be informed socially about certain aspects of history is only to apply to a small portion of what’s available. Be careful not to apply this knowledge unwisely. The founder of Uechi Ryu Karate Do Uechi Kanbun falls into the latter category.
During Uechi Kanbun's lifetime he outlived many aspects of history and people. He had developed this deep and profound knowledge few people ever see or hear of and next a little information about the theory of the Bujin. It has many faces i.e., one is of the unusual one of excellence, one of ready with one of common man and one of perfection. The Bushi did not need money and want.
Individual wants were also looked down upon. The Bushi lived with honorable poverty, he was easy going so in all he was contented with his life. Through this esoteric lifestyle he attained spiritual enlightenment. The one trait that was most important was unselfishness. All through a Bushi’s life karate helped him develop his mind and his body. This was his Karma. A Bushi is not influenced by fame. He travels a straight line. He goes through all challenges and continues.
Such a Bujin is Uechi Kanbun. According to the founder Uechi Kanbun and during his lifetime, it was a popular idea to conceal ones actions regarding life and death. This was another of the esoteric accomplishments of a Bujin. In recent years the exploits of a Bujin that included the spiritual ways and body dynamics were very important. People looked at this as one who is a serious practitioner.
The spirit of Budo9s nature is the weeding out of all things, which a body does not need. His existence depends on it. He develops the strong and discards the weak. The basics will determine whether a Bujin fails or succeeds. To comply with this type of1livinS sometimes is like having a virus. All your energies are directed toward a goal. Often the results went unachieved right away thus making it harder on the student or teacher. It made it feel like nothing is setting accomplished. But that is one of the burdens we will all share.
Man and Gods how unlike they are. Some people take it as a sign that an accomplished Bujin has a connection to the gods. After all the power we attain through this art tends to be curbed somewhat when we revert to our basic instincts. All people are like this I believe. But our success depends on how dedicated we are in our quest to follow the Way.
We must not forget what our goal is. On the other hand if we move slowly toward the Way, we will eventually gain power and strength. This is the way history describes it.

We must continue to strive for this way of life. In our pursuit of Bujutsu, our training will develop a higher state of mental awareness. This training also develops the person bodily, and spiritually. Look at it as a trial of sorts. The process that people go through is akin to a test of strength.

The unusual success in this profession is in the existence or subjugation of troubles or woe's for example one character, which means “Nin”, or to be able to endure. This word is very important. In the world of Budo the real strength lies in four areas: Giryo (Skill) Seishin (Spirit), Nikutai (The flesh) and theory. The composite strength lies in the culmination of all four. The one need in Budo in the world today is a need for a more unified body. Before strength there must be a quiet calm within the body. The one threat to the body and the mind are feelings of envy and jealousy. These two thoughts whirl around in the mind can create havoc. The recognition of a Powerful Person is the one who can.

To be silent is to be powerful. One would be surprised and feared if this idea were to be developed thoroughly. People after all are basically powerful. It is the bringing out of this ideology that one needs to forge. This is therefore what Uechi Kanbun strived for. In society it might be recognized as second sight or recognition. There has been opportunity in the recent years to rise above all others and become one with nature.

Uechi Kanbun's social recognition came about because he had the spirit of a Tiger before he died. The head of Uechi-Ryu Karate Do's success lies at the beginning of the lineage.

That is the object of this little brief. A school or sects in the traditional forms are somewhat shallow. Budo in Uechi Ryu Karate Do is a way to enable a person to exceed his limits.

A person’s inner strength is deepened with Budo. The essence of modern Budo is a system of old and new philosophies. This is what makes the essence of Karate so important a correct philosophy. Uechi Ryu Karate Do's truth therefore lies in the "basics".
A basic practical application of Budo is very important. I must point out that Bujutsu has two faces. One who studies must understand this. One face are theories, the other is in application. One must be careful not to make to many generalizations. The process study about known truths is easy. It is how they are applied that is difficult.
Another of the two faces is what is standard and what is practical. The quality of these must be understood also. The former category belongs to the area of mental training. The other belongs to the training of the physical body. Moreover the "Shiai" or contest in Budo the essence to not to try is to fail. To even stop for a moment when practicing Jiyu Kumite can be disastrous either offensively or defensively. In Budo the perfection of a good defense could at one time or another mean life or death. This is the idea behind this statement. The other idea is the one of one blow one kill. But this is not that easy to accomplish. The understanding of the idea behind life and death is a difficult concept to understand. The mainstay of Uechi Ryu Karate Do is a good defense.

To advance in the study of Karate one must look at certain criteria involved. Something should be pointed out here and that in one's own investigations into the study of Karate one must not delve on a superficial level but dig deep to understand and be able to demonstrate these principles as they were intended to be. There is a certain mental attitude one must acquire. This is achieved through daily practice and in sparring and other contests of skill. The experience will be rewarding.

A self-righteous person will only scratch the surface whereas a person who has "let go" sort to speak will develop further than the former. As one goes forward his mental and physical abilities develop readily. One must be very dynamic but also do not overdo their area. As one develops this quiet power from inside out one will finally come to the conclusion that the quest for study and knowledge will be rewarded. One will see that when you first start you seem helpless. But as you study constantly you acquire knowledge from working with your teacher and or training partner. This brings one closer to the art.
This relation is a must. The truth is that the process in studying and practicing an art one must not go with generalizations but look for something deeper.

The idea of Uechi Ryu Karate Do is in the basic philosophy as the modern concept of Bujutsu Kan is based on can at times be misinterpreted as unreliable. To follow a certain path one must always praise oneself. There is a limit to this also and sometimes a  drawback. As too much praise can lead to over confidence. Uechi-Ryu Karate Do and Budo in this modern age are very social. But if is not understood in theory and practice it will be unreliable to you.

So in today’s modern age of Karate the idea of immobility in certain situations is good. But the originator of this style long ago brought this idea forth. His successors have influenced and proglimated these ideas a thousand fold. The special techniques involved in developing this art are the chief aim in this discourse. Read through it and think about what we have said. The historical and social aspects of these ideas should be investigated thoroughly and understood. In this era the hidden ideas for the Bujin have to be dug out and understood. We have a lot to learn from some of the great noble figures of our past. We must try to sculpt ourselves after these great figures.
It is like a writer whose brush must create characters of understanding, so must the person be able to in studying the Martial Arts.

Several points were discussed above and some we were warned about and some we were advised to follow religiously. In the fourth chapter of Chugoku Kobushi Ho (Chinese Fist Way) a biography on that subject and its following notes should be investigated thoroughly. All the material must be studied intensely wherever it is found or offered. Recently in Chugoku Kobushi Ho's history of the way a participant or researcher must be independent in his quest through the literatures and data he has acquired. There are numerous introductions to the material presented. Read them all before making major, decisions.

Therefore these ideas of practicing and understanding will eventually hit home. Anything after a complete study and practice will become probable.
The writer or reader main idea will be reinforced as he digs more and more into the old historical records that are presented upcoming. To research or be a researcher in the study of the way will be a very enlightening experience.
The historical records and data have a tendency sometimes to run, be careful. If your tendency is to run in the wrong direction you will gain nothing. Some of the historical records related to in this book are limited. There are similar books available, which only have extracts at the most. But be confident of this writer’s material. In chapter four an outline of Chugoku Kobushi Ho and its legends are presented ion the form of statements9 methods, and arguments. There are some points of argument that do not really have any solid basis to argue with. From some of these arguments there may be unfocused or scattered ideas. These were used as devices to hide the true meanings. These are how the facts flowed. This point must not be misunderstood. The flow of Chugoku Kobushi-Ho from ancient times to modern times and into the future portrays a consistency of an idea from beginning to end. The reasons/arguments are in an orderly fashion. The writer in this present day must embellish a physical strength in the things he writes about.

The points of argument must be pertinent and have a rule or means of control. This is the basis on which Chugoku Kobushi Ho’s reasoning and survival has been unchanged up to date in content or form. In chapter IV in general this writer will invite you to witness history in the making. The reader of this book and all interested in history will see the special flow of things, as they are unveiled.

To advance it is recommended one should revise and pay heed to chapters 3 and 4. This chapter covers particular information about the Ancient Chinese Fistway (Kodai Chugoku Kobushi). In modern times the Chinese fist way requires some­ close scrutinization. There are many inferences to the main point. The complexity here is if the reader can deduce what is being presented.

Therefore in chapter 4, one must look for the subtle differences in the right or wrong way. What is the reasoning behind chapter 4 bear in mind one point of the close relationship between Uechi Kanbun and the study of the fist way. Uechi Kanbuns study of the Chinese fist way. He developed quite a unique character and personality through this eclectic style. The experience one gained during this era was very important. The reason behind this must be understood thoroughly.

In the 4th chapter during Uechi Kanbuns stay in China his affairs that were unfolding during this time is often hard to comprehend. Now and again the reader must always stay with the main point. Which is what is right or what is wrong. Also in the 4th chapter is stated that the information on the ancient records is very limited, as to what is available to us today from other sources. The notes department at the end of each article or chapter will help out. Therefore it is advisable to take one particular period at a time and study it thoroughly before advancing to the next part. Pay close to dates in particular.
Again Uechi Ryu Karate Do's history and writings touch on certain areas of ancient literature. Often times there are two meanings to the passages you will read. With this reasoning do not avoid or pass over the meanings because they appear complex. The author tries to explain this in the brief footnotes.
The historical treat will unfold itself to you. The methodology is intentionally meant to be half understood. From this way of thinking the appearance of one studying as Uechi Kanbun did in China and on Okinawa the truths will come eventually.

This text as the reader will see will be various criticisms of writing. One must dig in order to find the true meanings of the material available or the sources of knowledge. On ones path toward perfection, and understanding of even these seemingly minor points will eventually unfolded and develop a thousand fold.

The one point one should glean from this writing is eternal happiness. So while we Study there will be many individuals who will be glad to guide us on our way. They will give us pertinent advice and will not waste out, time.
The cooperation of the combined energies involved here is fantastic. We must be very thankful. We thank the following dedicated individuals whose time and resources were invaluable:
1. Uech Kanei, (Uechi Ryu Karate Do Kyokai Kaicho) (Zen Okinawa Karate Do Remmei Kaicho). Uechi Ryu Karate Do Nise Sake. Futen Kanshu Bukan Kancho.
2. Ichigi Yawan, Sifu Tenkan Fusai, Sekiryo Yomei (Uechi Ryu KarateDo Hitto Kumon) Wyoshi Hachi Dan> Okinawa Sumo Kyokai Kaicho. Kokusai Kanko Kabushiki Kaisha Kaicho, Naha Shi Matsuyama Zai.
3. Kiyama Shuei, (Uechi Ryu Karate Do Kyokai Kumon) Wyoshi Hachi Dan Wakayama Shi Te No Hira Chozai.
4. Shinjo Seichos (Uechi Ryu Karate Do Kyokai Kuron) (Kajin Deceased)
5. Gyoku Heshin (Uechi Ryu Karate Do Kyokai Kuron) Wyoshi Hachi Dan> Goshi Gaisha Gyoku Cho Sangyo.
6. Gansen Shokai Daidosha Naha Shi Bokushi Chozai Giho Buyu. (UechiRyu karate Do Kyokai Kuron) .
7. Iko Sonzai, Utei Kakichi, (Uechi Ryu Karate Do Kyokai Kuron) Uko Sonzai)
8. Koryo Itoku, (Uechi Ryu Karate Do Kyokai Kuron) Kyoshi Hachi Dan Wakayama Shi Ishibashi Chazai.
9. Iryo Kakotoku (Uechi Ryu Karate Do Kyokai Kuron) Kyoshi Hachi Dan> Chujo Sonzai.
10. Koken Shoryu, (Uechi Ryu Karate Do Kyokai Kuron) Kyoshi Hachi Dan> Uechi Ryu Karate Do Dai Han Kai. Honbu Kaicho Nahi Shi An Shozai.
11. Shisaku Shoki, (Uechi Ryu Karate Do Kyokai Kuron) Wyoshi Hachi Dan> Naha Shi Shozenzai. Shoto Sanki Dojo, Daihan Chi Denzai Dojo, Shu Daihan Chidenshi Ryoha Chozai.
12. Uechi Kansu, (Uechi Ryu Karate Do Kaku Go Shubukan Kaicho) Kaku Goshizai.
13. Tosan Shuko, (Uechi Ryu Karate Do Kyokai Fuku Kaicho) Wyoshi Hachi Dan) Uraso Shi Kyugozai.
14. Shinjo Seiyuj (Uechi Ryu Karate Do Kyokai Rijicho, Uechi Ryu Karate Do Kashu no Shubukan Kaicho) Wyoshi Hachi Dan> Kashu no Chazai.
15. Tomoyose Ryuko, (Uechi Ryu Karate Do Kyokai Rijicho) Wyoshi Hachi Dan> Hokuchujo Sonzai.
16. Kocho Shintoku, (Uechi Ryu Karate Do Kyokai no Kaicho) Wyoshi Hachi Dan> Kashu no Chozai.

17. Kinjo Seiko, Uechi Ryu Karate-Do, Kyoshi Hachi Dan Hoten Shidai Heizai.

18. Kamiden Chofuku, Uechi Ryu Karate Do, Kyokai Riji, Kyoshi Hachi Dan, Giya Wanshi Daisha Kakuzai.
19. Uehara Bushin, Uechi Ryu Karate Do Shoroku Shubukan Kaicho, Kyoshi Shichi Dan, Zen Okinawa Rijicho Naha Shishorokuzai.
20. Tomoyose Ryugen, Wakayama/Okinawa Kenijinka Komon no Tomoyose Ryuyu 0 no Jikkei Wakayama Te no Hira Chozai.
21. Tomoyose Ryuko, Wakayama/Okinawa Kenjikai no Kaicho Wakayama Shi Te no Hira Chozai.
22. Shinboku Obo Uechi Ryu Karate-Do Kyokai, Boshin Shubukan Kancho Kyoshi Shichi Dan Daibo Futoko ChUshizai.
23. Kirin Kokugenj Uechi Ryu Karate Do Kyokai Jimukyoku Cho Kyoshi Shichi Dan> Naha Shi Shurizai.
Those who are beginning in the art of Uechi Ryu Karate Do, and those who have been involved in the past and who have had a chance to review this precious record of History and Technique will have a distinct advantage.
Again to mention another individual a Counselor from the two houses of the legislature, Kioku Bushin Shi whose name is often ran across in the Japanese Library of Congress will remain one of the main names in out style.
At the American University of Harvard there is an individual who should be mentioned, a Seiboku Riyu who is head librarian of the Chinese Historical Military Records Section. Let us not forget him.
Also we should mention the Ryukyu College of Law and Ancient Literature speaker, Chuseikan Kenji he is also the Branch English Language Instructor.
Next is Johan Kenyushi Okinawa International Literature Assistant Instructor and finally, Shinji Shogen who is the third brother finally brings these important contributions to an end and we thank them for their kindness and diligent effort in the arts and most of all their for, their precious advice.
We also would like to give special thanks to Hayashi Sohei Ryukyu Daigakku Kyoshi. Special thanks to Mr. James S. Ripankani, manager and writer of the Chinese Historical Records, for his invaluable guidance.
Thanks also to Choden Shuko who is chairman of the North Valley Junior High School Alumni and a member of the friendship society. Also thanks to all the members who have studied this book for promotion.

One will see the important points here. It is that this book appears to have two faces. One is the one of the pen, which connotes the writer, and the other is the orator or speaker  which ever is the case. Thanks also to the co op that incorporated all above and below named individuals. One must also give special thanks to those who gave all the little contributions. We must also praise and salute those individuals listed in the main appendix also.

Special thanks to the following individuals:
24. Anjin Okuseisho, (Tsuru Kobushi no Tatsujin Crane Fistway Expert) Bokenki no Jikideshi Shogyo Naha Shi Bokushicho
25. Shinkaki Seiki, Matsumura Shorin Ryu Karate Do Kyokai Kaicho. Zen Okinawa Karate Do Remmei Riji
26. Ishikawa Goefuku, Kaicho Jo Kanshin Hanshi Shorin Ryu).
27. Iha Koshin, Goju Ryu Naha Shi Haku
26. Shogen Seiho, Honbu Ryu Kobujustsu Kyokai Kaicho
29. Kento Shinei, Seki Ryu Karate Do Kenkyu Kai Kaicho Zen Okinawa Karate Kobudo Rengo Kai Komon
30. Kosei Kato, Kojo Ryu Karate Do Riku Dai Mokushoko
31. Totei Ryuful Isshin Ryu Kokuseki Karate Do Remmei Kaicho
32. Soken Hohan, Shorin Ryu Shosin Seito, Okinawa Kobudo Kyyokai

Kaicho
33. Tamayo Juei, Kakuseki Karate Kobudo Remmei Komon Issei Gokan

Kancho
34. Tamasaki Kogo Boju Ryu Choso Okinawa Shi Go-Oku Shogyo
35. Tomoyose Ryuha, Wakayama Ryusei Kan Kancho Uechi Ryu
36. Shinen Tadabi, Zen Okinawa Karate Kobudo Rengo Kai Koron
37. Chorei Shoshin, Seikai Shorin Ryu Karate Do Remmei Kaicho

Zen Okinawa Karate Do Remmei Sodan Yaku

38. Uruseihan Kenko, Ryuei Ryu Karate Kobudo Hozon Kai Kaicho
39. Churi Shoen, (Zen Okinawa Shurinji Ryu Karate Do Kyokai Kaicho Zen Okinawa Karate Do Remmei Fufu Kaicho)
40. Churi Shugobu, Okinawa Karate Do Shorin Ryu Shorin Kan

Kyokai Kaicho

41. Kurayomi Unao, Shorin Ryu Kyudo Kan Shinko Kai Kaicho

Zen Okinawa Karate Do Remmei Sodan Yaku

42. K.urayomi Shotoku, Zen Okinawa Karate Do Rengo Kai Kaicho
43. Fukuji Shoko, Zen Okinawa Karate Do Remmei Fuku Kaicho   Boju Ryu  
44. Kuhei Shosai, Shorin Ryu Karate Do Kyokai Kaicho
45. Yukichi Shinho, Shadan Hojin   Zen Okinawa Kobudo Remmei Kaicho)­
46. Hachiboku Meitoku, Zen Okinawa Karate Do Boju Kai Goju Ryu Kaicho) Zen Okinawa Karate Do Remmei Zen Kaicho
47. Yoshisata Shintabu, Korashin Ryu Karate Do Kenkyukai Kaicho Zen Okinawa Karate Kobudo Rengo Kai Shinhan Kai
48. Kiyumei Choshol 0kinawa Shi Uoku Kokoku Bokujo Keisha

Shogyo
49. Thompson, James

50. Mattson, George E.
51. Mattson, Walter E.
52. Earle, Charles C.
53. Conroy, John J.
54. Gorman, Frank J.
55. Finklestein, David J.
56. Keith, William
57. Kaend, Ahti
57. Marzilli, Joseph
58. Mirakian, Anthony
In this book, as we study let us look back on this ancient art of Budo. The implications and ideas are very deep and profound. One man who is very noted in this field is president of the Nihon Budo Gakusai and he is also a University Professor of Education Kimura Kayu Sensei. He also writes monthly articles on Budo, which are published by the Nihon Budo Kaikan. In the beginning of this book is one of his introductions.
Each chapter is imbued with a little of this mans philosophy. Some of his articles have been reprinted and his consent was given to reproduce some of them for this publication.
In addition his publisher Jinto Seishin is commended as his editor who is the same one who publishes the Nihon Budo Kaikan. Thanks also to Satei Chishi whose good will helped in accomplishing some of our goals, many thanks.
The last thanks we would like to give are to Shinri Shogen who is assistant instructor in charge of the Okinawa Kokuseki Daigaku Bungaku Bu. He is of the older students, as all of us should already know.
A lot of effort was put into this writing and we hope that our thanks are extended to all who participated. We appreciate heartily those understanding goes beyond all things. We thank everybody +or this precious record.
50th year of Showa

12th month 31st day

Tadadaka Johan