Dear Tony (Sensei)

​Following the Hakka-Punti Clan Wars and the Taiping Uprising (both happening during the mid-1800s) - the Hakka Armies were defeated by the Qing dynasty Forces (following the death of millions) and the Hakka people were consigned into very small areas to live. At this time, to hide their ethnic identity (as Northerners living in the South) many gongfu Masters deliberately "shortened" the movements of their Northern gongfu so that it better resembled the Southern gongfu practiced by the Cantonese people. As my Chan family lived in the remote area of South-East Guangdong (not yet under the control of the British - that area would become the "New Territories" in the 1890s) - we felt no need to shorten our gongfu technique and so we still practice the Longfist of the North.

​This is true of only a minority of Hakka Clans - as many now practice Southern Styles - the product of technical adjustment in the mid-1800s. As many Hakka people do not know their past - they think they have always practiced the shortened Southern Styles but this is not the case. I think a similar situation exists in Fujian province regarding the Hakka - but I have no way of knowing whether this is linked to Suparinpei Kata (and other Goju Ryu kata). From my limited view - Suparinpei (and other Goju Ryu kata) looks like how Longfist is used for close-in fighting. As you know, Longfist is taught at long, middle and short range - with the long-range being on display in the standard Forms. 

I suppose many Hakka Clans that practiced Longfist simply ceased openly practicing the middle and long-range Forms - limiting practice to the close-in range - although this would also include middle-range where applicable. Long-range "reaching" with extended limbs (open arms and legs) was replaced with short and concise shuffle-stepping (moving the torso nearer and away from the opponent whilst keeping the bodyweight firmly "rooted" to the ground). Unfolding (whipping) power was replaced with small-circle force (both drawing force up from the ground - regulated by the breath). This is not a moving away from Hakka Longfist - but rather a focusing on one particular and well-known aspect of it. I think I see all this in the various versions of Suparinpei Kata. 

Practicing Taijiquan in the early morning (the or evening - when this picture was taken)  is when the air (qi) is at its most inspiring and invigorating! At the moment, although the temperature was -7 last week - today it is +10 degrees Celsius. Whatever the case, the air is cool and fresh and seems to permeate every cell of the body - despite the fact that in reality the breath enters and leaves through the nose and/or mouth. Of course, I am told that a small amount of oxygen leaves and enters through the pours of the skin - but too little for the entire body to exist upon. Still, when breathing deeply (into the lower Dantian) the complete lower lung capacity is utilised giving the feeling that a 'power' or 'entity' is dropping into the lower abdominal area (traditionally two-inches below the naval).

I find it interesting that this special area (which is probably lower than two-inches in reality) coincides with the actual centre of gravity relating to the human (physical) body. The mastering of 'breath' is inherently linked to the mastery of 'balance' and 'movement' all mediated through an enhanced 'rootedness'. The clarified and purified 'awareness' of the mind directs all this activity - which includes the harnessing of the rising (rebounding) force that emanates from the dropped bodyweight impacting with the ground. The dropped bodyweight and rising force is channelled through the epicentre of the perfectly 'aligned' bone-structure (skeleton) which is never lost despite the complexity of the movement involved.

​Of course, part of the qigong used to prepare the practitioner for Taijiquan practice is 'Standing Like a Stake' also termed 'Holding the Ball' - where an individual stands perfectly 'still' both physically and psychologically. We become like a mighty tree which can withstand any weather or unexpected external force! Within the peacefulness of the well-rooted tree is an immense power waiting to be discovered, harnessed and manifest! 

​When running with the weighted rucksack – I use the two broad aspects of Daoist breathing usually termed ‘natural’ and ‘correct’. Bear in mind that this ‘moving’ activity is not the complex seated ‘neidan’ practice and is not subject to that type of control. Instead, as the bodily frame is placed under intense pressure, what is required is deep and full breaths, usually in and out of the mouth. This is because unlike the state of perfect balance that is constructed during the practice of Taijiquan (where the breath is taken in through the nose and expelled through the mouth) - running with a weighted rucksack overloads the biological processes to such a high degree that the maximum amount of oxygen is required to maintain its function. This is achieved by breathing in and out through the mouth. 

​Once the parameters are set, what then is ‘Daoist’ about this practice? Natural breathing requires breathing deeply into the lower abdomen – this emphasises the use of the middle and lower-lung capacity – with the minimum of upper-lung capacity. Correct breathing requires the pushing-up of the diaphragm so that the inward breath is compressed from the expanded lower-lung and into the middle and upper-lung. Correct breathing inflates the usually neglected upper-lung capacity which is full of highly dense oxygen-absorbing body-cells. Generally speaking, the upper-lung is often used by the body in ‘emergency’ breathing if the body has become injured, ill, or is inhabiting an oxygen-deficient environment. The ancient Daoists seem to have understood that there is something special about the little used upper-lung within everyday life – and with this understanding they formulated a physical method of breathing that allows a voluntary access of this area. 

​I tend to use ‘natural’ breathing when running with the weighted rucksack – but I switch to the ‘correct’ method when I need to stop to cross the road and/or significantly change direction. I usually take three full ‘correct’ breaths (which oxygenates the body to a greater degree) and then switch back to ‘natural’ breathing which is what I refer to as ‘maintenance’ breathing. Correct breathing in this context is not ‘maintenance’ breathing and should not be confused with the purpose of ‘natural’ breathing. Furthermore, the perspective I am giving here only makes sense when discussing weighted rucksack running. As weighted rucksack running using ‘natural’ breathing dramatically diminishes the oxygen levels in the body (stabilised through fitness levels) – ‘correct’ breathing represents a rapid intake of new oxygen by switching the emphasis of how the breath is managed. 

Our family style of Hakka Gongfu involves "Rucksack" running as both an "External" and an "Internal" practice method which builds muscle and joint power, bone strength, and psychological determination and indomitable spirt! As the pack weighs 56 lbs at its maximum weight (it can sometimes be raised to 76 lbs - but this is rare) - it is also a good indicator of developing and maintaining (skeletal) body-alignment - important for dropped body-weight and rebounding power found in the Internal method found in Taijiquan. When young, rucksack running is "External" - whilst for the older practitioner rucksack running becomes "Internal" - and has to be modified as a practice. Long distance running can be interspersed (or changed with) the shorter distances involved in circuits-training. Either way, the positive effects on the mind and body are absolutely the same:

I have been pursuing a three-month circuit-training of five-days a week running three-time around the block (Monday-Friday) - carrying the 56 lbs pack. Running in urban environments is easier in one way as the surfaces tend to "flatter" than their "cross-country" (off-road) equivalents. However, running with a weighted rucksack is dangerous as when falling down the impact with the ground is magnified by the extra weight being carried. Falling upon grass, in mud or through water, for instance, is preferrable to falling upon concrete, as such a tumble "cushions" the fall. Yesterday (Monday), at around 830 am, I was slightly distracted whilst running over a broken piece of tarmacked pavement. This happened during the 66th run of my intended 70 - a training stint which will conclude this Friday (December 22nd, 2023). 

My legs were cut-out from beneath me and I fell onto my hands and knees - with the rucksack propelled upwards and over my right-shoulder. My palms soundly struck the pavement - saving me from a face injury - with my well-conditioned hands suffering no damage. Most the weight, however, entered the ground through my left-knee. My right-knee took about half as much impact. the friction (heat) between the surface-skin of my knees and the fabric of my running-trousers caused the surface-skin to "rub-off" - as can still be seen above. This is why I now have substantial knee-abrasions. A passing neighbour - who was astonished to see me tumble past him - stopped to help me up. This was not as easy as it might have looked - as I had to readjust the heavy pack, and rearrange my legs and knees to attempt an upward thrust from the ground in good order (from a kneeling on one-knee position). This I successfully achieved - thanking my Muslim neighbour for his truly caring attitude. This is why I replied "Peace to you - my friend"! I then reassumed my training - showing a "straight" and "committed" mind-set in the face of adversity - finishing that day's training. When I got home, my partner - Gee - carried-out her usual "nursing" function of repairing the war-wounds of her Hakka Warrior husband using the family Dit Da Jow to clean and dress the wounds. Today, I was up early to continue my training in the rain!  

​These ideograms are written in Old Chinese Script - but pronounced using Japanese and Okinawan language.

[square] brackets = Chinese pronunciations
(round) brackets = Japanese-Okinawan pronunciations

​a) 補 (Ho) = [bu3] - increase, aid, repair, supplement, mend, compensate and nourish

​b) 助 (Jo) = [zhu4] - help, support, augment and assist

​c) 運 (Un) = [yun4] - transport, carry, utilise, revolve, buoyancy and fate

​d) 動 (Do) = [dong4] - move, act, alter, momentum and touch

​It seems that the four ideograms are deployed using two couplets:

​1) 補助 (Hojo) = supplement and auxiliary [Buzhu]

​2) 運動 (Undo) = sporting and competitive vigorous movement [Yundong]

​The following is a contemporary webpage from Taiwan (auto-translated into 'English' entitled '法規內容-教育部運動發展基金補助各級學校運動團隊作業要點') continuously uses the term '補助運動' (Hojo Undo - Buzhu Yundong) - which is used exclusively to refer to 'supplementary sporting exercises':

​The inclusion of the terms 'buoyancy', 'touch', 'transport', 'momentum' and 'fate' - all suggest an 'internal' management of the 'external' (physical) body (through the attainment of an 'effortless momentum'). Therefore, although this term is common-place in China - the mastery it refers to is certainly not common-place. On the one-hand, a man or woman might train to win a Gold Medal or World Title - but these achievements (as important as they are for the 'Nation') only fall inside the 'external' component of this term. On the other-hand, Karate-Do Styles such as Goju Ryu exemplify the principle of the 'internal' superseding the 'external' - even though a lifetime must be spent subsumed in the 'external' whilst attempting to understand this relationship and transition into the infinitely powerful 'internal' position. Of course, ultimately, both the 'external' and the 'internal' integrate into a perfect, functioning 'whole' - as can be seen during a perfect execution of a Kata.  

Dear Tony

​The Chinese language description states that Seisan Kata derives from a 'Form' found within the 'Incense Shop Fist' (香店拳 - Xiang Dian Quan) Style. Xiangdian is a district in Fuzhou City, Fujian province. This is one of the thousands of lineages completely uneffected by the political changes in China - and which has been falsely recorded in the West as 'being wiped out', etc. This is the Chinese language encyclopaedia page:

​'香店拳源于清乾隆年间。南少林武僧智远为报香店人救命之恩，在此密传罗汉拳，隐名为“香店拳”。后经香店历代拳师吸取各派精华，形成了独特的香店拳，并流传于海内外。 [4]  香店拳是内外合一、硬气功兼练的技法拳种，分上、中、下三盘，善于短打近攻。武术套路有硬三战、三战等十多种套路，甚为独特。'

​'Incense Shop Fist (香店拳 - Xiang Dian Quan) originated during the Qianlong period of the Qing Dynasty (1735-1796). The Southern Shaolin Temple Warrior-Monk named 'Zhiyuan' (智远) - in order to save the lives of the people living in the 'Xiangdian' area of Fuzhou City - secretly conveyed to them the techniques retained within the Shaolin gongfu Style known as Luohan Fist (罗汉拳 - Luo Han Quan). As he wanted to keep this interaction 'secret' - Zhiyuan referred to this Style as being called 'Xiangdian Fist' - giving the impression it was a local form of fighting already known by the people. As time progressed, however, Zhiyuan integrated (and absorbed) the essence of many other (different) gongfu arts and slowly the 'Xiangdian Fist' started to evolve - becoming very different from Luohan Fist. The effectiveness of this Style became famous and it was spread throughout China and abroad. Xiangdian Fist incorporates the unity of the 'internal' and 'external' (内外合一 - Nei Wai He Ye) and 'firm' qigong (硬气功 - Ying Qi Gong), etc. All this ability is manifested simultaneously in the mind and body of an advanced practitioner. The opponent is peppered with close-in and short-range (very powerful) techniques delivered to the continuously varying heights of high, middle and low. There are at least ten different and unique 'Forms' - including a 'firm' (hard) version of 'San Zhan' (三战) or 'Three Battles'.'

​A well-known Xiangdian Fist Master today is 'Yan Mengyong' (严孟永) [b. 1950] who started training with his uncle - Fang Ligui (房利贵) - in 1968. In November 1978, he was invited to participate in the First Wushu Observation and Performance Conference in Fujian Province with his master - Fang Ligui - and won an award. Since then, Master Yan Mengyong has taught Disciples from all over China - with his gongfu spreading to Hong Kong, Singapore, the United States - as well as many other places!

This is a ‘Summary’ of my research regarding the ‘internal’ (within the ‘Miyagi’ family) and ‘external’ (outside the ‘Miyagi’ family) transmission of Goju Ryu (which is NOT complete by any means) - but which provides a basic (historical) framework (post-1945) which is often obscured by the insular nature of the existing lineages. As someone of part Chinese descent, and whose family suffered at the hands of Japanese Nationalism during WWII in China – I do not in any way support or condone Japanese Nationalism or the racism and fascism that permeated Japanese culture between 1868-1945, etc.  As a historian, however, I find it interesting to study and clarify how an aspect of exported Chinese martial culture developed in another country! Lineages, by their very nature, tend to only recognise their own transmission structures whilst inherently refusing to recognise a) the ‘existence’, and b) the ‘relevance’ of other (similar) lineages. This is because traditional martial art ‘lineages’ originating from within China, Okinawa and Japan – have either grown out of actual families (associated with specific ‘Clan’ surnames), or monastic, religious or spiritual associations and/or other special individuals, etc.  

This is a Confucian tradition that traces reliability and strength through its preserving structures - as those institutes that are replicated (continuously) from one generation to the next. Indeed, the present generation of teachers link the past (of the tradition) not only with the present – but also with those practitioners yet to materialise in the future! This is a grave duty and responsibility within the Confucian tradition that permeates many daily aspects of everyday culture through many Asian countries. Although ‘content’ and ‘interpretation’ can vary widely between teachers representing the same tradition – there is no reason why there should be a difference in ‘quality’ between ‘internal’ and ‘external’ transmissions as this designation is genealogical in nature and does not correspond in any way to ‘external’ (Yang) and ‘internal’ (Yin) mastery within the martial art being transmitted.  

A thumbnail transmission map of Fuzhou White Crane Fist, Higaonna Naha-Te and Goju Ryu Karate-Do may look something like the following – at least in blueprint: 

Xie Chongxiang [謝崇祥] (1852-1930) - Fuzhou White Crane Fist Master (this identity is disputed). 

Higaonna Kanryo [東恩納寛量] (1883-1915) - As a ‘foreigner’ from Okinawa (and being from ‘outside’ the ‘Xie’ family) he inherited an ‘external’ lineage of this White Crane Fist martial art during 1881. Higaonna Kanryo was in China between 1867-1881 (this dating is disputed). 

Miyagi ‘Internal’ Family Lineage (1915-1980) 

Miyagi Chojun [宮城長順] (1988-1953) - Miyagi Chojun inherited an ‘external’ (that is a lineage of Naha-Te ‘outside’ the Higaonna family) during 1915 – just prior to the death of Higaonna Kanryo. Between 1915-1953 – Miyagi Chojun invented and developed Goju Ryu Karate-Do. 

Miyagi Takashi [宮城敬] (1919-2008) - This is the eldest son of Miyagi Chojun who inherited the ‘internal’ (that is ‘inside’ the Miyagi family) lineage of Goju Ryu Karate-Do and started teaching during 1951 (in Tokyo). During 1955, on the 3rd Commemoration of the passing of Miyagi Chojun (October 8th) - Miyagi Takashi founded the ‘Transmitting Brilliance Training Hall’ (講明館 - Ko Mei Kan).  

He transmitted this ‘internal’ Miyagi lineage to his eldest son - Miyagi Toru [宮城徹] (b. 1947).  

In-turn, Miyagi Toru has already (formally) passed this ‘internal’ Miyagi family lineage to his second eldest son – Miyagi Manabu [宮城学] (b. 1980).  

Goju Ryu ‘External’ Transmissions (1935 Onwards) 

Japanese language sources state that at the age of 14-years old (in 1923) - a Japanese national (and former soldier) named Yamaguchi Minoru (b. 1909) – met a Capenter from Okinawa named ‘Marutani Takeo’ [丸谷武雄] who taught him ‘Karate’. In 1929, Yamaguchi Minoru founded the ‘Goju Ryu Karate-Do Kempo Dojo’ on the site occupied by the ‘Shinsengumi Garrison’. During the same year (1929), Yamaguchi Minoru entered the Ritsumeikan University (Kyoto) - to study law. Here, he founded the ‘Karate-Jitsu Study Group’ - with ‘Karate’ being written as ‘Tang Hand’ (唐手 - Tang Shou). The ideogram for ‘Jitsu’ (術) referring to a ‘war art’. In 1931, Yamaguchi Minoru invited Miyagi Chojun to Ritsumeikan University (Kyoto) - and began many years of receiving instruction. Between 1935-1936, Miyagi Chojun returned to Mainland Japan and transmitted his Goju Ryu Karate-Do system to a number of interested Japanese students living within Kyoto (and other places). Whilst teaching at Ritsumeikan University (Kyoto) - Miyagi Chojun continued to instruct ‘Yamaguchi Minoru’ {山口實実) to whom he would eventually grant the first name ‘Gogen’ [剛玄] (Strong Mystery) and transmit the ‘external’ lineage of Goju Ryu Karate-Do around 1937 – giving permission for ‘Yamaguchi Gogen’ to teach Goju Ryu Karate-Do throughout Mainland Japan! In 1950, Yamaguchi Gogen established the ‘All Japan Karate-Do Gojukai’ - with Miyagi Chojun agreeing to be honorary Chairman. During 1951, Miyagi Chojun awarded Yamaguchi Gogen a 10th Dan Black Belt grade – with the rank of ‘Hanshi’ (範士) - or ‘Master’.  

During 1952, Miyagi Chojun transmitted an ‘external’ lineage of Goju Ryu Karate-Do to Yagi Akitoku [八木明德] (1912-2003). It is said that Miyagi Chojun granted permission for Yagi Akitoku to open his own ‘Dojo’ to teach Goju Ryu Karate-Do – and that this is the only ‘external’ (or ‘outsider’) Dojo that Miyagi Chojun allowed to be founded during his lifetime. According to this history – a ‘belt’ and ‘training uniform’ was transmitted by Miyagi Chojun to Yagi Akitoku (which reads very similar to the ‘robe’ and ‘bowl’ being transmitted by Zen Masters to their disciples). During 1957, Yagi Akitoku founded the ‘Brilliant Warrior Training Hall’ (明布馆 - Mei Bu Kan) in Okinawa. (As an aside – it is interesting that the ‘Komeikan’ and the ‘Meibukan’ both make use of the Chinese ideogram ‘明’ [Chinese = Ming – Japanese = Mei) - which translates as ‘bright’, ‘clear’ and to ‘understand’, etc. This suggests that this Chinese ideogram possessed an important meaning and association to Miyagi Chojun.  

During 1955, a group of students who had trained with Miyagi Chojun during his lifetime, gathered together in Okinawa to ‘vote’ for a new representative of the ‘external’ (that is, ‘outside’ the Miyagi family) Goju Ryu Karate-Do tradition. This group chose ‘Miyazato Eiichi’ [宮里栄] (1922-1999). Through his student ‘Higaonna Morio’ [東恩納盛男] (b. 1938) - Goju Ryu Karate-Do spreads throughout the world! According to Chinese language historical records, Higaonna Morio was associated with ‘Miyagi Anichi’ [宮城安一] (1931-2009) who although possessing the same Clan surname of ‘Miyagi’ - was not directly related to Miyagi Chojun with whom he trained from 1948-1953 (exclusively so - between 1949-1951). It is said that both Miyagi Anichi and Yagi Akitoku were friends who were accepted together as disciples by Miyagi Chojun during 1948. Whilst being called ‘Miyagi’, however, Miyagi Anichi would have inherited an ‘external’ lineage of Goku Ryu Karate-Do – if indeed any such formal transmission took place.  

Conclusion 

Obviously, all the sons of Miyagi Chojun would have had an equal and consistent martial arts education, and all could clam an equal right to representing an ‘internal’ Goju Ryu Karate-Do lineage (with this right extending to the Miyagi male off-spring in the traditional model and their male and female off-spring in the modern system). Even within the traditional system this would be consider true – with the caveat that Miyagi Takashi (the eldest son) would possess the authority to decide important issues. Furthermore, the Miyagi family probably taught many people from outside their family – with some of these people possessing the right to claim an ‘external’ Goju Ryu Karate-Do lineage. By the time of the passing of Miyagi Chojun (in late 1953) at least two Goju Ryu Karate-Do lineages had been established: 

a) Miyagi Takashi (1951) - ‘Internal’ (Tokyo) 

b) Yagi Akitoku (1952) - ‘External’ (Okinawa) 

This being the case, an interesting question is why did a group of Miyagi Chojun students-disciples (who had trained with Miyagi Chojun during his lifetime), choose NOT to recognise the authority of Miyagi Takashi (his eldest son) and Yagi Akitoku – a very well-established ‘external’ disciple? By choosing ‘Miyazato Eiichi’ as a contemporary Goju Ryu Karate-Do ‘authority’ - a ‘new’ external martial lineage was generated – a lineage not created by Miyagi Chojun during his lifetime or the Miyagi family after his death. Having said all this, however, the intended ‘lineage’ of Goju Ryu Karate-Do may not be as straightforward as implied above, as it is well-known that Miyagi Chojun’s best ‘disciple’ was ‘Shinzato Jinan’ [新里仁安] (1900–1945) - who obviously was not from the ‘Miyagi’ family. As ‘Shinzato Jinan’ died during the final days of WWII – Miyagi Chojun had to make other plans with regards to preserving and transmitting Goju Ryu Karate-Do. Again, Chinese language historical sources state that it was Miyagi Chojun’s other (external) disciple ‘Seiko Kina‘ [嘉纳正兴] (1911-1994) - who was also permitted to teach students in his own right during Miyagi Chojun’s lifetime! 

‘I was born in Naha City during August 1919 (Taisho 10) and I am the eldest son of Miyagi Chojun (1888-1953) - the founder of Goju Ryu Karate-Do! My father taught me how to use my ‘hands’ (手 - Te) and ‘feet’ (足 - Ashi) during every moment of the day! He taught me where to ‘walk’ on the road, pavement or path – and where to place my awareness to stay safe! In a similar vein – he taught me how to hold an umbrella properly so that it looks innocuous but is really a ‘weapon’ that can be used in self-defence! For the Miyagi Family – Karate-Do was not only practiced in the ‘Dojo’ - but training of the mind and body continued throughout the entirety of our lives! My father – Miyagi Chojun – was a very popular person and knew many interesting and important people! He often told me about the famous people living in Okinawa - including military personnel and literary figures - who had come to live and work in Okinawa. Due to his wide range of associations, my father was well read, well-educated and took a general (and specific) interest in many different and varied subjects. As my father took me everywhere with him when I was young – I also met these people and often witnessed (and absorbed) the discussions as they unfolded! This is how my father ensured that I had a well-rounded education premised upon practical experience and intellectual stimulation! This is how I started the development of my mind and body and developed a sound foundation in the understanding of Karate-Do! I also understood exactly how my father thought about life and his general attitude toward Karate-Do! His personality clearly shone through during these interactions! 

As my father – Miyagi Chojun – believed that travelling expanded the mind, he advised me to travel to Kyoto and enrol for the Summer in a Martial Art College and study ‘Kendo’ (剣道). He respected Kendo and was very enthusiastic about me learning a different martial art! Indeed, through me experiencing Kendo training – I gained a far deeper understanding of Goju Ryu Karate-Do! My eyes were opened to a far broader view. I particularly benefitted from the Kendo technique of ‘Kakari Geiko’ (掛かり稽古). These are the techniques within Kendo which involve the development of a sound ‘defence’ - coupled with a penetrating and devastating ‘attack’. I used this experience (and knowledge) gained through my Kendo training in my later development of Goju Ryu Karate-Do! Shifu (師父) - we always referred to Miyagi Chojun by the respectful Chinese language term of ‘Master-Father’ - put a great emphasis upon ‘Preliminary Exercises’ (予備運動 - Yo Bi Un Do) that both ‘warm’ and ‘strengthen’ the bones, ligaments (joints), muscles and tendons! As these exercises are so demanding and arduous to perform and repeat – the ‘mind’ is fully developed as it is ‘calmed’ and ‘stilled’ over time! I took this crucial element of Goju Ryu Karate-Do training and developed it further so as to progress the Style. I developed what is referred to as ‘Hard-Soft Body Manipulation’ (剛柔体操 - Go Ju Tai Misao)! This is sometimes referred to as ‘Goju Body Mechanics’.  

This is a development within Goju Ryu Karate-Do that all of our students a) learn and b) perform – at the beginning of each public training session held in a Dojo. (The same situation applies to closed ‘private’ lessons where groups of students are training in a Dojo). Miyagi Chojun always followed the same training habits as his teacher Higaonna Kanryo (learned in China) - which involved the performing of the ‘Sanchin’ (Hourglass), ‘Shiko’ (Horse-Square) and ‘Nekoashi’ (Cat) Stances as ‘warm-up’ techniques. Miyagi Chojun was very strict when teaching these stances and would shout very loudly at the beginning of a training session to encourage the flow of energy and attentiveness of a student! The stance work teaches how to drop the bodyweight correctly, how to stand ‘still’ (rooted to the spot) and how to project the rebounding force forward and back correctly. Whilst practicing kata, Miyagi Chojun stated that each Kata possesses various (inherent) characteristics - such as how to stand, how to use the hands, how to use the legs and feet to kick correctly and how to move in any direction properly amongst many other important attributes. I was told to think carefully about what the concept of each individual Kata meant - and how each individual movement within each Kata should be accurately interpreted and performed.  

A defining aspect of Goju Ryu Karate-Do is that ‘distance’ is rapidly closed from ‘far’ to ‘near’ in a manner that exposes the opponent to danger whilst keeping the practitioner (traversing the ‘distance’) safely protect (through a superior technical positioning). This means that although there are variations and contradictions within the Kata movements of Goju Ryu Karate-Do – the emphasis is always upon ‘closing’ the distance and engaging the opponent with effective (and devastating) close-quarter-combat. The opponent is inundated and overcome with a variety of rapidly deliver and perfectly timed (powerful) martial interactions – involving the effective movement of the arms, legs and torso, etc. The movements, although ‘attacking’ - are delivered in such a manner that ensures the Goju Ryu Karate-Do practitioner is ‘safe’ whilst inhabiting the quiet ‘centre’ inherent within each set of movements. Quite often, words do not convey the totality of the defining principles of Goju Ryu Karate-Do – but words do serve an important supporting role in the teaching process. Obviously, individuals will understand what is said and taught to them according to their age, maturity and level of experience. This is why an effective teacher understands this and applies the teachings of Goju Ryu Karate-Do according to the level of awareness that a student brings with them into the Dojo. After-all, a good teacher is able to produce an equally good and effective student.  

When Master Miyagi Chojun passed away in 1953, I (Miyagi Takashi) was recognised throughout the Miyagi Clan in Okinawa as the true ‘Inheritor’ of the Goju Ryu Karate-Do ‘Lineage’. This is the ‘Family’ lineage which is separate and distinct from those other numerous ‘lineages’ transmitted ‘outside’ the family. The ‘Family’ transmission represents the ‘internal’ lineage – whilst all the other transmissions are representative of the ‘external’ lineage. This does not imply that one transmission is better or worse – but rather merely ‘different’. In the ‘Name Temple’ the pictures and the urns holding the cremated remains of the Miyagi Family are obvious for all to see (stretching back hundreds of years). I am part of this ‘Family’ transmission – whilst all those sharing in the ‘external’ transmissions have their own ‘family’ lineages that are separate and distinct (and all equally valid in their own right). Furthermore, it used to be that the ‘internal’ (Family) transmission was only taught (privately) within the family – whilst the ‘external’ lineages were public – but today, generally speaking, ALL ‘lineages’ are publicly taught to anyone who wants to learn. As for myself, I developed the ‘Komeikan’ (‘Transmitting Brilliance Training Hall’) during my time living in Tokyo to teach Goju Ryu Karate-Do (from 1951 onwards) to the general public as the only representative of the Miyagi Family. I have conveyed the teaching of my father – Miyagi Chojun – in a logical and correct manner, whilst also adding my own understanding. This is a process of evolution encouraged by both Higaonna Kanryo and Miyagi Chojun. Tradition is protected and conveyed through a process of continuous and relevant improvement.’ 

Japanese Source Article: 

https://goju-karatedo.com/will.html ​

空手道剛柔流宗家として 

剛柔流開祖宮城長順の長男として1919年（大正10年）8月那覇市に生まれた私は、幼少のころより師父の空手道人生と歩を一にしてきた。日常生活のなかで教えてくれた「手」の使い方、「足」の使い方、あるいは道を歩くときの注意、傘の持ち方等々、それら一つひとつが空手道における身体と精神の在り方の教訓であった。師父は人との交際も広く、沖縄在住の高名な方々や沖縄に来られた軍人や文人の方々について私によく語ってくれた。師父は、そうした広い交際をとおして、いわば教養人でもあった。私は常に師父の傍らに居ることで、その生活に溶け込んだ空手道精神と、その人生観、人格から多くを学ぶことができた。 

私が京都の武道専門学校の夏期講習で剣道を修めたのも師父の奨めであった。この剣道修行は、私の空手道修行に新たな眼を開かせてくれ、掛かり稽古をはじめとした剣道の修練方法は、後の私の空手道指導法に大いに役立った。 

師父の私への指導は、「予備運動」をまず徹底してやることだった。私はこの予備運動を「剛柔体操」と名づけ、 

弟子たちの修練の最初に必ず行わせている。師父はまた、サンチン立ち、四股立ち、猫足立ち、前屈立ちなど立ち方をしっかり定義付け、非常にやかましく指導した。形の修練では、形の中にそれぞれ、立ち方、手の使い方、蹴り足の使い方、演武の方向などの様々な特徴があり、それらがどういう意味をもっているか、よくよく考えて修練するように言われた。 

剛柔流空手道の形においては接近戦における妙技が至るところにある。これらはことばでもって十分に説明できるものではない。どう理解するかは修練者の武才というものもあるだろうが、やはり空手道の修練には良き師を得てはじめて真の空手道を会得するものであると思う。 
​
私は師父宮城長順の死去により、空手道剛柔流宗家を受け継ぎ、空手道剛柔流宗家講明館を開設、講明館館長として東京において空手道の指導にあたってきた。私の指導法は、開祖宮城長順の指導法と指導精神を基礎に、戦後、私が考案した指導法の実際を取り入れて行っている。 

Source: China Taiwan Network ​

China Taiwan Net - August 30th, 2016 - Shiyan News (Reporter Zhao Miaoqing [赵苗青]): ​

On the afternoon of August 29th, 2016 - organized by the Taiwan Affairs Office of Hubei Province – we participated in the ‘Use Your Wisdom-Eye to Understand the Foundation’ intuitive, which formed part of the ‘10th Cross-Strait Media Jingchu Travel Collective Activities’! This time the focus was on ‘Wudang Mountain’ (武当山 - Wu Dang Shan). The members of the team visited the following places of interest amongst many others:  ​

a) Wudang Mountain Geological Museum (武当山地质博物馆) ​

b) Wudang Mountain Special Zone Planning Hall (武当山特区规划馆) ​

c) Wudang Mountain Museum (武当山博物馆) ​

d) Wudang Mountain Museum (武当山博物馆) ​

The Wudang Mountain is a Daoist area of immense beauty designed to relax all inner and outer tension whilst generating unity, harmony, balance, peace and perfection! By being present in this place, the mind, body and spirit experience a ‘purification’ process (premised upon breathing deeply and fully the pure air), whilst the Daoist practitioners and Masters see right ‘through’ each and every person who happens to walk (or manifest) within their vision (or sensory sphere)! Of course, many people who visit have disabilities – just as some of the Daoist priests and Masters do! Everyone (and every living creature) is welcome and all that is felt is an uplifting ‘compassion’ and a ‘healing’ love for life and existence! Many visitors report a ‘new’ agility and ‘renewal’ of mind and body with the spirit (consciousness) being expansive and all-embracing! The area (and experience) is grand and majestic! The ‘qi’ (气) energy is truly ‘great’ and ‘uplifting’! An interesting point the Daoist Masters and Daoist priests wanted to emphasise is that ‘everyone’ is welcome to participate in the ‘humanistic’ quality of Wudang Mountain – the Daoism of which does not discriminate in anyway and which accepts ALL beings without question or condition! Inside the Wudang Mountains Special Administrative Region the sand-drawing table attracted media attention from both sides of the Straits! Everyone was amazed at the grandeur of its scale! ​

On the last stop of the day, the team visited Jade Emptiness Temple - known as the ‘Forbidden City’ of the South! The Jade Emptiness Temple is located at the Northern foot of Wudang Mountain, within a basin area of 5 square kilometres. There are four imperial stele pavilions situated inside and outside the Temple – perfectly positioned so that each faces the other in a majestic manner (despite their differences in size)! In an area directly in front of the Jade Emptiness Temple, Master Yuan Xiugang (袁修钢) - the 15th Generations Lineage Descendent of the Wudang San Feng (三丰) School of ‘Internal’ (內 - Nei) Martial Arts – led a group of disciples through an impressive display of bodily movements of the arms, legs and torso! As a Daoist Priest, he responsible for the preservation and transmission of these ancient Daoist martial arts which can be spectacular to encounter!  ​

"The martial arts practiced on both sides of the strait share the same common cultural origin. There are many Taiwanese compatriots who come to Wudang Mountain to learn martial arts every year - but there are not many Taiwanese students who commit themselves fulltime to learning Wudang martial arts over the longterm and place themselves in a position to inherit the Wudang martial arts lineages - as this would be something we would definitely encourage."  ​

Explained Master Yuan Xiugang in a joint interview with media from both sides of the strait. When asked about the exchange of martial arts between the two sides of the Taiwan Strait, Daoist Master Yuan Xiugang said: ​

He hopes to strengthen and deepen the cultural exchanges between young people on both sides of the straits using the Wudang ‘Internal’ martial arts tradition as the vehicle and hopes that more and more young people will systematically learn Wudang martial arts and pass on the complete (Internal) lineages in their hometowns and living locations. According to reports, Wudang martial arts conform to the operating state of the inner body and the reality of the ‘natural’ outer world. Therefore, when practicing these ‘internal’ martial arts, the disciples learn to ‘drop’ or ‘sink’ (沉 - Chen) their bodyweight into (and through) the ground they are standing upon – always being physically (and psychologically) firm and stable (like a ‘Pine Tree’) - when in a state of movement or stillness! The outside of the body becomes noticeably pliable and ‘soft’ (柔 - Rou) whilst the inside of the body becomes ‘toughened’ or ‘hardened’ (刚 - Gang) in the sense that if impressed or impacted in any way from the outside – the incoming force is absorbed and dissipated harmlessly away from the inner organs and lacks the piercing power to damage the joints or bones, etc.  ​

Wudang martial arts, however, are about the developmental health of the mind, body and spirit, protecting the natural environment and the REMOVAL of all conflict in the mind, body and environment, and between individuals, species and different systems of life choices, creativity and artistic expressions! With practice, Wudang martial arts practitioners learn to move about as if they are floating like clouds or flowing upon water! These abilities are considered unique within Chinese martial arts! This is why in 2006, Wudang martial arts were selected as part of the first batch of intangible cultural heritage arts considered truly representative of China’s historical genius and creativity! This process led the collection and categorisation of all such Daoist activities that comprise the ‘Wudang Internal Family Fist Law’ (武当内家拳法 - Wu Dang Nei Jia Quan Fa)! There are around 30 different styles being taught and practiced on Wudang Mountain which include ‘Taijiquan’ (太極拳) and ‘Taiyi Five Phases Fist’ (太乙五行拳 - Tai Yi Wu Xing Quan)! There are also 9 types of ‘Qigong’ (气功) which have attracted a substantial amount of attention from home and abroad!  ​

Chinese Language Source: ​

http://www.taiwan.cn/local/dfkx/201608/t20160830_11552881.html ​

问道武当 两岸媒体玉虚宫寻武术精髓（图） 
2016年08月30日 09:30:00  来源：中国台湾网 
　中国台湾网8月30日十堰讯（记者 赵苗青） 8月29日下午，由湖北省台湾事务办公室举办的“借你慧眼看基地—--第十届海峡两岸媒体荆楚行”采风活动，聚焦武当山海峡两岸交流基地。 
　　采风团成员先后参观了武当山地质博物馆、武当山特区规划馆、武当山博物馆、玉虚宫等景点，亲身感受武当山的秀美灵动、宏大气势雄伟，领略武当山的自然之美、人文之美。武当山特区规划馆内的规划沙盘图吸引两岸媒体人驻足观赏，大家纷纷惊叹于其规模的宏伟壮观。 
　　当日最后一站，采风团一行参观了素有南方“故宫”之称的玉虚宫。玉虚宫位于武当山北麓，坐落在5平方公里的盆地之上，宫内外有四座御碑亭，巍然对峙，亭内置石雕赑屃驮御碑，大小不一。在玉虚宫前，武当山三丰派第十五代武术传人袁修钢道长带领着其弟子整齐划一地挥舞着拳脚，场面颇为壮观。“两岸武术同宗同源，每年来武当山学习武当武术的台湾同胞有很多，但是专业学习武当武术能够系统的传承武当武术的台湾学员不多。”袁修钢道长接受两岸媒体的联合采访时如此表示。 
　　被问及两岸的武术交流情况时，袁修钢道长表示：从94年起两岸的武术交流开始比较频繁，以前的时候台湾民众多是以进香团的形式进行道教文化交流。两岸武术经过20多年的交流互相之间有了更加深刻的了解。他希望加强两岸青少年在武术方面的交流，希望能有越来越多的年轻人系统的学习武当武术然后将它完整的传承下去。 
　　据悉，武当武术以其松沉自然、外柔内刚，行功走架如浮云流水的独特风格，在中华武林中独树一帜。2006年武当武术入选中国首批非物质文化遗产，挖掘整理出的武当内家拳法、武当太乙五行拳等有30多种，气功9种，引起海内外武术爱好者广泛关注。（完） ​

​Dear Tony

Thank you for your emails - I am glad you have made very good connections and breakthroughs! Our cultural aspect is Hakka Chinese - and I wouldn't wish that on any one! Our gongfu is passed on within the Chan (陳) family lineage but young people today have no interest because the world has changed! I have a daughter who lives in Beijing - she mastered one element of our family style - and my two younger daughters are learning another element - but this is the internal aspect passed on between father and child.

As regards my partner - Gee - her family name is 'Yau' (邱 - Qiu) named after Confucius. Her family were servants of Confucius who possessed no surname (most ordinary Chinese people did not have surnames at that time and were not allowed to venerate their ancestors at family graves) - but so grateful was the Kong (孔) family for their loyalty and good behaviour that Confucius gave her family one of his first names - '丘' (Qiu) - to be used as their surname and they rose up in society as a consequence!

The Yongzheng Emperor (1677-1735 CE) during the Qing Dynasty, however, took exception to this and ordered that an 'ear' shape be added to the right-side of the surname - '邱' - to further distinguish her family from the Confucian name! Some people resisted whilst others conformed. My partner's family migrated into the Guangdong area (as Hakkas) and in Cantonese her name 'Qiu' is pronounced 'Yau'. When I spoke to her older relatives - they said that to obey the emperor without question is the essence of Confucian teaching - and not to obey is nothing but a betrayal of the trust Confucius placed in her family in the first place - so the right ear shape was added and has been retained (I believe it is two burial mounds placed on their side). Such is the history that shapes our present!


Thanks 


Adrian