A historical Perspective During the Reign of

[Byakuren-Kyo no Yojutsu]

White Lotus Magic
The White lotus rebels and their leader Shokoju used magic writings and were able it was said to invoke terrible gods or demons to do there bidding. One such spirit they were said to have invoked caused much havoc. During all the preliminary rehearsals everything prior to the invocation was okay. After it was invoked many strange things happened. Many strange figures were seen wandering the night cloaked in shadows moving around. Some say it was elaborately dressed with embroidered clothes and had what appeared to be locust wings.
He appeared to be a high official of some sort but behind this façade was demon it was said.

Everyone was frightened of this apparition. Many were looking for this person/thing. Slowly but surely it was declared that something was loose in the area. People were seeing reflections in the mirror other than themselves a well-dressed martial literary man. So a decree was made to acquire the services of a Buddhist Ryuage E to help save mankind on the 4th day 8th month this Mirokubosatsu set to finish this entity. The priest said that this could be granted by those more powerful but at what price.

Each power he is granted has its bad points and good points it pair, sorrow or suffering or joy and happiness not just one or the other.

This figure in the mirror is giving away false hopes. What is it do we really want as he addressed the towns people. You want salvation or ruination? To have a gem does it necessarily make us rich? This figure may have showed you something that looks official but it is nothing. Someone was working there magic well but to what end.

Flags were raised and broadaxes were wielded to fight the foe in the name of the emperor. A mark or sign was given by the emperor to restore order and undo what the White Lotus magic has spun.
One lone monk it was said was chosen to assist in this battle as he shined above all the rest. For a number of months after this many the conspirators gathered to plot their next moves. There were 100,000 or more gathered for this event. The numbers grew as the White Lotus control spread out into every Chinese state. Two people one named To and another named Eki came from Shantung Province with a very large army of troops to help clean this mess up. Leading them with the other two was a well-known commander Hotoshi.
The rebels though fought back and tied there hair back and rode into the fracas of soldiers the sound of drums in their ears. There was a lady soldier involved who had a ghostly appearance that of the autumn frost fought along side the rebels. Their edged weapons help aloft and waiting to taste blood. The fought, they turned, they swirled in the misty air. All were almost gone except for the lady still standing awaiting more prey. She was wounded but still standing like the Japanese Female Warrior Tomoe Gozen.
The resounding drums were heard everywhere. For many days afterwards the war drums sounded. With each drumbeat it was said the rebels gained more strength.

Many still stood but the majority fell to the sword. One

Jokoju one the White Lotus commander was caught and executed. Other rebels and co-conspirators were also captured, tortured and executed. All the weapons and horses were captured and destroyed. Everyone who reads this asks what was achieved?
(Josamoyaku [Yakusha Daihyo]

Ryosei Shi-I [Heibon na Sha}

{I-ho-t'uan}

[GIWADAN TO CHUGOKU KOBUSHI-Ho]
In recent times the largest body of recorded secret society of martial artists were the Kobushi-Ho Boxers. A lot of history of this event and its players has been left out of historical records. One must study the forgotten records of Chugoku Kobushi-Ho. The ones most forgotten were the players of the Giwadan.
The boxer movement was straight out of China's past, descended form the Eight Trigrams rebellion of 1813, as though no history had intervened. Expressing the violent desperation of credulous masses in the countryside, it surfaced in Northern China in the late 1890's under the name as mentioned above I-ho chuan or I-ho t'uan, meaning it was a branch of the ancient callisthenic fighting or boxing art (ch'uan or t'uan) which was devoted to righteousness and (i-ho) or harmony.
The Giwadan and the Giwakobushi were synonymous and were explained in previous chapters. The brave fighters shall be the next topic we shall talk about. The will be the second time we are reviewing this ancient past. A historical lesson is learned here. This is a silent retrospective call to the past. Let’s look at the original intent of this organization. So many varying opinions from people, history and personal records are involved. From the administrative side of the then Chinese government they viewed the boxers as heretics. Great pressure up to, during and thru the rebellion was place don the Byakuren-Kyo and the Hachjika-Kyo. Even though they used an alias the "Tenri-Kyo" everyone knew who they were by name or number. With this then the government was hunting them in every quarter. A majority of the Hachika-Kyo evaded the government’s witch hunt. This was due it was said to certain political parties sympathetic to this groups cause.

It was particularly difficult for the government because each sect changed their modus apparendi or they way they operated on a regular basis names, places, alias's etc.

These minor groups that were sympathetic toward the boxers held much hidden power it was said. That later on would prove useful for the boxers.
The Hokushin Jiken as was stated earlier started in the north. The framework for this incident started early on in within the Manchu government. The amount of logistics and players that went into this uprising were astronomical. The masses provided most of the human support. Historically in 1808 during the Kakei or 13th year of the Manchu most Buddhist factions were prohibited.
This was the first empirical mandated effort to quell the rebels. This affected the Giwan Kobushi, Giwamon, and the Giwadan.
Of their descendants Byakuren-Son, Hachika-Kyo, their branch groups Rika-Kyo, Sho-Kyo of which the head was in Shantung, Seibu-Shi no Choei-San. The Giwadan in Honan Province Shokyu no Koseibun was an ardent advocate of Taosim who was also involved with the boxers which was a first.
The Giwadan members or believers in Kobushi-Jutsu were taught many things besides the fist way. They were taught in addition to a variety of weapons Jibun or magic formulas. They were taught not only Maho-Jutsu white magic but also Yo-Jutsu or black magic as was mentioned in earlier chapters. They were taught Jibun or magic formulas for personal protection. They were taught to divine spirits and involved in shape changing.
The spirit they invoked was used to alter men or the opponent’s perception of reality during battle. It was suppose to make one immune to spear, sword or firearms. It made the body impervious to wounds that were inflicted during battle. But it did not work in most cases. They pleated their hands and invoked the spirits once again to save them. They invoked the spirits of the five elements Wood, Fire, Earth, Metal and Water. These by some were considered heresy or paganistic. But this is what was taught in their sect.
The Giwadan was active thru the early 1900's in Shantung, Hopei, and Shansi Provinces. The actual rebellion was active in many other provinces also.

[Kocho 26th Year, 5th Month, 1st Day - Fu no suge shimasu 1900, 6th month A Proclmation of Attack]
China had informed its ministers of the following attack. The local authorities had informed the local people. The Spiritually guided Boxers put out a mandate to wipe out all religious enclaves and any foreign resistance. The public had had its final humiliation. The Boxers courage was invigorating to the common man. Many of the foreigners executed were never found. When the mass burnings started everyone watched in awe at the burning bodies.
The Emperor then decreed to find those responsible due to foreign complaints of murder and sabotage.
This request was rebuked by some and resigned to the foreigner’s punishment continuing.
[Giwakobushi Kocho 26th Year

5th Month, 1st Day]

(Chugoku Kindai Shiryohokan)

Additional Info;

[Maran Sonkanji-Dan no sugeshimasu]

[Proclamation by the Maran Sonkanji Group]
"Keito Junten Fuenyu"; or following the way of heaven.

In a small suburb in Peking called shimaranshin was the area were the Giwadan actually started. This village was different that than most in that rules were made, followed and never violated.

During the Kanbo Nengen, the Kanbo Emperor (1851~1861) detailed a report of a foreign conspiracy within the Macnhu government. The government knew of what was going on and what was being expended and what was at stake. Many things were happening as detailed above temples in ruin Buddhist images destroyed etc. Mausoleums being destroyed and many other evils were also being perpetrated. Many things had happened the farmers were planting new crops to replace the old ones that died, new trees, shrubs etc. But it was all in vain as most was being destroyed.

This was all coming to a halt according to this proclamation which was a precursor to the Giwadan Uprising.

A more detailed explanation of events is detailed below:
At one time the Manchu government was very conservative and would have tolerated this uprising. But certain members of the imperial family and the Manchurian Bureaucracy was receiving assistance from other sources in dealings with the problems surrounding the Christian enclaves or sects. They were by decree ordered to subjugate and suppress these foreign heathens by any means spear of by sword point.
This along with other foreign problems added fuel to the fire. With conditions of draught, famine and destitution worsening in Northern China along with the "foreign menace" for example German mining prospectors in Shantung, who seemed to have upset the water and air spirits with the railroad and telegraph systems. Also with this the foreigners desecrated famous temples and gravesites and threw a lot of people out of work in the process. Worst of all were the Chinese Christians. Catholics and Protestants have vilified our gods and sages, conspired with foreigners and destroyed our Buddhist images, seized our peoples graveyards this has angered the heavens read the boxer placards.
Soon after this the Manchu's signed in to affect the Fushin Metsuyo or the plan to prevent government ruination. The Manchu's helped some of the Christian enclaves from attack. But another government group coined the phrase "Haigei teki Riso" Promote Antiforeigner Sentiment" or Yankee go home type of attitude. It was the Giwadan habit or custom to drive away foreign influence. The Boxers fought with one thought in mind rid their land of the foreign influence. Another slogan in early 1899 was the traditional one, "Overthrow the Ch'ing and wipe out the foreigners," in late 1899 mid became Support the Ch'ing wipe out the foreigners." The Manchu princes, and even the Old Buddha for a time, felt they heard the voice of the common people, the final arbiter of Chinese politics.

They proposed to work with it, not against it, and solve their problem of foreign intervention and imperialism with one blow. Though social cataclysms are usually complex and mysterious, in this one several aspects standout. Foreign provocation of the Christian ruling class, Manchu and Chinese alike, had been going on since the 1830's and growing in intensity. It reached peak in 1898. Purblind resistance to change had centered in the Manchu Dynasty, which catered to Chinese conservatism and xenophobic pride. In a sequence of events each side aroused the other. In 1900 legation guards went out hunting for Boxers to intimidate them. By June 13-14 Boxers broke into Peking and Tientsin, killing Christians and looting. On 10 June foreign troops intervened and came from Tientsin to defend the Peking legations, but got only half way. On 17 June a foreign fleet bombarded coastal forts outside Tientsin.

On 21 June the Empress Dowager the dominant factor in the Manchu Court formally declared war on the all powers. The Boxer Uprising during the hot summer of 1900 was one of the most publicized events of the century. For eight weeks all foreigners were besieged by rifle fire. The Empress and the Emperor fled the city for Sian. Peking was thoroughly looted.
However in a strange turn of events the Chinese provincial governor-generals who had led the effort of self-strengthening also coped with this crisis Li Hung-Chang at Canton. Chang Chih-tung at Wuhan and the others ignored Pekings declaration of war and declared the whole incident was a Boxer Rebellion and guaranteed peace in area. This make believe story worked. So this fourth largest conflict with the Ch'ing was contained in Northern China. The Boxer protocol was signed in 1901 ceasing hostilities.
The Giwadan Incident was presented as a generalization in some semblance of order. There were many people involved and blame was placed on everybody and everything and an alter was erected as a gift to the divine gods. It read: to Gyoku Kodaitei, Daruma, Chohi, Songoku Chohachikai and others. The Kobushi-Jutsu people put on a demonstration for the people to show their solidarity to their art. Many people came from miles around to see this event.

Historically they were listed as being notorious but they were just the opposite. Their leaders like Chotokinsei, Fukeiden, Kosenko, Shujinteietc, etc, etc, were all hero's. Also praise went to the Kaku Shudan or Kaku Group, Kanji-Dan, Shantung-Rodan, Ketsuji-Dan, etc, etc. The title Giwadan was based on several things, Gi meant righteous, Wa meant peace, and Dan is group. There society was also based on Jin or Buddhist Benevolence, and to rebel against all others not following these tenets. They had a very high moral esteem within their system. Giwa was also termed as righteous peace way. The foreign religious enclaves thought the Chinese people and the boxers as heathens with a heathen religion. Who was the actual heathen or barbarian here?

Many people were killed during the outset of hostilities. Two notable Europeans were executed as an example of their determination. With this message the Chinese were sending it clear that foreign intervention was not wanted. All China wanted was to be left alone. Along with the Giwadan the peasants played a very important role in these reprisals. These first reprisals were just warnings. Others took advantage of these times to loot and run rampant committing crimes under the guise of the rebellion. The weak were being prayed upon and oppression was everywhere. Village leaders took hold of the situation immediately to ensure a smooth rebellion transition. What was at stake here thought the people. Some progress was made in China quicker and easier transportation a means of hastening communication lines but again at what price. Most people thought the gods would be angered by these desecrations. Others thought this foreign technology idea complete wickedness at that they must all be destroyed or the gods will destroy us. Others thought what could be done thus the entry of the Giwadan and its other martial groups to restore order.
The people and the children were taught that righteousness is a good virtue to live by. Thus the term Seigi or "Business thru proper justice" Thru rebellion order can be restored. With Virtue and rebellion working hand in hand and with their Buddhist beliefs anything can be accomplished even the expulsion of the wicked foreigners. Personal grudges were not an issue here with the people or the Giwadan. It was a case of respecting national sovereignty.
Thru this idea of strength the people melded to together with the Giwadan to forma a solid defensive coalition at the outset of hostilities.
[Peking no Seiji ni hari tsukeru keiji]

A bulletin posted at a castle in Peking
One day on the road to Peking member of the Giwadan in the middle of the night as he was walking along the road as gods watched from the starry heavens something fell on the road in front of him. It was an apparition of in the form of a god. This was an area popular for meeting other Giwadan experts. They came to this area to pray to the gods for guidance. Then the apparition spoke in a loud voice to this monk.
This god told the monk that they must help their Emperor vindicate the Chinese people from the hold of the foreigner. The god said before one can act one must show devotion and piety to ones Emperor.
If you do this then when you and your fellow monks depart the earth to another plain of existence you be glorified forever. But before I go you must disclose to me your intentions in this horrid matter. If not confusion and riots will engulf your country. With this said the god disappeared. Then after gathering the monks in place they then summoned together the Demon Yokishi to provide unearthly guidance against the gwailo. They then were told to attack all railroads, telegraph systems. and Christian enclaves burn, destroy and kill. Some holy people saw this as heresy and thought the world was going to end. But officers and men who fought against the Giwadan thought heaven would intervene.
The Giwadan got their guidance from their place of worship or alter area. They knew what they had to do.

The spirituality or feeling of such is very tangible in this area and can be felt by all who enter. Their earnestness, training, and beliefs would be enough. To call the three times to equal nine and vice versa to ensure them they were spiritually ready. Another god was summoned and this one destroyed everything in the area. After that the Giwadan again knew they had to destroy all that was foreign. Telegraph poles were torn down, railroads were torn up and many people were murdered.

Heavens will must be done the gods decreed to the

Giwadan. The spirit is in the one the gods said. And with all the spirits combined into one you will be victorious. It though appeared that the Demon Yosahiki offended the gods because of what he told the monks.

Information the events leading up to the Boxer Rebellion – The Peking Mandate Events leading up to the actual rebellion (cont)
The foreigners that were welcome were now asked to leave. The day before the German and French General Counsels were asked to leave official documents were delivered by official courier. Their gwailo army took this as a threat and instead manned their gun batteries.
Trying to divert attention away from this incident the Chinese insisted they obey the edict. The Chinese saw that they were not recalcitrant so they attacked. The invasion began. Ordinarily things were running pretty smooth until this point but when the raids started everything got out of hand. The foreigners had a chance to redeem themselves by apologizing and show repentance for their sins on the land and to the Chinese people.
Instead they proved insensitive and stubborn in their ways. This was the chance they had to redeem themselves and it was lost. They gave their answer in the form of violence and more troops. The Chinese was then left with the only option. The then Emperor who of noble stature for 30 years who loved his people stood up and decried no more desecration of the Chinese people’s grave sites, temples, Buddhist images. This shall be halted at once and reparations made.
Even the religious sects wished only peace and

harmony and an end to hostilities on their peaceful land. The shame the foreigners heaped on us will be remembered for centuries the cried. All government officials’ great and small were called in for conference.

In Shantung Province there was a general call to be initiated and 10,000 volunteers were collected but most were children who had no martial experience. How would they defend the country is what was asked? The foreigners even as the above was mobilized they wee plotting to attack also. The Emperor stated that his loyalty is to his people first and foremost and damm the Yankee’s, in so many words.

He had to cover or protect 20 provinces or more covering 400,000,000 square feet. The Chinese especially the northern groups were a hearty fierce bunch one national pride had been sullied. War preparations were ongoing and training for a hard fight instituted at all levels. However, funding was limited and resources were made available as required. More war funds were going to be needed and the government was looking to all sources to do this. There was a system of incentives and awards to those who came up with cost-effective cutting solutions in savings anywhere, which could support sustained military operations.
They were trained to advance on the enemy at any cost. Advance and achieve victory they were told. To escape without harm was not the martial way. Many traitors during this incident were found out and executed immediately. A nation people when standing up for sovereignty must do bravely and with unerring loyalty. We need to look to our gods for guidance. They will provide assistance when needed.

[Ko Kakkoku Sensen yushii

Chugoku Kindaishi Sokan]

{Giwadan} Chapter IV pp 123-124

Giwakobushi had to contend with eight foreign countries, which constituted the powers, which formed the allied army against the Giwadan. This then became the Hokushin Jiken dated 1900, from the 6^th Month thru to the 8^th month of that year. Peking then became the center of attention for this incident.

Peking after all was where it all started. The Wakobushi numbered 200,000. This elite martial guard utilized ancient Kobushi-Ho Techniques and Magic during this battle.

The allied armies number 20,000 but were superior in logistics supporting them. After the battle was over the

Boxers lost and the Manchu government made a treaty, which was signed in 1901, and certain new concessions were given to the foreign powers i.e., railroad right of way, shipping and limited religious enclaves. The foreigner’s movements though all of this were restricted to their area only and nowhere else. Allied Military installations were beefed up for protection. Things for the moment were stable but the situation never did lead itself to an air of peace or congeniality.
[I-ho-t’uan]

Information the events leading up to

the Boxer Rebellion – The Peking Mandate

Events leading up to the actual rebellion
The above mentioned societies all had one thing in common “Unity” this was their number one strength and they were proud of this. Even though this rebellion was scattered there was centralization within the secret societies, religious societies and the political societies. During the 1^st half and latter the 19^th century riots or rebellions were common. They played a major role in developing China both internally and externally. Even as they moved from the 19^th century into the early 20^th century political movements became more active. Activism was the new center. This status was primarily due to the Byakuren-Kyokei whose efforts in the anti-foreign arena was well known and during the Boxer Rebellion it reached an all time high.
Some say these societies during this time were in chaos. The government was taken back by there sheer numbers and tenacity. The attacks on foreign settlements were on the rise. The foreigners were trapped in a maze of sorts. Most favored the Chinese sentiment of expelling the foreigners and trade legations completely from China. Some said this as we enter a new era would be tantamount to isolationism. This could hurt China in man ways.
Some say that China was a sleepy Lion bent on letting things pass by without grabbing at what is important. It was said that the Manchu government was helpless to do anything against the Manchu, as they were the ones who set them loose in the first place.

China during these emerging times needed exposure into the new arena. The allies were pushing for reform and a new market system, which they said, would be a step in the right direction for China.

Some other issues were putting a strain on relations and their economic stability i.e., the Ahen Sento or Opium Wars (1840~1842), Rushia Shinyaku or the Russian Invasion (1858~1860), Shinbutsu Sento or Manchu/Buddhist 1884~1885), Nisshin Sento or Sino-Japanese War (1894~1895), and then the Hokushin Jiken or the Northern area Boxer Rebellion. China’s external political system by now was a shambles.
They experienced a succession of defeats and that added eventually to a crippled government system. During the last half of the 19^th century and into the early part of the 20^th century China was gradually moving toward an open market system but it took much time, effort and capital.
From the Giwadan no Jiken came many more adepts forcing the government into a new reformation era. With the breakdown of the Manchu system, which was due again to the rebellions, China’s future looked bleak. The trend as the world watched was to edge China toward a more open door policy on all fronts. Patriotism was at a low because of the government’s non-efforts toward moving into a New World era. Any era needs wise leaders both in royalty and in the military. Rebels were leaving their mark everywhere to entice the government into new reforms.
The government finally said enough and sent soldiers to quell these hit and run raids by the rebels. The rebels though fought them back and defeated them at every turn and in 1899 half of the Chinese army was used to baby-sit the foreigners in their enclaves. In Shantung Province their still was much Giwadan activity. Most of the pro-government forces were being used by the Manchu system to quell the Giwadan. After secession of hostilities as mentioned before a shaky agreement was formed between the Manchu government, the Allies and the Giwadan.

Eventually the new Chinese government banned most of the societies involved. Most all Dojo’s were closed and all teachers wanting to teach had to apply for a special license thru government channels to do so and was monitored vary closely. There were strict rules as who what they could or could not teach. The government opinion was that most of these societies and their arts were out of date and reformation in the martial system was overdue. The government though did work with the Chugoku Shorin Kobushi Headquarters based out of Su-Yama. There still were pockets of anti-Manchu still active. Many of the banned societies went overseas to establish new roots in which to continue their ancient traditions and operations.

Bujutsu and Kobushi-Ho could still be taught under the new government guidelines other than that it was taboo and punishment for violating these rules was swift and harsh.

Now you have martial outlaws and soldiers with no purpose. Some as it was said moved elsewhere either overseas or too different parts of the country and taught underground. This was primarily due to the decreased need for combat soldiers and combat related martial arts systems. The era of the secret societies was having the doors closed after it. For the most part Most Chugoku Kobushi-Ho went underground and never really got closed down. The Chinese mainland is where it all started. But there was also much criticism as to its demise. With this style much prestige follows as history can confirm. Its legacy will not be forgotten though.

What do we all think about the Chinese governments position on this art form is it good or is it bad? China as we all know is very vast with many provinces. Our imagination of this place is actually limited too only those who have lived there. The population is immense even today.
To appreciate such ancient wisdom in reference to any of their ancient art systems is difficult at best even by the initiated. There path now is very clear and distinct a change from the last century. The calmness in most villages and hamlets is still there even though the millennium approaches it quietude is breathtaking. Examples must be made and models followed in order to maintain a society’s status quo.

Kobushi-Ho today is still the front row and dominates the Chinese culture with a rich heritage of information and classical systems still active today. The Giwadan had its opportunity to demonstrate its ability but was destroyed.

We often think of our own interests rather than that of another. That is way of most men. In every era there will be a turning point for all. Every Dynasty has endured will do so in the future.
In light of the Giwadan where some learn others only excel and that was the case of the Giwadan. Others still yet just augment themselves. The ones who do excel are the Kobushi-Ho experts, and the only place to do that properly is on the Chinese Mainland. When looking into idea above it is good to have recommendations to a good qualified teacher and come with an empty hear and an empty mind. These days China’s mainland has gone thru many changes in leadership and social and economical changes. With every culture there would be in taking on an effort such as this but it would have its rewards. One must remember that their traditions run deep.

DAI YON SEI

CHUGOKU KOBUSHI-HO

RYAKUDEN

CHAPTER 8

- SHUSHIWA TO PANGINOON -

UECHI-RYU TO CHUGOKU KOBUSHI-HO
Up until now a majority of the information presented in previous works as with this one concentrated on Chinese Kobushi-Ho or commonly known as Kempo or fist law, or fist way. Most of this was given as an informational or overview form. This kind of sets the stage for the reader as to how it developed and what were the state of affairs during its development.
This information has been repetitiously presented along with some bits of history and what this arts laws consisted of how it flourished and who were some central figures in its subsequent development over the years. Chinese Kobushi-Ho has quite a large historical database established which writers or philosophers or enthusiasts as my have dabbled in.

After all Kobushi-Ho bases a lot if its information on historical fact. A lot of ancient information never before covered in any books this author has read on any martial art is presented here in sometimes great detail as literally translated.

We can see why now the Kobushi-Ho Societies were formed. Some of this information is probably covered in some writing or document today possibly. We now look at Kobushi-Ho and Karate-Do and try to the development and similarities. We have to almost put ourselves into this little bit of history in order to get a view of the path and it development into the future. Both Uechi-Ryu and Kobushi-Ho as they were developed had both inside and outside influences during their inception and growth.
Uechi-Ryu's techniques were based on the arts of the Manchu era. From Kobushi-Ho it was said that this first Mon-Ha or gate group formed the basis for Shushiwa's Pangainoon, its techniques and Kata. Uechi-Ryu's techniques were derived from the above, based and or developed from the above art as can be seen in Sanchin, Seisan, and Sanseirui. These were the three Kata taught by Shushiwa as were many other different techniques.
These techniques required a thorough understanding of the body its weaknesses and strengths. It required an understanding of what each one was or could be used as and their historical significance from which they were derived. One must know the history and its basics before even any schooling is attempted. Subsequently, Uechi-Ryu's intention of its form and Kobushi-Ho must fully understand its basics; its techniques and exercises must be thoroughly mastered before any learning can begin. As a rule Kobushi-Ho is very difficult art to master as is with Uech-Ryu. The mindset has to be there to learn even the basics of ancient ways along with the new. As stated by Futoku Teita's Ryuyha in understanding Kobushi-Ho is like trying to escape from the clouds in the sky. There are certain inter-relationships that can be learned other come later as a satori type understanding. The impression is that once learned when an opponent approaches you evade him and it appears to him that he is trying to fight a cloud tangible but yet untouchable.

The idea of a hand or hands performing multifunctional tasks seems incomprehensible to some, but with training it can be understood and mastered.

Uechi-Ryu's sect founder Uechi Kanbun dying wish it was said that with this art one should always be clear headed and use good judgment before acting. During these days in this arts transmission to others its intent was to

teach one an art which transcends into itself. One has to walk the walk to see how it all works. This art once learned is always carried with you as an everyday attitude of living life at its fullest. People must always be aware and think about or watch what is going on in daily life and see everything from all angles or perceptions.

Moreover, it is regrettable that we cannot digress back to when Uechi Kanbun was learning this wonderful art from Shushiwa. It’s a shame we cannot first hand see the Manchu era's art Kobushi-Ho.
So there are scholars out there who are logging all this or translating what information is available for others to read and comment on. This information is not just for one group or person it is for everyone.
All of us know that the past is gone but well documented or recorded for future generations. These Mon-Ha's or gate groups are well documented, as is their lineage. Nevertheless, we as group are perhaps grasping in the dark when we expound or explore this ancient art. However our foothold and determination here is strong and growing. There is an abundance of information services available to us more than ever on these arts. One only has to dig deep enough and one will find a wellspring or wealth of usable information. Follow the wisdom and guidance of Uechi Kanbun and other ancients in our daily endeavors and we will one day have what he had.
Uechi-Ryu Soke at this time was centered on two worlds one of Uechi Kanei Hanshi and his best student Tomoyose Ryuko Kyoshi which developed the Hokubei Uechi-Ryu Karate-Do Kyokai no Kaicho and introduced it to George E. Mattson then Go-Dan who wrote about The Way of Karate-Do and Uechi-Ryu Karate-Do during the year 1965, 1st month he was able to observe first hand Chugoku Kobushi-Ho in Taiwan.
At that time Uechi Hanshi and Tomoyose Koshi was introduced to and met with a Raku Kiko-Shi and Yo-Shi from Taiwan’s Koku Jutsu Kan E Kyomu i-in (Taiwan’s Kokujutsu-Kan Buddhist School of Internal Affairs Committee-men) of the Yaku Judo Kokujutsu-Kan (Kobushi-Ho Dojo) the person in charge of this Dojo Kotei-Shi from Fukien Province who brought his best student also to this conference.

This interview was recorded in modern times under the auspices of the Chugoku Kobushi-Ho no Kyokai.

This conference was help for another reason to ensure that the eight other existing Kobushi-Ho groups are known and ensure their survivability in these modern days.

The eight groups are as follows:

1. Rakan or Arhat Kobushi

2. Taikyokyu Kobushi (Great Fist)

3. Joho Kiko Kobushi (Incantation Fist)

4. Kinryu Kobushi

5. Ryuso Kobushi (Dragon Fist)

6. Koso Kobushi (Tiger Fist)

7. Tsuru So (Crane Fist)

8. Koso (Monkey Fist)

Chu: (Comment)
The crane fist as the Buddhists state that was at one time being secretly being taught on Okinawa by Hokeishaku & Hoshichijo called the Byaku Tsuru Kobushi or the White Crane Fist Style. From this style came the;
1. Hitsuru Kobushi (Flying Crane Fist)

2. 
   Meitsuru Kobushi (Crane Finger Strike)
   
3. 
   Shukutsuru Kobushi (Protective Crane fist)
   
4. 
   Shokutusuru Kobushi (Supporting Crane Fist)
   

Now we see where some of the techniques, which are in the three main Kata of Uechi-Ryu come from as is mentioned above:

1. Ryuso Kobushi Dragon Fist

2. Tsuru Kobushi Crane Fist

3. Koso Kobushi Tiger Fist

The below was noted by Ryukotsuru (Li Yon Fu Hou) that these systems lineage came from the composite Kobushi-Ho and was transformed by Uechi Kanbun Sensei student of Shushiwa into Pangainoon.

Also from the ancient Chinese Shorin Kobushi came the following techniques based on the five animals styles: 1. Ryu (Dragon), 2. Ja (Snake), 3. Ko (Tiger), 4. Hyo (Leopard), 5. Tsuru (Crane).
From the above two, the three main Kata for Pangainoon were developed with each requisite move there were many other hidden techniques than the one that were applied. The reasoning at the time was obscure as why this was being done. One possible explanation was to get the student to think about each one and then unravel the secrets of the other possible techniques and their applications based on these animals’ movements. That entailed watching the actual animals fight in different scenarios or watching other styles and see how their applications might apply.
In any case it may be that the three Uechi-Ryu Kata Sanchin, Seisan & Sanseirui's purity was based on Chugoku Kobushi-Ho. From Pangainoon Hankoki came Pan Ying Gai and Pan Yin En Hankojin. The Japanese style was named Hankonan. These terms are covered next.
From these ideas of Hankoki & Hankojin, came some interesting terms the Kanji for Han, which means half, semi, middle or halfway. Then we have Ko which means hard, solid steady or firm, then Ki, which means strength. Also it means wheel, orbit, rule or way. So we literally have half-hard way. Now we have Hankojin again Han same as above as is with Ko and that leaves Jin, which means soft. Again we have half-soft way. So we had Hankoki, which turned into Hankojin. So both terms finally evolved into Pangainoon’s slogan half-hard - half-soft techniques.
Next we have the Kata Sanchin originally came from the Chinese version Sanchan. Current Sanchin can be written one of two ways. Pangainoon and modern day Uechi-Ryu have many followers to date this especially During the Taisho era 1912-1925.

During this era there were many schools of thought as to how this style was to evolve or come about. Pangainoon became quite popular during its day and there was no end in site for its evolution. It was a living style, which was based on the Chugoku Kobushi-Ho Monha.

Uechi-Ryu’s founder Uechi Kanbun during the 15^th year of Taisho 3^rd month an Okinawan requested to teach Pangainoon in Wakayama and founded the Pangainoon Karate Jutsu Kenkyujo along with another sign which said this is a

Chugoku Kobushi-Ho Dojo. He had the sign above written in Japanese to read Pan Ying Jen as was pronounced by Chinese. Uechi Hanshi and Tomoyose Kyoshi traveled to Taiwan in 1966.

Again it appears this styles name changed to Puangenin ten evolve into Panginun these changes were a matter of adjusting kata kana characters for whatever reason. Most of the problem was centered on tonal interpretation from each user. So I believe it was standardized as Pangainun, which was easier to pronounce and write in Japanese. After this Uechi Kanbun adopted Pangainun Choguku Kobushi-Ho.

The original author of this book Futenkan Soka Shubukan Nakamatsu Ken Shihan studied this art and declined to teach others it is said. If that's true then Pangainun

stayed pure all these years.
Uechi Kanbun had learned the essence of hard and soft thru his mentor Shushiwa. He had to learn these basic precepts, in order to fully understand this complicated art of Chugoku Kobushi-Ho. For most people who learned Uechi-Ryu no Kobushi-Ho it was a hard and difficult path. It was fist taught as it originally was in China. But many years later that changed somewhat to accommodate the Gaikokujin.
Kobushi-Ho consists basically of half-soft - half-hard techniques. These basics as stated above must be learned thoroughly as is with the other basics in order to master this eclectic style of karate. During the early inception of Pangainun most Japanese did not understand these new basics, as they were quite different from most other Japanese style of martial arts. This style of Kobushi-Ho Pangainun slogan said it all half-hard & half-soft. This statement said it all. This style was unique in that one advances while others retreat.
Pangainun accompanied many dimensions with its art. One asks what are the benefits or what will I profit? It’s all in the individual what he gets out it is what he puts into it.

DAI YON SEI

CHUGOKU KOBUSHI-HO

RYAKUDEN
-SHUSHIWA TO SOSHO OSHO-

(SHUSHIWA AND THE CHIEF PRIEST SOSHO)
In 1973 during the 11^th month 2^nd day the original author of this book during this time along with five other members when to China, Fukien Province and had a round table discussion on Chugoku Kobushi-Ho. These five people talked with the Nanryu Shorin Kobushi group on hand techniques their practices, principles and applications with the local Kobushi-Ho subject matter experts.
The following were individuals who talked in council with the Okinawans: Taiken-San who represented the Koka Kobushi-Ho group and Saikei Gyo-San who represented the Saiributsu Kobushi-Ho group and Oyo Ken-San represented Byakutsuru Kobushi (White Crane)-Ho.
Each one contributed much to the group of Okinawans who represented the Uechi-Ryu system.
They also talked about the specific Manchu era during the year 1727 during the fifth year reign of Yosei there was a group of common people who formed secret religious societies whereby the practiced group drills involving Bujutsu. These people were blocked and told to cease and desist by order of the government. But there was a stipulation that only qualified Kobushi-Ho experts of teachers sanctioned by the government could teach in private but these techniques. The Ming retainers of the former government still had centers of operation during this time causing descent. There center was known as the, [Honshin Fukumei Kakumei Undo or the Anti-Manchu Return to the Ming Revolutionary Movement] Hon meaning anti, Shin meaning Manchu, Fuku to revert or return to, Mei the Ming. This group was starting wane but was still active during the above period. These radicals during this era were trained in the martial arts.

The base where they gathered to practice at was near Su-Yama where the Shorin-Ji temple was located. Eventually this temple was razed and burnt to the ground. After this the monks scattered to the four winds it was said to avoid prosecution and or death. After this bold move by the administrative Chinese government they applied the same tactics southward razing other temples. These priests never really died out they banded together in smaller less detectable groups and continued to practice the fist way.

One of the High Priests known as an Ochimusha or fugitive warrior succeeded in making it southward to form a new center of operations in order to spread the supreme good of the fist way. This Chief Priest Sosho and Shushiwa were the ones who did this. Sosho and Shushiwa in the later Manchu era came up with the five principles based on five heroes who were famous priests; 1. Gomai Niko, 2. Byakumi Dojin, 3. Madotoku, 4. Shugen Osho, and 5. Myoken.

Now in Fukien Province there was a Kuren-Yama or the 9 Lotus Mountains that was near the Fukien Shorin-Ji Temple being newly built. This place became a historical landmark for Zen priests.

Most importantly is information on the Fukien Shorin-Ji, which was built around 1768 during the 33^rd year of Kenryu. Bodai Kairaso Kyo on Daishu also wanted to build a temple for the Kobushi Zen leadership order in order to conduct business. Where this temple was to be placed was at that time was undetermined.
There was a book written about the entrance into the Fukien Shorin-Ji titled Shorin Kobushi Nyumon. This book was written by Shoden Ryuchi and must be seen and researched for more info. There was another writing by Hyosan Shucho titled Chugoku Himitsu Shakai (Chinese Secret Societies), which is of interest. Hyusan was exiled to Japan for his involvement in the Sonbun Kakumei or the Sonbun Revolution. This then led into the Hanshin Fukumei (Anti-Manchu/Restore the Ming) group. They coined the slogan Tenchi-kai (Heaven & Earth Society) or AKA Betsumei no Honmen.
Their chief leader stood up during the Sonbun Kakumei and called for cooperation by the Chinese government in solving issues surrounding this revolution. These writing on Tenchi-Kai were written by a monk at the Fukien Shorin-Ji Yushin Fukumei. There was a Buddhist monument erected in his honor.
Subsequently, the Fukien Shorin-Ji after this writing many revolutions took place concerning the spread of Kobushi-Ho especially the groups operating in the southern regions of China. Many people these days tired of waiting for knowledge and go out and seek it out thru a teacher or written material as is presented here.
Shushiwa or Sosho developed the Shorin-Ji 36 techniques known as Shorin-Ji San-Ju Roku Bokyoren or 36 groups of religious exercises, which led to the Shorin-Ji San-Ju Roku Daiburen Shushi, or the 36 Shorin-Ji great military exercises. Shusiwa [Chu Chi Wo In Chinese] was an authority and a valuable asset to this art form, which was due to an astute consciousness he developed early on.
He was given the eventually the title of Sosho Osho Chief Priest of the Fukien Temple. Next we will look at the genealogy of Kobushi-Ho.

FUKIEN SHORIN TEMPLE

GENEOLOGY:

SHIZEN OSHO - Kokikan

(SUPREME CHIEF PRIEST) - Testu Kyosan

- Hoseo -> Okiko ------>

- Rin Fukusei

SOSHO OSHO - Rikuaei

(CHIEF PRIEST SHUSHIWA?)

- Rinse Ei

1. -----> Okiko- >

- Rinso (1974 Present day Osho)>

- Kohonfu

2. ------> Goboshu- >

- Riku Chifu

- Chinkokufu

The above-mentioned genealogy was just presented and now let’s take a look at one of the figures above Kokikan. He was a teach Merchant bust most importantly he hailed from Fukien Province and studied at the Shorin-Ji under the Shizen Osho and a woman Priestess Hoeishun who also taught him Koka Kobushi-Ho.

Again as another story develops Okiko was invited by a friend a one Mueikyaku to see a demonstration of kicking techniques of Koka Kobushi by a master of these techniques Kokosanfu. Koka Kobushi -Ho was one of the more popular southern styles.
Their techniques it was said were flawless due to the powerful basics they learned early on in their training. Their techniques were solid and well based due to using Atemi no Jiken in their training. The developed the "10 Iron Finger Technique" which also made their techniques effective if not lethal.
From Koka Kobushi they developed Godo or the strength way when they used their techniques in attacks. In their Fist Gate Law techniques they also used Nyu-Ho or the weakness technique in their attacking and defending style. So now you have them using a combination of hard and soft techniques, as did Pangainun and or Uechi-Ryu. This art then evolved into another art developed by the Priestess Eishunji called Eishin Kobushi.

Uechi Kanbun who studied under Shushiwa studied the strength way or Godo and the soft way Nyudo attacking techniques. It was said these attacks were so intense and devastating using Godo but his receiving techniques was soft especially when performing Kata. Go/Nyu together hard & soft can be separated or combined in an instant. When teaching Bujutsu to people was his hobby or occupation. When receiving this training they also received intense spiritual training to center their Wa and be a peace with all. Uechi-Ryu and Kobushi have an exercise that was practiced called the 100 steps to spirituality. The Chinese called it [Pe Fu Shen Chuan] or Hankonan (Half-hard Half Soft).

Now we look at Hyaku-Ho Shin Kobushi techniques or the 100 law spiritual techniques of the fist way. They can be seen weaved into the three Kata; Sanchin, Sanserui, & Suparinpei. Consequently, these three Kata help the body to master these difficult techniques and drills. Sanchin for example as we all know is a very useful basic Kata and tool to help one achieve i.e., assertiveness in ones existence. And eventually by practicing Sanchin one can develop the Hyaku-Ho Shin Kobushi or better known as moving meditation and use it during actual drill or sparring or if need be in an actual fighting scenario. The same can be seen in the other two-advanced Kata's.
Wholly, once these techniques and Kata are learned properly and when one is well versed one can use these in any combination and still be effective.
Uechi Kanbun after returning home to Okinawa still practiced Suparinpei but discontinued it for a variety of reasons. Even to this day this Kata is talked about. Shushiwa's Kobushi-Gi or techniques were flawless and to this day Uechi-Ryu still of this jewel that was Shushiwa.
Without regret some foreigners were taught the precepts of Kobushi-Ho but there was limitations as to what was taught. Uechi Kanbun liked teaching Kata and its variety of techniques. As we know the first three Kata from Uechi-Ryu were based on Kata from Shushiwa's Mon-ha or gate group. There also was some influence in this style from the southern schools or Nanha Kobushi Kakukoka Kobushi also which had much input from students and teachers alike.
The Japanese Ryu's of Pangainun called for a re-name of this system to Uechi-Ryu Karate-Do after much debate it was so decided to allow the name change because of the progress this style had made and of the many positive changes it engendered in the public arena. The former style was passed down thru the oral tradition called Tsugen Kensho.
As stated before Uechi Hanshi and Tomoyose Kyoshi went to Taiwan to listen and lecture on Kobushi-Ho and talked specifically of the Dragon, Crane, and Tiger and gave their interpretation or opinion pro's and con's of the animal styles.

The news spread quickly on this event and was recorded in historical records. The advantage of the above was to ensure that information on Kobushi-Ho was gathered and disseminated and to talk of Uechi-Ryu and its progress. Now a little on Tokyo's Go/Nyu Kobushi-Ho styles at the Shasai Shinkan in Tokyo center Shinfu Wards 1, 5 & 8. Taught by Dai-Choshin Gen who taught the mantis fist. Shushiwa also studied the Mantis Fist in its entirety. This is also in the historical records.

Up until now the legends state much can be learned from the records on Shushiwa. Therefore much investigation is required if a student or interested reader would want to know more about this man and styles he under took study in. With this said it can now be determined that Uechi-Ryu's origin came from Chugoku Kobushi-Ho no Aiden Tei.
Some may say that what is written here is it true or not? What is written here is just one person’s point of view from Japanese/Chinese into English. It is an unofficial translation so if things are in doubt then the reader can research for himself to verify as this translator did to try to piece this difficult work together.
Uechi-Ryu's founder Uechi Kanbun and his teacher Shushiwa and his art of Kobushi-Ho Gate Way when first introduced brought up a lot of interesting discussions and questions about the two and how they were eventually melded together. One must really look at all aspects of this art to include history, its major players, the state of affairs of each country involved, religion A whole gambit of areas which helped put all this history together to get to where we are today. We believe at this time that legends also played an important role in this arts development. All this together when one looks at the three main Kata of Uechi-Ryu Sanchin, Seisan and Sanseirui they seem to take on a new meaning. We look at them and think they are just Kata that we learn techniques from and use to develop ourselves. But I think now there is more than meets the eye here after this detailed and exhaustive translation. It is like seeing it develop first hand. This translator has a whole new appreciation for this art both philosophically and spiritually.