​Within the Movie ‘Merry Christmas Mr Lawrence’ a Japanese POW Camp Commandant decides that the prison population of European (military) inmates are ‘spiritually lazy’. When being beaten or made to stand for hours in the sun had not altered this situation, the Japanese Officer decided that the Camp population would undergo the Shinto ritual of ‘Misogi’ (禊) – in this instance – involving a 24-hour fast-period of no eating or drinking. This is despite the daily ration being intolerably low to start with. Most prisoners – even the stronger men – were on the brink of starvation. The Japanese Officer (Captain Yanoi) – by further depleting the starvation rations - would also adhere to this ritual of ‘fasting’ whilst traditionally dressed - and sat in meditation in the Camp ‘Dojo’. This is the pristine training hall used by the Japanese Officers for martial arts and spiritual practice (a mixture of Buddhist and Shinto spiritual traditions). 

​Similarly, in the book ‘Empire of the Sun’ written by JG Ballard – the (civilian) POW Camp (Assistant) Commandant (Sergeant Nagata) occasionally orders Chinese vagrants (often women and girls) to be ‘beaten to death’ by Japanese soldiers wielding wooden clubs. The actual 'Commandant' - Hyashi - was in fact a 'civilian' and a careerist diplomat who tended to only interfere in Camp daily activities if absolutely necessary. Obviously, Hyashi never interfered in Nagata's brutality. These starving Chinese people sit patiently outside the POW Camp waiting to see if they will be allowed in to receive a portion of the already meagre rations. The women and girls are often raped by the Japanese guards before the Camp populace of British people are assembled to watch the unfolding ritual of ‘despatch’. Sergeant Nagata believes the British POWs are ‘spiritually lazy’ and seeks to stimulate their individual (and collective) ‘ki’ (氣) flow. This ‘life force’ not only flows through each individual body – but also through the entire Camp. As Sergeant Nagata believes the Chinese people to be an ‘inferior race’ – their brutal murder (achieved through a demonstration of ‘Japanese’ manly vigour) – will ‘release’ the ‘ki’ from their (broken) bodies and supplement that available throughout the Camp.

​The two primary Shinto rituals on display in both of the above examples are:

​禊 (Misogi) – Purification (Cleansing) of the inside and outside of the mind and body.

​祓 (Harae) – Purification (Exorcism) of corruption out of the interior of the mind and body.

​As this ‘Kanji’ is in fact comprised of ‘Chinese’ ideograms, I can read these characters and give some type of explanation as to what these rituals are supposed to represent – at least in a historical context. I say this as the rubric of Japanese ‘spiritual’ fascism distorted (for decades) rituals and practices that would normally not have been so severe or murderously brutal. Bear in mind that within ten-years of WWII being over – Western students of Judo, Kendo and Karate-Do were avidly volunteering to undergo these rituals – albeit in a non-war setting. Nevertheless, the rituals that the Imperial Japanese used to torture and murder millions of Western and Asian people – are today routinely considered part and parcel of a legitimate Japanese martial arts practice. On the face of it, this is an extraordinary rehabilitation. As Chinese ideograms, these ‘Kanji’ characters can be read as follows: 

​a) 禊 (xi4) is comprised of an upper and lower particle:

​Upper Particle = 气 (qi4) – refers to ‘energy’, ‘breath’ and ‘vital force’

​Lower Particle = 米 (mi3) – denotes husked ‘rice’ that needs to be ‘cooked’ (transformed) in water

​Therefore, 禊 (xi4) suggests that the process of cooking rice in a cauldron (by lighting a fire underneath and boiling the water) not only produces nutritious food (which sustains all physical life) but also generates ‘steam’ as a useful and yet crucial by-product. This steam - through the (hidden) ‘pressure’ created - ‘lifts’ the lid of the cauldron with an effortless ease. It is this ‘unseen’ influence of a physical process that drives this concept. 

​b) 祓 (fu4) is comprised of of a left and a right particle:

​Left Particle = 礻(shi4) is a contraction of ‘示’ (which denotes an ‘altar’ and the ‘rituals’ associated with it) – and refers to structured acts of ‘instruction’, that require ‘attention’ and possess great ‘importance’. 

​Lower Particle = 犮 (ba2) denotes a ‘dog’ (犬 – quan3) that is ‘running’ (丿- pie3). The implied meaning is to perform a dramatic task with the appropriate amount of effort and required energy.

​This suggests that a religious ritual must be correctly performed (as if in a temple or at an altar) in the physical world - that opens a connecting door-way to the spiritual world. Once this channel has been correctly opened – the influence of the spiritual world is then allowed to positively flow (unseen) into the material world – thus influencing temporal events. Correct (disciplined) and timely action in the physical world is the basis of this concept. Success is defined as achieving an exact ritualistic replication that does not deviation from the accepted norm – as ‘deviation’ of any sort is tantamount to ‘ill-discipline’. 

​Conclusion

​Armed with this knowledge, it can be suggested that the Japanese concept of ‘禊’ (Misogi) refers to arduous physical activity that requires ‘sweating’. Through hard and continuous labour – a definite and positive metamorphosis is produced in the material world – that possesses definite (but ‘hidden’) implications for the inner world (almost as a side effect). By way of comparison, ‘祓’ (Harae) refers to a metaphysical ritual that although partly physical in its ritualistic content, remains nevertheless ‘metaphysical’ in nature and intent. This is because ‘祓’ (Harae) constitutes a ‘purifying’ spell achieved through words, actions, and a specific and certain state of mind. 

​Our Hakka gongfu training requires the carrying of heavyweights upon our backs. This represents the hilly terrain the Hakka people lived within throughout the New Territories, Hong Kong. Hakka Clan villages, especially by the 20th century, were often re-constructed upon the top of various hills situated in prominent good (feng shui) positions. The bones must be kept strong for building good health and ensuring longevity. Strong bones allow the bodyweight to drop down through the centre of the bone-marrow into the floor (creating a strong 'root') - and facilitates the rebounding force which is distributed (throughout the skeletal-system) to the striking part of the anatomy - be it a hand, foot, elbow, knee, fore-head or torso, etc. The Hakka people moved into the Guangdong area (that became the 'New Territories' under the British in the 1890s) in the mid-1600s - following the Manchurian invasion of China (which established the foreign 'Qing Dynasty' during 1644 CE). 

​Our 'Chan' (陳) Clan (pronounced 'Chin' in the Hakka language and 'Chan' in the Cantonese language) originally settled at the base of a hill near the coast in the Sai Kung area. I think we probably originated somewhere in Henan province (like many other Hakka Clans that I have investigated). Younger people often carried older relatives on their backs (as part of the required filial piety) up and down the hills - to and from various areas. Chinese families reflect the government and vice versa. One reflects the other whilst the notion of Confucian 'respect' permeates the entire structure. This is true regardless of political system, era, religion or cultural orientation. Many Daoists and Buddhists are Vegetarian - because they respect animals and the environment. 

When working as farmers - Hakka people carried tools, goods and the products of harvests on their backs between long hours working in the rice fields with the Water Buffalos. The continuous repetition of hand and foot movements - and the standing postures for long hours in the wind and rain - condition the mind and body for genuine Hakka gongfu training. Although there is an 'Iron Ox' gongfu Style (different to our own) - the spirit of the Ox pervades all aspects of the Hakka gongfu styles! Even so, our Hakka Style embodies the spirit of the Bear! We can fighting crouching low - or stand high giving the impression that we are bigger than we actually are! Our developed musculature is like the Ox and the Bear in that it is large, rounded and tough! We can take a beating and still manifest our gongfu Style with ease! We do not go quietly into that dark night! 

The above video shows Hakka people de-husking rise - with the standing person practicing 'Free Stance, rootedness and knee-striking, etc, and the crouching person showing a low Horse Stance and position for 'Squat-Kicking', etc, whilst demonstrating dextrous hand movements often found in gongfu Forms.  Of course, not all Hakka Styles are the same and there is much diversity throughout the Name Clans. Our Chan gongfu is Military-related and can be traced to the Qin Dynasty (221–206 BCE). I think there used to be a State Gongfu Manual (since lost) issued by the Qin Dynasty as part of the process of turning every village, town and city into a 'Barracks'.

​​Guiding the ploughs through the water and mud at the back of the Water Buffalos reflected the leg, arm and torso positions found within the Hakka gongfu. How the Hakka farmers stood still, stepped forward and back - side to side, tensed and relaxed their muscles, used their eyes and ears, and produced power and learned to give-way - all manifested in the various Hakka gongfu Styles. On Occasion, the Ox is given the day-off and the local people take to 'pulling the plough'!

​Our Hakka Gongfu is 'Longfist' based. Whereas many Hakka Clans - following our defeat at the end of the Punti-Hakka Clan Wars (1854-1867 CE) - Hakka people were ethnically cleansed into small areas of Guangdong province. Around 20 million people had died in this terrible war (which included the separate but related Taiping Rebellion - a Hakka-led war - fought for different reasons). The original 'Northern' Hakka Styles were persecuted and viewed as the vehicle through which the Hakka people had made war in the South of China (the area they had migrated into). The Hakka are patriotic Han Chinese migrants who fled the foreign invasion of Northern China - but who were not wanted or welcome within Southern China. Since the 1949 Revolution - things are very different today in China - as Hakka and non-Hakka now live side by side in harmony.

​When the various Hakka Clans 'shortened' the arm and leg movements of their gongfu Styles - to make these arts seem 'Cantonese' in origin - our Hakka Clan lived in a relatively remote area of South East Guangdong province and refused to do this. We practiced our 'Northern' Longfist martial arts in isolation and hid our gongfu in Temples grounds, behind walls and by practicing at night. Master Chan Tin Sang (1924-1993) fought and killed Imperial Japanese soldiers in the New Territories between 1941-1945 using our Hakka gongfu. Around 10,000 Hakka men, women and children were killed in this war fighting the modern Japanese soldiers using bare-hands and feet - and traditional weaponry. Many of our relatives were killed during this time. 

Master Chan Tin Sang came to the UK in 1956 - as a British Subject - to work for a better life, not because China is a bad place (it is not), but because life in the New Territories under British rule was continuously impoverished. Master Chan Tin Sang worked hard for 10-years before he earned enough money to bring his wife and two daughters to the UK (in 1966) - also as British Subjects. My Chinese relatives were NOT economic migrants, Asylum Seekers, or Refugees. My Chinese relatives do not follow Cults and are free-thinking individuals who are proud to be 'British' whilst supporting Mainland China's right to self-determinate - just like any Western country.

​Lu Zijian comes from a famous martial arts family situated in the Yichang area of Hubei province - a family which contains many long living members:

​Grandfather - Lu Zhengde [吕政德] (1840-1913) - 73-years-old

​Grandmother - Wu Meihua [吴梅花] (1842-1945) - 103-years-old

​Sister - Lu Zimei [吕紫梅] (1888-Still Alive) - currently 125-years-old!

Brother-in-Law - Li Fengfang [李丰方] (1878-2001) - 123-years-old

During his long life, Lu Zijian mastered all aspects of the 'Wudang' (武当) tradition (training for three generations - or sixty-years - under various Masters) - specialising in 'Longfist' (長拳 - Chang Quan) - and eventually inheriting the Wudang Bagua Zhang (八卦掌) lineage.

​In 1945, a US Military General took exception to Lu Zijian's good reputation (as he had killed both Japanese and Nationalist thugs over the years - many of the latter working for the US)! The General sent his personal Bodyguard - 'Tom Newham' - to teach Lu Zijian a lesson - but things did not go according to plan. The Americans had been making anti-Chinese statements and this fight took place in front of Chiang Kai-shek's mansion (situated at the foot of  Huangshan Mountain) on the South Bank of Chongqing. Lu Zijian beat Tom Newham to death with a single palm strike as taught in the Baguazhang System. 

​Chiang Kai-shek was furious about this (for political reasons) and announced that Lu Zijian was dismissed as his Bodyguard! Previously, Lu Zijian had been in trouble in 1929 when he openly opposed Chiang Kai-Shek's plan to 'ban' TCM and introduce a US-controlled medical insurance system in China! 

Dear Tony

Thank you for your interesting email regarding the relatively 'open' stance as found throughout the various lineages of Fujian White Crane Fist when practicing the 'San Zhan' (三戦) or 'Three Battles' Form - as compared with the 'closed' stance work (and obvious groin protection) found within the 'Sanchin' Kata of the Goju Ryu Karate-Do Style!

​Yes - I have noticed this. I was talking to a student about this. It reminded me of the stance used for skiing. As if 'gripping' or 'stabilising' on a slippery surface. Sometimes, the old Masters (such as Master Chan) would talk about stepping in, through or onto congealed blood - which is slippery. He fought, wounded and killed invading Japanese soldiers during WWII (1941-1945) as part of the Hakka Resistance operating throughout the New Territories (a People's Militia had developed - supplied from the Mainland). His father (Chan Yun-Fat) was killed fighting in 1944 leading an attack on an Imperial Japanese Army position - armed only with traditional gongfu weapons. This was a diversionary attack whilst those armed with the limited number of rifles and ammunition attacked the main target. 

His wife's mother was gang-raped by Japanese soldiers, skinned, hung-up by her hair and set fire to. Por Por (Mrs Chan) used to tell us stories for years about those terrible times - until her passing in 2011 (years later, a Detective contacted Mrs Chan and said one of her brothers had survived a Japanese village massacre and had been taken to Australia by foreigners - she got to meet him again one more time in his now native Australia a year before he passed away. I spoke to him on the telephone. He was around five years old at the time of him going 'missing' - with his small body being hidden under the bodies of the adults killed around him). 

We practice falling to the ground forward, backwards and to the sides in our Hakka Longfist Family lineage - and using Ground Fighting (with a groin guard and a head guard). I suspect that other aspects of the Fujian Style in question also teach a groin guard in an accumulative sense - as is usual in traditional gongfu. Goju Ryu is highly rationalised and modernised (a process of sheer genius) - which is a good thing - but traditional gongfu is often sprawling, illogical and difficult to fathom! 

​Thanks

PS: Wong Tai Sin is our 'Daoist' family God - as Master Chan Tin Sang (1924-1923) was a TCM Doctor (taught in the old way). It is virtually impossible to acquire statues of this 'healing' God as it is very carefully guarded by the Temple Authorities in the New Territories! We have a photograph on our family shrine - but my ex-wife currently looks after the family Wong Tai Sin statue (which was passed into my keeping by Mrs Chan upon her passing). Indeed, my ex-wife can be seen on the above-linked BBC programme - 'Escape to the Country' with our family statue of Wong Tai Sin (黃初平) shown at 5:39:

‘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。 

‘It was around 1951, when I started teaching Goju Ryu Karate-Do in Tokyo (Mainland Japan). Immediately after WWII, there was a trend throughout Japan for Karate-Do to be firmly separated and divided into distinct ‘Styles’ - each with its own clear ‘lineage’ of teachers traceable all the way back into history - to a definite origination. National organisations were quickly formed, and this led to local branches throughout the entirety of Japan! An important element of this process involved the development and consolidation of Karate-Do training halls established throughout all Universities, Colleges and Schools, etc - forming a firm foundation of Karate-Do throughout Japanese culture. This was the start of modern Karate-Do seen not only throughout Japan – but also throughout the world! During this period, I received many requests to join various Karate-Do organisations, but I did not agree with much of the guiding principles or definitions that I was told. Instead, I independently formed the umbrella organisation of the Japan Goju Ryu Karate-Do Federation. This allowed a broad platform for a wide range of people to join and gather to train within Goju Ryu Karate-Do – but within this I also established the ‘Goju Ryu Family Head Brilliant Transmission Training Hall’ (剛柔流空手道宗家講明館 - Go Ju Ryu Kara Te Do So Ke Ko Mei Kan). The latter sub-group was designed to be very strict, narrow and highly disciplined with an exclusive membership. Together, this foundation served the basis through which I decided to teach Goju Ryu Karate-Do. 

During 1963 (Showa 38), I published two books which expressed this ‘external’ and ‘internal’ approach to my Goju Ryu teaching: 

a) ‘Karate-Do – How to Enjoy Practice’ (空手道の楽しみ方) - External 

b) ‘Orthodox Karate-Do – An Introduction’ (正統 空手道入門) - Internal 

This is how the Miyagi Family lineage of Goju Ryu Karate-Do was able to progress further and beyond its physical training centres! Individuals who lived a long distance from our training halls were able to pick-up these books and learn about our presence! This led to our group being contacted by NHK TV to enquire if I would participate in a filmed documentary entitled ‘Contemporary Record of Spiritual Revival’ (現代の記録・精神復興) - which was eventually broadcast TV on February 1st, 1964! In this documentary I was filmed practicing ‘Sanchin’ and ‘Seipai’ Katas!  Around this time, the Nippon Budokan (日本武道館) was also established, whilst the issue of developing human resources was being addressed throughout a reconstructing Japanese society! The purpose of this programme with regard to Karate-Do was to explore the spiritual aspects of Japanese martial arts. Due to this influence, in 1966 (Showa 41), I set-up a Dojo in Kunitachi City, (Tokyo) and settled-down and started teaching Karate-Do in earnest.  

My teacher was my father – Miyagi Chojun. I was taught the ‘external’, ‘internal’ and ‘integrated’ path of Goju Ryu Karate-Do. This martial path has its roots within Higaonna Naha-Te – which was heavily influenced by Fujian White Crane Fist from China! All this was conveyed to me by my father and this education established the guiding principles through which I teach Goju Ryu Karate-Do. This is the ‘spirit’ of Karate-Do which must be maintained at all times through the replication (from one generation to the next) of the exact and correct physical Karate-Do techniques! Without this sound foundation the mind and body cannot be properly prepared so that effective offensive and defensive techniques can be correctly conveyed, learned and reproduced on the physical plane. The mind must be strengthened, expanded and freed from the dominance of the body – but this can only be achieved by disciplining the body so that the mind can be freed. When the body is properly positioned and perceived – the mind and body enter a new dimension of existence.  

Although Karate-Do has spread all over the world – I do not agree with sport Karate – which is a deviation away from the true ‘spirit’ of Karate-Do. It sets the wrong example and strengthens the very ego proper Karate-Do is designed to overcome! We must preserve the ‘spirit’ which manifests through the correctly performed physical techniques of Karate-Do! There should be NO fabricated ‘competition’ between individuals as this is the cultivation of pointless aggression! The only competition is between our conditioned minds and bodies – with our training colleagues conspiring to help us on our journey (and we on theirs)! The worst example of this development is ‘Kata’ competitions – where all the traditional purpose and value of a Kata is removed and replaced simply to ‘entertain’ an audience to win a pointless medal! To gain these awards – we lose the ‘spirit’ of genuine Karate-Do. The true purpose of Kata is being abandoned as each generation loses vital elements of the Kata passed on from China to Okinawa! Karate-Do begins and end with Kata and I would ask all the modern Karate-Do practitioners, Referees and other professionals to ‘think’ about this situation and perhaps assist one another in preserving the genuine spirit of Karate-Do! Please do not demean your sacred martial art – as untold numbers of people have suffered in the past to learn, preserve and pass on genuine Japanese martial arts!’ 

Japanese Language Source: 

https://goju-karatedo.com/will.html ​

講明館の設立と指導理念 

私が東京で空手道を指導し始めたのは昭和26年ごろである。戦後いち早く、わが国の空手道界では、各流派などによる団体結成の動きが見られ、また大学の空手部を中心とした連盟が結成されるなど、今日見られるように全国的な発展へつながっていったわけである。その間、私のもとに団体設立のために参加を求める声が何度もあった。しかし、私はどうもその在り方に同調できないでいた。私は独自に日本空手道剛柔流連盟を結成、剛柔流空手道宗家講明館を設立し、そこを本拠に指導に当たることにしたのである。 
1963年（昭和38年）に空手道の初心者向けに『空手道の楽しみ方』や『正統 空手道入門』を出版、正しい空手道の学び方を世に問うた。また、NHKから請われ1964年２月１日放映の教育テレビ番組「現代の記録・精神復興」に出演し、サンチンの指導と形セーパイを演武した。このころ日本武道館の建設に着手され、「人づくり」の問題が高まっていた。日本武道の精神的なものを模索しようとしたのがこの番組の目的であった。その後、私は1966年（昭和41年）に東京・国立市に道場を構え空手道の指導に本格的にあたった。 
私の指導理念は、師父宮城長順の指導法と空手道精神を基礎に、空手道本来の伝統性を維持しつつ、同時に教育的・体育的観点から身体のもつ攻防の技を自在に体得できるようにすることである。 
空手道が全国的に普及したとはいえ、昨今、空手道の真の伝統性が失われ、いわゆる「競技空手」に終始した指導が見受けられるのは誠に残念である。最近は「形試合」も行われるようになったが、形の意味がわからずに演じられていたりして、形の乱れが目に付くものもある。したがって試合の審判方法と各流派の形についての研究をもっと真剣に行うべきだと思う。「形に始まり形に終わる」という空手道修行の警句を忘れてはならない。 

During 1942 - as the Second World War was still raging - Miyagi Chojun travelled to Ritsumei University on Mainland Japan where he served (specifically) for the first time as a ‘martial arts’ instructor. This was part of the Japanese Government’s psychological and physical preparation of young men for conscription into the Imperial Japanese Army, Navy or Airforce, etc. ​

Following the defeat of Imperial Japan in late 1945 – an era of ‘Occupation’ unfolded! As the old Administration had collapsed there was a need for a ‘new’ police force that could keep order in this very different cultural climate.  ​

From October 1946, Miyagi Chojun was appointed the ‘Head’ martial arts instructor at the Central Police Academy serving the Prefecture of Okinawa! Here, he trained Police Officers in self-defence.  ​

During 1947, Miyagi Chojun was appointed ‘Karate-Do’ instructor at Naha City Police School.  ​

Beginning in 1948, Miyagi Chojun began to guide and train disciples in his own dojo. Miyagi Chojun chose as ‘inner’ disciples (after the war) such suitable people as ‘Miyagi Anichi’ (宫城安一), and Aragaki Shuichi (新垣修一) amongst many others.  ​

In 1951, Miyagi Chojun began to openly accept students to train in Karate-Do at the dojo in his home. ​

On the evening of October 7th, 1953, Miyagi Chojun continued to teach all aspects of Karate-Do late into the night. ​

Miyagi Chojun died peacefully in his sleep during the early morning of October 8th, 1953.   ​

Chinese Language Source: ​

https://www.bilibili.com/read/cv1652712/ ​

宫城长顺先生生平介绍（转载） 
运动 2018-12-03 16:15111阅读 · 4喜欢 · 0评论 
1942年 宫城长顺先生最后一次到立命大学作武道指导。 
战后1946年10月，宮城長順先生在冲绳县新政府的警察学校任命空手道教官对警官进行指导。1947年宫城长顺先生又被任命那霸市警察学校的空手道教官。 
1948年开始，宮城长顺先生开始在自己家中道场指导和培养弟子，此时宫城长顺先生接收了宫城安一先生作为他战后的第一个内弟子，随后又收了新垣修一先生等人。1951年宫城长顺又开始在家中道场公开收学生教空手道。宫城长顺先生1953年10月7日传授空手道至深夜，宫城长顺先生死於 1953年10月8日凌晨。 作者：猫爷习 https://www.bilibili.com/read/cv1652712/ 出处：bilibili ​

In the Spring when I was just entering the second year of middle school, my classmate Bunshun Tamagusuku asked, "Why don't we go to Great Master Miyagi to learn ‘Chinese Hand’ (唐手 Tang Shou) - (pronounced ‘Kara-Te’)?" Apparently, his uncle - Shinzato Jinan (who already trained) - had previously enquired as to whether he was interested in training. ​

Through this association with Shinzato Jinan (and an offer of training in the martial arts), three other interested individuals came to me and expressed their hope to gain access to the Great Master! Therefore, our group of four potential Goju Ryu students consisted of: ​

1) Nakaima Genkai (Myself) 
2) Bunshun Tamagusuku 
3) Tatsutoku Sakiyama (aka ‘Tatsutoku Senaha’) 
4) Kiju Nanjo (aka ‘Kiju Azama’) ​

Shinzato Jinan was my neighbour. He had already graduated from Naha Commercial High School at the time, so he was also my senior. He lived in a rental house owned by Mr Yukii Kuniyoshi. One evening, three of us met with Shinzato Jinan outside the wooden gate of Mr Yukii Kuniyoshi’s house. Shinzato Jinan had a white cloth tied around his neck. The wooden gate was very large and possessed a strong iron railing running across its top! From this - Shinzato Jinan was performing ‘pull-ups’ using both hands – continuously lifting his chin above and below the iron bar! He taught us this double-handed exercise – and then taught us how to perform this exercise with only a single hand holding the rail!  ​

Later, we often met in the evening on the playground of Naha Jinjo Koto Shogakko (an elementary school). We did squats (for the legs), crunches (for the torso) and various other strengthening exercises using the metal climbing bars!  Lifting and holding our bodies at different angles was often required! Thanks to the continuous training enforced by Shinzato Jinan – we could do somersaults and all kinds of rolls across an unpadded floor! Our minds and bodies were so strong that hitting into objects and one another caused very little, if any damage! We could drop suddenly to the floor and jump back-up – nothing hindered us!  ​

Not long after this, Shinzato Jinan entered the Police Academy and the four of us (listed above) decided to approach the Great Master Miyagi Chojun directly and enquire as to whether he would take us as ‘Kara-Te’ students! There was a problem, however, as due to the Confucian culture prevalent throughout Ryukyu I had to first ask my father’s permission before I entered the training system of another family’s martial arts tradition.  ​

When Shuri Castle was occupied by the Japanese Army, my father was only 10 years old – this was when the Ryukyu Kingdom was abolished and became a Prefecture of Japan - during 1879 (Meiji 12). The Japanese government in 1872 (Meiji five years), however, had established the Ryukyu clan system as the first step in their plan to abolish the (Chinese) Ryukyu Kingdom and create the (Japanese) Okinawa Prefecture when he was only 3 years old.  ​

Since my father was born during such a transitional period, and given that our ancestors were from China, our family did not allow him to receive a Japanese-style education called ‘Yamato-learning’, so he did not go to school. But because of hard work, he had a strong body and flexible physique, and I have heard that he was a very good wrestler. He was very happy when I won a prize at the school sports meeting! ​

In the spring of 1923, when I was 15 years old, I told my father that I wanted to learn ‘Kara-Te’ (Chinese Hand) from Great Master Miyagi Chojun. He gave me permission and said to me, ‘It would be great for you to learn ‘Tang Shou’ (唐手) with Master Miyagi!’. By that time Mr. Miyagi was already famous for ‘kara-Te’ - (which the Japanese had renamed ‘Karate-do’ [空手道 - Kong Shou Dao] but which we ignored at that time), so my father thought he was ideal to be my teacher. ​

We, the people of Kume Village, Okinawa, are proud of our Chinese heritage. We believe that our ancestors came to Okinawa from China, so we respect not only Chinese literature and art, but also Chinese martial arts! ​

In terms of culture and arts, we established a school called ‘Meirindo’, which functioned like a university educating young people. As for martial arts like kara-Te and other Fist Arts, etc., I think we practice individually, according to our own physical strengths and other conditions. This is a very ‘Chinese’ attitude very different to the Japanese culture. ​

At that time, the "Meirindo" school held an annual cultural festival where there were performances involving great martial skills including the ‘Stick’ (棒 - Bang)  (or ‘Bo’), the ‘Sai’ (鉄尺 - Zhi Chi, [Tesshaku/Tiechi], Thirteen / Sesan gongfu sets and ‘士壮镇’ (Shi Zhuang Zhen) [Chishokin] or ‘Scholar Strengthens the Town’ gongfu. There was also performances involving the use of the rattan shield/Tohai (籐牌  - Teng Pai) and ‘One Hundred and Eight/Suparinpei’ Naha Te. [3]. Most of these Chinese martial arts demonstrations included exactly the same content as Miyagi-sensei taught to us. [4] ​

That is how Miyagi-sensei taught us. We had classes three times a week held at Miyagi-sensei's home (there was no purpose-built Dojo in those days) [5] – with these classes always beginning after regular school had finished for the day: ​

1) Monday - (3pm-8pm) 
2) Wednesday - (3pm-8pm) 
3) Friday - (3pm-8pm) ​

This situation was very different to how Goju Ryu later developed and became famous – with proper Dojo being built in many places. After a while, my classmate Bunshun Tamagusuku (the nephew of Shinzato Jinan) dropped out, leaving only three practitioners from our original group.  ​

Goju Ryu training evolved around the practice of ‘Sanchin’ Kata or ‘Three Battles’ (三戦 - San Zhan) as it is known in the Chinese language. [6] This is why our training consisted of intense preparatory, supplementary and foot coordination exercises all designed to build the required physical and mental strength needed to correctly practice the ‘Sanchin’ Kata! Miyagi-sensei's explanation of these supplementary exercises is that they are designed to assist the learning of basic Kara-Te skills, as they assist the practitioner to understand the inner logic that is inherent within ‘Kara-Te’, whilst at the same time, our ‘Kara-Te’ skills should continue to be enhanced as our athletic ability and physical strength increase! Furthermore, the purpose of intense strengthening and toughening exercises is that a practitioner must not only warm-up the mind and body at the beginning of each training session, but through regular training must also prepare and build the mind and body so that it can perform the fundamental ‘Kara-Te' training skills correctly whilst using the techniques inherent in the ‘Sanchin’ (and other) Kata! Goju Ryu conditioning strengthens all the muscles of the body so that the body can be held ‘still’ like a mountain or ‘moved’ around like flowing water! If the muscles are trained regularly and properly, the body can move easily in any direction, or suddenly change direct as required! Miyagi-sensei said that by training in this manner we build a ‘Kara-Te’ physique. This is how we lay the foundation for effective ‘kara-Te’ by carrying-out preparatory and complementary exercises! ​

After each training session, Miyagi-sensei would tell us various stories for two or three hours [7]. The themes of his stories included not only the history, purpose and development of the techniques of Kara-Te, but also discuss the world situation, the current state of the ‘Kara-Te’ world, the origins of ‘kara-Te’, his thoughts on ‘kara-Te’ and Buddhism, research on ‘Kara-Te’ and traditional Okinawan performing arts, and any subject or information he thought was relevant to support our learning process. We were only junior high school students at that time, but Miyagi-sensei taught us the truth about ‘kara-Te’, what kind of spirit a ‘kara-Te’ master should have, and the way of life that ‘kara-Te’ brings, that is, the Way (Dao) of True people or the Way (Dao) of virtue and morality. I still remember his bright face and sharp eyes in which I found the love and kindness of a true and great ‘kara-Te’ master! ​

Now I will relay some of Miyagi-sensei's words to you. ‘If you only practice Sanchin Kata (三戦 - San Zhan) all your life, you don't have to practice any other Kata. Sanchin is the essence!’ [8] ​

One day, I asked him, "How many times during your practice did you feel like you were doing well?" He replied, ‘I think I've only done well 1 time out of 30 of all my practice sessions.’ He was very young at the time, only 34 or 35 years old. I am still impressed by his words. ​

‘The position and placement of the hands at the end of the Sanchin Kata are the same as those found on Buddha statues.’ Miyagi-sensei often tells us this story. I think the gesture at the end of Sanchin Kata is the most beautiful prayer gesture. In fact, I see the same hand pose of Buddha statues in many temples. ​

Miyagi-sensei said, ‘Rigidity is like a willow tree blown by a strong wind.’ Strong winds blow through the willow tree, and yet the willow tree never resists the wind, it remains impassive, but it is never broken or damaged. In ‘Kara-Te’, we must use the strength of our opponent. This is a skill that we must master through correct practice. [9] ​

I think it was in 1926 when the National Budo Tournament was held in the outer garden of the Meiji Temple in Tokyo*. Shinzato Jinan, a disciple of Mr Miyagi, attended the meeting and performed ‘kara-Te’, which is an Okinawan martial art. At that time, an official suddenly asked him: ‘What's the name of your martial arts?’ Then he replied ‘Hard-Soft (interactional) style’. He later explained the matter to Miyagi-sensei, who approved this title. Since then, we have called ourselves the Goju Ryu. [10] ​

Once I asked Mr Miyagi: ‘Teacher, do you have eyes in the back of your head? Someone said that even if we secretly follow you, you would immediately sense someone following you and quickly turn around to look for us.’ ​

Miyagi-sensei replied, ‘No one has eyes in the back of their heads. But when I go down this road, in some cases, I feel a little weird. I think it's called the sixth sense. We should always be vigilant when walking around corners, walking on rainy streets, climbing up and down ladders, if you can practice hard and be habitually cautious, it will help in self-defence. After long-term ‘kara-te’ training, we can get what's called a sixth sense and notice if someone is following.’ ​

‘Learning karate now is like walking in the dark without lights. We have to grope and move forward in the dark.’ Miyagi-sensei also told me, ‘There are too many unreasonable things in ‘kara-Te’, and there are many things that I can't understand. So, when our ‘Chinese Hand’ masters were alive, we had to visit them and ask them a lot of questions. I think even when we did, it would be really hard to find out.’ I used to go to the home of Mr Chomo Hanashiro and Ankō Itosu, and listen to the stories their ‘kara-Te’ teachers told them. [11] ​

In 1926 (the last year of the Taisho era), ‘Kara-Te’ masters from the ‘Minamiasahigaoka’ (南旭ケ丘) and ‘Wakasamachi-teki’ (若狭町的) areas Okinawa gathered and formed a club to study ‘Kara-Te’. The masters who participated in the club were:  ​

1) Miyagi Chojun,  
2) Kyoda Jūhatsu,  
3) Motobu Chōki,  
4) Motobu Choyu,  
5) Mabuni Kenwa,  
6) Taizo,  
7) Shiroma Shinpan [12] ​

On the first and fifteenth day of every month – the members gathered to worship the ‘Spirit’ (神 - Shen) of martial arts. I joined this club together with the following Kara-Te practitioners: ​

1) Maeyama Tatsunori 
2) Kiju Nanjo 
3) Kogyu Tazaki 
4) Yagi Kamadashi 

At that time, Teacher Miyagi agreed to change the name of ‘Chinese Hand’ (唐手 - Tang Shou) to ‘Empty Hand’ (空手 - Kong Shou), and later ‘Chinese Hand’ was indeed gradually changed to ‘Empty Hand’[13]. Just as jiu-jitsu turned into judo, he was committed to developing the pure fighting skill of ‘Chinese Hand’ into ‘Empty Hand’. ​

In 1925 (Taisho Year 14), when Kodokan judo master Jigoro Kano came to Okinawa, and we demonstrated Goju Ryu ‘kara-Te’ for him in a public hall in Naha City - Mr Miyagi explained it himself. The friendly meeting between the two founders of martial arts will light up the development of ‘kara-Te’ and bring good luck to the development of Judo! ​

Japan created the "Foundation Gymnastics/Kenkoku Taiso" during World War II. In fact, this practice consisted mostly of ‘kara-Te’ kata, so it may be considered a variant of ‘kara-Te’. [14] ​

As far as I know, Miyagi-sensei never tried to show off his ‘kara-Te’. Therefore, we also never talked about ‘kara-Te’ in school or outside of school. We kept in mind that we should not show ‘kara-Te’ to other people in public. ​

When the judo teachers at Kodokan were on their way to Taiwan via Okinawa, they wanted us to show them ‘kara-Te’. We gave a demonstration at the training hall of No. 2 Middle School. After the Judo teacher left the school, Miyagi-sensei visited the No. 2 Middle School teacher Sochoku Nakachi and asked him, ‘How are my students doing?’ ​

When Prince Takamatsu Miyazaki visited Okinawa, Miyagi-sensei appointed me as a representative of Goru Ryu to demonstrate Sanchin. At that time, I only wore a pair of shorts as I was practicing every day, and Miyagi-sensei did not demonstrate the Kata himself.  ​

The rhythm of ‘kara-Te’ is like wisdom blessed by the divine sky! It has the same rhythm as traditional Okinawan or Ryukyu dance. Let's continue to walk and grope in the dark to inherit the great rigidity and softness that Miyagi-sensei left behind! ​

References: ​

[1]^This text is a translation into the Chinese language from the original Japanese language article entitled ‘Kara-Te Master Miyagi Chojun’. Originally published in Aoi Umi Monthly, Issue 70, February 1978 (pp. 99-100), published by Aoi Umi Shuppansha. This special issue focused on Okinawan karate masters. "Aoi Umi Monthly" magazine has long since ceased publication. 
[2]^Nakaima Genkai had a high social status among the disciples of Miyagi Chojun. After the war, he devoted himself to the research and writing about Okinawan culture. It is said that around 1955, he was invited to attend a meeting of all the disciples of the Goju Ryu. At this meeting, Miyazato Eiichi was recognized by the majority and officially became the heir of Miyagi Chojun. 
[3]^Thirteen, Scholar Strong Town and 108 are the earliest known Naha ‘Te’ techniques, of which the name of Scholar Strong Town first appeared in the martial arts literature in the 186os. As now, these types have subtle differences according to different inheritances. Kyoda Jūhatsu once studied different sets of Thirteen techniques with Higaonna Kanryo and Higaonna Kanjun – but it was Kanryo’s Thirteen that was finally transmitted through the Higaonna lineage!  
[4]^According to the recollections of Yagi Meitoku, Miyagi Chojun only taught Sanchin, Thirteen, Seiyunchin and Suparinpei during the Taisho period - he only began to teach other Katas during the Showa period (after 1926). 
[5]^Probably the famous ‘Hanazono Dojo’ (花园道场) - ‘Flower Garden Way Place’ 
[6]^The training here is the most basic introductory training. It can be seen that it evolves around strength, endurance and flexibility, etc. This is also the tradition of Naha ‘Te’  and Goju Ryu. First, strengthen the physique and then exercise to develop the skills. There are differences in the teaching of Goju Ryu classes that focus only on developing specific skills. In addition, about the training system of Goju Ryu, you can check ‘Miyagi Chojuns Talks About Hard and Soft kara-Te’ in the historical archives for details. 
[7]^Combining the above, the actual ‘kara-Te’ training at that time was only about 2-3 hours, and the remaining 2-3 hours were taked with discussion time. 
[8]^What is expressed here, is that the Sanchin Kata is the firm foundation - which also has practical significance. Because from a technical point of view, Sanchin already contains the most basic maintenance framework, thrust skills, receiving skills and movement. 
[9]^According to the memory of Miyagi Chojun’s nephew - Higa Yunao - Miyagi Chojun was very good at moving, so this may not only refer to the basic movement – but include the highest form of ‘flowing’ (like water) from one place to another without losing power, posture or momentum, etc.  
[10]^Because of his age, Nakaima Genkai misremembered the time. This event should have happened around 1930. In addition, according to Kyoda Jūhatsu recollection, the name of Goju Ryu was thought up by Miyagi Chojun himself. 
[11]^According to the aforementioned self-report, he could not have had the opportunity to follow Miyagi Chojun to visit Itosu Ankō, because Itosu Ankō had passed away in 1915. Itosu Ankō was one of the most important masters in the history of ‘China Hand’ (唐手  - Tang Shou) - ‘Empty Hand’ (空手 - Kong Shou). His teachers were Nagahama Chikudun of Naha Te and Sokon Matsumura of Shuri Te. One of his disciples was Chōmo Hanashiro - who was said to have instructed Miyagi Chojun. This is a significant as Itosu Ankō is believed to have been the firt person to use the word ‘empty hand’ (in 1901). 
The ‘China Hand’ Research Club developed into the ‘Empty Hand’ Research Club! This was one of the most important associations in history, with the club mainly led by Motobu Chōyū - although master's from Naha, Shuri, Tori, Kume and other places exchanged their skills and teaching experience with each other. This promoted the standardization and modernization of ‘China Hand’ - ‘Empty Hand’! 
[12]^During the ‘China Hand’ Research Club gatherings, the participating masters would give guidance individually to whoever asked or approached them (rather than in groups), so that participating students at that time could learn the techniques of other styles and lineages – and not be limited to just their own style!  
[13]^Miyagi Chojun was one of the supporters of officially changing the name of ‘China Hand’ to ‘Empty Hand’, and it is his senior brother Kyoda Jūhatsu who clearly opposed it. 
[14]^This actually refers to a ‘Military Body Fist’ (军体拳 - Jun Ti Quan) style promoted by the IJA32 Army/Okinawa Défense Army in Okinawa during the Asia-Pacific War (1941-1945). ​

Chinese Language Article:

https://zhuanlan.zhihu.com/p/119288128 
宫城长顺：恩泽无量，讲述人间之道的武人 
王扁豆 
入院观察，积极治疗 
11 人赞同了该文章 
关于我的恩师宫城长顺先生的回忆[1] 
作者：仲井間元楷[2] 
在我刚升入中学二年级的那个春天，我的同学 玉城本顺/Bunshun Tamagusuku 对我说：“为什么我们不去找宫城大师学空手道（唐手）呢？” 玉城的叔叔新里仁安曾问过他是否想学习唐手。 
当时希望通过新里仁安跟随宫城长顺大师学习的人，还有前山達徳/Tatsutoku Sakiyama（当时叫瀬名波達徳/Tatsutoku Senaha ）、南條喜寿/Kiju Nanjo（当时叫間喜寿/Kiju Azama）和我三个人。 
新里仁安是我的邻居，当时他已经从那霸商业高中毕业，所以他也算是我的学长。他住在 國吉有纪/Yukii Kuniyoshi 先生的一所出租屋中。 
有一天晚上，我们三个人在国吉先生房子的木门前遇到了新里仁安，他脖子上缠着白布。当时新里正在木质大门的栏杆上做引体向上，他向我们展示了他能把下巴抬到杠铃上方多高。 此外他还教了我们如何用一只手臂做引体向上。 
后来，我们经常晚上在Naha Jinjo Koto Shogakko（一所小学）的操场上聚会。我们喜欢做各种仰卧起坐或单杠练习。幸亏有了新里仁安，我们现在可以做正向大回转、反向大回转、空翻等高难度动作了。 
不久之后，新里仁安进入了警察学校。我们四个人（玉城本顺、前山達徳、南條喜寿和我）决定向宫城大师学习空手道（唐手）。 
但在这之前，我必须先征得父亲的允许。 
当首里城被日军占领时，我的父亲只有10岁，琉球王国被废除，并在1879年（明治12年）成为日本的一个县。 日本政府在1872年（明治五年）建立了琉球宗族，作为废除琉球王国和建立冲绳县计划的第一步，当时他才3岁。 
由于父亲是在这样的过渡时期出生的，而且我们的祖先来自中国，我们的家族不允许他接受所谓“大和学问”的日式教育，所以他没有上过学。 但因为努力工作，他拥有了强大而灵活的体格，我曾听说他是一位很厉害的摔跤手。当我在学校运动会上获奖时，他感到非常高兴。 
1923年春天，当时我15岁，我告诉父亲我想向宫城大师学习空手道（唐手）。他给了我许可，并对我说：“你能跟随宫城长顺大师学习空手道（唐手），那真是太好了！”。那时宫城先生已经以空手道（唐手）出名了，所以父亲认为他是我理想的老师。 
我们，冲绳久米村人，为自己的中国血统感到骄傲。我们相信我们的祖先是从中国来到冲绳，所以我们不仅非常尊重中国的文艺，而且也非常尊重武艺。 
在文化艺术方面，我们建立了一所学校，叫做“Meirindo”，它就像今天的一所大学，在那里教育年轻人。至于空手道、搏击等武艺，我认为我们是根据各自的体力和其他条件单独练习的。 
当时“ Meirindo”学校文化节的节目里，有棒术/Bo，鉄尺/Tesshaku/Tiechi，十三/ Sesan，士壮镇/Chishokin，籐牌/Tohai和“一百零八/Suparinpei”的表演[3]。 空手道的大多数表演与宫城老师教给我们的一样。[4] 
宫城老师的课程就这样开始了。我们一周上三次课（周一、周三和周五，放学后从下午3点到晚上8点），当时的训练是在宫城老师的家里[5]，而不是像现在这样在专门的道场（训练馆）。过了一段时间，我的同学玉城（新里仁安的侄子）退学了，只留下了三个练习者：前山達徳、南條喜寿和我。 
我们当时的训练包括了准备运动，补充运动和足部动作，一般都是围绕三戦进行的。[6] 
根据宫城老师对准备运动的解释，通过这些锻炼，我们可以为像三戦等Kata之类的空手道训练做准备，准备运动具有热身的功能。 
准备运动的另一含义是通过锻炼所有必要的肌肉来增强我们的体力，以便我们可以在任何情况下正确使用肌肉。简而言之，我们通过准备运动来建立“空手道体格”。 
补充运动是一种学习空手道基本技术的训练，它有助于我们理解空手道的内在逻辑，同时，我们的空手道技术也将随着我们运动能力和体力的发展而不断优化。 
我们就这样通过做准备运动和补充运动为空手道打下基础的。 
宫城老师在训练结束后，会给我们讲两三个小时的各种故事[7]。他的故事主题不仅有空手道的技术，还包括了世界局势、空手道界的现状、空手道的起源、他对空手道与佛教的思考、对空手道与冲绳传统表演艺术的研究等等。 
那时候我们还只是初中生，但宫城老师却向我们宣扬空手道的真理，空手道大师应该有着怎样的灵魂，空手道所带来的生活方式，即人的方式或道德的方式。我仍然记得他那明亮的脸和敏锐的眼睛，在其中我找到了一位空手道大师的爱和善良。 
现在我将转述宫城老师的一些话给你听。 
“如果你一生只练习三戦，就不必练习其他Kata。三戦非常的重要。” [8] 
有一天，我问他：“您在练习三戦过程中，有几次感觉您自己的表现不错？” 他回答说：“我认为我在30次三戦练习中，只有1次表现出色。” 当时他还很年轻，只有34或35岁。 他的话，我仍然印象深刻。 
“三戦结束时手的位置和姿态与佛像相同。” 宫城老师经常告诉我们这个故事。 我认为三戦结束时的手势是最美的祈祷姿态。 实际上，我在一些寺庙中看到佛像的相同手部姿势。 
宫城老师说：“刚柔就像是被强风吹过的柳树”。 强风吹过柳树， 而柳树从不抗拒风，它虽然保持被动，但永不会被折断或破坏。 在空手道中，我们可以利用对手的力量。 这是我们必须通过实践来掌握的技艺。[9] 
我想是在1926年东京明治神宫外花园举行全国武道大会的时候*。宫城老师的弟子新里仁安参加了这次会议，并表演了作为冲绳武术的空手道。 当时，一位官员突然问他：“你武术叫什么名字？” 然后他回答“ 刚柔（半硬软）风格”。 后来他向宫城老师解释了此事，宫城老师批准了他的称呼。 从那时起，我们就称自己为刚柔流。[10] 
有一次我问宫城老师：“老师，你的后脑勺有眼睛吗？有人说，即使我们偷偷跟着你，你也会立刻发现有人跟踪，并迅速转过身来寻找我们。” 
宫城老师回答说，“没有人的后脑勺有眼睛。但当我沿着这条路走的时候，在某些情况下，我会感到有些奇怪。我认为这就是所谓的第六感。我们在街角拐弯处、在雨中的街道上行走，在梯子上爬上爬下的时候，都要时刻保持警惕，如果你能努力练习，并且习惯性谨慎，会对自卫会有帮助。经过长期的空手道训练，我们可以获得所谓的第六感，并能注意到是否有人在跟踪。” 
“现在学空手道就像在没有灯光的黑暗中行走。我们必须在黑暗中摸索前进。”宫城老师还告诉我，“空手道里有太多不合理的东西，还有很多我无法理解的东西。因此，当我们的（唐手）大师们还活着的时候，我们必须去拜访他们，请教他们许多问题。我想即使我们这样做了，其实也很难找到答案。”我曾经和他一起去过 花城長茂/Chomo Hanashiro 先生和 糸洲 安恒/Ankō Itosu 的家，听过他们的空手道故事。[11] 
1926年（大正时代的最后一年），来自那霸、南旭ケ丘和若狭町的空手道大师们聚在一起，成立了一个俱乐部研究空手道。参加俱乐部的大师有：宫城长顺、许田重发、本部朝基、本部朝勇,、摩文仁賢和, 田原Taizo、城間真繁。[12] 
每个月的初一和十五，他们会祭拜武术之神。前山達徳、南條喜寿、田崎耕牛/Kogyu Tazaki,、八木釜出/Yagi,、喜纳正興/Seiko Kina和我也参加了俱乐部，并在那里接受训练。[13] 
那时，宫城老师就赞成将“唐手”改为“空手”，后来“唐手”的确逐渐被改为了“空手”[14]。就像柔术变成了柔道一样，他致力于将纯粹的格斗技艺“唐手”发展成“空手道”。 
1925年（大正14年），讲道馆柔道大师嘉纳治五郎/Kigoro Kano来到冲绳时，我们在那霸市的一个公共礼堂为他演示了刚柔流空手道，宫城老师亲自进行了讲解。两大武道奠基人的友好会面，将为空手道事业的发展点亮光明，同时为柔道事业的发展带来好运。 
日本在第二次世界大战期间创建了“建国体操运动/Kenkoku Taiso”。事实上，这种练习主要由空手道的Kata组成，所以可能算是空手道的一种变体。[15] 
据我所知，宫城老师从未试图炫耀过自己的空手道。因此，我们也从来没有在学校和校外谈论过空手道。我们牢牢记住，我们不应该在公共场合向其他人展示空手道。 
当讲道馆的柔道师范在途径冲绳前往台湾时，他们希望我们向他们展示空手道。前山達徳、南條喜寿和我在第二中学的柔道训练馆进行了展示。 柔道师范离开学校后，宫城老师拜访第二中学的老师Sochoku Nakachi，并询问他：“我的学生们表现得如何？” 
当高松宮宣仁親王访问冲绳时，宫城老师任命我作为刚柔流的代表展示了三戦，当时我就像每天练习一样只穿着一条短裤，而宫城老师并未进行展示。 
空手道的节奏如同是上天祝福的智慧。 它和传统的冲绳舞或琉球舞蹈的韵律相同。 
让我们继续在黑暗中行走和摸索，以继承宫城老师所留下的伟大的刚柔流吧。 
参考 
^本文是原著《空手道大师宫城长顺》的翻译。最早刊登在由Aoi Umi Shuppansha出版的《Aoi Umi月刊》1978年2月第70期（第99-100页）。本期特刊主要介绍了冲绳空手道大师。《Aoi Umi月刊》杂志早已停刊。 
^仲井間元楷在宫城长顺弟子中社会地位较高，，战后专注进行冲绳文化的研究和著作工作。据传1955年左右，他曾受邀列席了全体刚柔流弟子出席的会议，在这次会议上宫里栄一获得多数人的认可，正式成为宫城长顺的继承人。 
^十三、士壮镇和一百零八是已知最早的那霸手型，其中士壮镇的名字最早出现在186X年的演武文献中。和现在一样，这些型根据不同的传承有着细微的差异，许田重发曾和东恩纳宽量和东恩纳宽裕学习过不同的十三，宽裕の十三最终只得以东恩流中继承。 
^据八木明德回忆，宫城长顺在大正时期只教授三戦、十三、制引战和一百零八，昭和年代（1926年后）才开始教授其他型。 
^可能就是著名的“花园道场” 
^这里的训练是最为基本的入门训练，可以看到是围绕着力量、耐力、柔韧等内容进行的，这也是那霸手和刚柔流的传统，先强化体格再锻炼技巧，和现在普遍练技为主的刚柔流兴趣班教学有所区别。此外，关于刚柔流的训练体系，可以在历史消息中查看《宫城长顺谈刚柔流空手道》具体了解。 
^结合上文，当时的空手道训练实际只有2-3小时左右，剩下的2-3小时是聊天时间。 
^这里可能表达的是，三戦作为基本型，同样具有实战意义。因为从技术角度讲，三戦已包含了最为基本的维持构架、突技、受技和移动等内容。 
^据宫城长顺外甥比嘉佑直的回忆，宫城长顺非常擅长移动，因此这里指的可能不光是原地的引受、流受，还包括了通过移动施展的技术。 
^因为年代久远，仲井間记错了时间，这个事件应该发生在1930年左右，此外根据许田重发的回忆，刚柔流的名字是由宫城长顺自己想出来的。 
^根据前文自述，他应该没有机会跟随宫城长顺拜访过糸洲安恒，因为糸洲安恒在1915年就已经去世了。糸洲安恒是唐手/空手道历史上最重要的大师之一，他是首里手松村宗棍和那霸手长滨的弟子。花城長茂是糸洲安恒的弟子，据称曾指导过宫城长顺，也是可追溯的最早使用“空手”一词的人。 
^唐手研究俱乐部是唐手/空手历史上最为重要的一次结社，俱乐部主要由本部朝勇领导，来自那霸、首里、泊、久米等地方的大师们相互交流技艺和教学经验，促进了唐手/空手的标准化和现代化。 
^唐手研究俱乐部时期，参加的唐手大师会分别进行指导，所以有当时的学生不仅会学习单一流派的技术和型，还会学习其他流派的内容。 
^宫城长顺是将“唐手”正式改名为“空手”的支持者之一，明确反对的是他的师兄许田重发。 
^这其实指的是IJA32军/冲绳守备军在冲绳本地推广的一种“军体拳”。 
 ​

Dear Tony

​The academic problem with this type of article - is that it is discussing a Chinese martial culture transported to Okinawa (which was a tributary State of China until 1879) - and yet possesses no Chinese language references. (Chinese martial arts do not originate in America or Japan). It is US and Japanese trends in their own respective academic traditions - reinforcing (without any Chinese input) their own ideas about China (regardless of whether any of the knowledge claims are 'true' or 'false'). The single 'Chinese' reference comes from a Chinese-American (JM Yang) - who could not prove any of his lineage claims in China, etc. A good example that breaks through this type of thinking in the West (and Japan) is Brian Victoria's 'Zen At War' (an uncomfortable read for many). Brian Victoria is an Australian who lives in Japan - and yet can read, write and speak the Japanese language. He explains how many post-WWII Japanese 'Zen' and 'martial' heroes in the West where well-known 'War Criminals' in Japan - with DT Suzuki serving as just one example. The translation work of Thomas and JC Cleary also often exposes the US-Japanese lie which falsely suggests Chinese Buddhism 'died-out' in China and is only now preserved within Japan! Master Xu Yun (1840-1959) had much to say on the Japanese behaviour abroad being motivated by their 'Nationalism' and a lack of basic Buddhist and Confucian morality - even thought 'Shinto' (Shen Dao) - in its Chinese original form - could possibly be a type of 'Daoist' nature worship!  

Author's Note: Despite the appalling atrocities committed throughout Asia between 1931-1945 (for which modern Japan has neither acknowledged nor apologised for) -  there exists in China a general attitude of 'respect' for legitimate (that is 'ancient') Japanese martial arts, primarily because most of these are of 'Chinese' cultural origin. On the other hand, there is a scathing disrespect for a small number of 'fake' martial arts that are premised upon Japanese 'nationalism' and pursue a path of Japanese racism! A high-ranking Goju Ryu practitioner in the UK forwarded a Western article regarding a supposed 'Chinese' martial artist who voluntarily joined the Japanese in Okinawa - when the Japanese Imperial Army was murdering hundreds of thousands of people across the seas - primarily because of their 'Chinese' ethnicity! I consider this article 'racist' and deliberately 'anti-Chinese' and I logically prove why my assertion is 'correct'! My following email 'clarifies' why I think the story of Wu Xiangui [伍賢貴] - Go Ken Ki [呉賢貴](1886-1940) is 'fake' and a product of 'Japanese', 'US' or a 'combination of both Intelligence services! There were 'Chinese' people fighting in the Japanese Imperial Army - but they were from the Japanese colony of Taiwan. No Mainland Chinese person in their right-mind, particularly after witnessing the brutality of the Japanese and what they would have done to their own family and friends - would have voluntarily travelled to Okinawa and actively collaborate with the Japanese Authorities! Of course, such a person could have been a 'turn-coat' and chosen to have sided with the invading Japanese in China, but even so, there is absolutely no reliable or objective Chinese language historical reference that would 'prove' their existence! ACW (8.8.2022)

Hi Tony!

Wu Xiangui [伍賢貴] (1886-1940)'
https://zh-m-wikipedia-org.translate.goog/wiki/吳賢貴?_x_tr_sl=zh-TW&_x_tr_tl=en&_x_tr_hl=en&_x_tr_pto=sc

Your Western author is getting his information from the Chinese language Wikipedia page which I have linked above in its automated English translation. This Chinese language (Zh) is produced in the US and Taiwan (and is anti-Chinese - often perpetuating 'fake' and 'false' stories, data and misleading information). China has its own encyclopaedias and therefore Wikipedia is 'banned' due to its racism and general inaccuracy. I suspect your author simply auto-translates into his own language and then re-translates that into 'English' (I have come across this with Dutch people). However, the reference given for the data is this entry is this:

'「剛柔流に光をし込んだ漢、呉賢貴とは誰なんだ？」，《空手道》月刊，2004年1月號特集。'

'"Goju Ryu - Bathed in Light By a Chinese Person (Han) - Go Ken Ki - Who Is He?", "Karate-Do" Monthly Publication - January 2004 - Special Feature.'

I can find no mention of such a person in Chinese language sources. The problem is that these three ideograms used to spell his name - '呉賢貴 - may look 'Chinese' but they are not - they are 'Japanese' phonetical representations. This is similar to the situation regarding 'Ru Ru Ko' and the seemingly 'Chinese' name that result which is not a proper 'Chinese' name. 

​呉 = Kure (Go) - but can stand for the Chinese surname 'Wu' (伍) - which actually refers to a group of 'five soldiers' - a unit in an ancient Chinese army. The name of Chinese Chess 'Wu' - termed 'Go' in Japanese. Indeed, conveniently carries the term 'martial' and could be 'fake' - as in 'made-up' by Japanese forces. A recent (and similar) incident can be read here:(https://thesanghakommune.org/2022/07/25/nanjing-japanese-war-criminals-eulogised-at-local-buddhist-temple-22-7-2022/)

賢 = Gen (Ken) - intelligent, clever, quick-witted and sagely - Chinese is '賢' (Xian) meaning virtuous, good, clever, wise and worthy.

貴 = Ki - Expensive, Esteem, costly and superior - Chinese is '貴' (Gui) meaning valuable, costly and valuable. 

Therefore, the Chinese name of this person would read in Chinese as '伍賢貴' and his name would be properly pronounced as 'Wu Xiangui [伍賢貴] (1886-1940)'. Having fed this through the hundreds of encyclopaedias, journals and articles available on the Chinese language internet - the result is 'zero' returns. This would suggest that this is a fake story - but more research is needed. Generally speaking, even traitors to China are carefully and fully listed so that we all know who they are - so it is unusual to find 'zero'. Chinese Wiki is the US view of China and not the Chinese view of China. I would like to know where the magazine was published which is the only reference for this entire story!

Thanks

Adrian 
​