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CODE OF ISSHIN-RYU
Author: Jason K. Martin
The martial arts as we know them would be a mere codification of techniques designed to destroy the human body were it not for their philosophical teachings. Every modern style that’s worth its salt coexists with such a morality; in fact, many practitioners believe that’s the reason the arts have survived into the 21st century.
The philosophical code espoused by isshin-ryu karate is not superior to any other style’s teachings, but it can provide guidance to martial artists who may not have had an opportunity to learn their system’s most altruistic lessons.
Founded in the mid-1950s by an Okinawan karate and kobudo master named Tatsuo Shimabuku, isshin-ryu has imbedded within it strong philosophical and spiritual principles. The transmission of those principles came in the form of the Eight Codes of Isshin-Ryu. They were passed to Shimabuku’s pupils as esoteric statements that have different meanings depending on the amount of training the student has had. Thus, they are relevant to practitioners of all levels.
It is interesting to note that the people responsible for bringing isshinryu to the United States were American military men stationed in Okinawa. Shimabuku apparently understood that his students would be with him for only a limited period of time—specifically, the duration of their tour of duty. By conveying the eight codes to them, he gave them the opportunity to continue to improve their knowledge and skills even after they were separated from their sensei.
1.A Person’s Heart Is the Same as Heaven and Earth:Asian philosophy describes the four great virtues of life as bravery, wisdom, love and friendship. With that in mind, the first isshin-ryu code can be translated as “A person’s heart is the same as wisdom and love.”
The goal of achieving a unity with the cosmos is implicit. Relating this concept to the study of the budo (warrior ways), we see that techniques are applied most easily if they are done with the principles of love and wisdom working together to achieve a common end.
2. The Blood Circulating Is Similar to the Moon and the Sun: This statement refers to the relationship between things physical and things ethereal. The moon and sun represent dark and light, the circulating and overlapping of yin and yang. Humans need to find synchronicity with the movements of the cosmos.
Why do animals know of the coming of a storm? Monkeys get restless, horses get panicky and dogs get anxious. Could it be that the society in which animals live has not yet taught them to forget about and separate themselves from nature? Goju-ryu karate expresses the same sentiment in a slightly different way: The blood and the veins are like the cycle of the sun and moon.
3. The Manner of Drinking and Spitting Is Neither Hard nor Soft: Once again, a duality is represented, for hard and soft are merely incarnations of yin and yang. In addition to that, a lesson in effortless action is presented—specifically, the concept of mushin, or absence of thought. The statement tells us that we shouldn’t focus on trying to be hard or soft, but on natural movement that comes as a result of our training.
Drinking and spitting are natural actions; therefore, the concepts of drinking “hard” or drinking “soft” and spitting “hard” or spitting “soft” are unrealistic. Likewise, if during the execution of a technique, we were to stop and consider the benefits of adjusting our breath, the fluidity of the technique would be lost. Natural movement and natural breathing should be the ultimate goals of our training.
(Note that the term “natural” does not refer to what is comfortable for us now. Rather, it refers to what our body understood to be proper before society pointed out what its perception of proper was from its limited peer-pressured perspective.)
4. A Person’s Imbalance Is the Same as Weight: The need to control our hara (point in the abdomen where the body’s energy is focused) is the superficial lesson. Such an ability makes us more centered. We often hear of masters of the past who could focus their hara down into the earth, resulting in their immovability despite having several people try to uproot them.
However, deeper contemplation of this statement reveals a lesson that teaches us to control our emotions and kime (focus). Extending our point of concentration away from our center makes us more vulnerable to attack— in much the same way that reaching too far to execute a block leaves us exposed.
Sun Tzu’s Art of War includes a passage that reminds us that when the left flank and the right flank face trouble in combat, they need to return to the center of operations so they can prepare to emanate outward again with a more powerful attack.
5. The Body Must Be Able to Change Direction at Any Given Time: We’ve already learned about isshin-ryu’s thoughts on mushin and hara control. When these two principles are united, we have lesson No. 5: If our thought during conflict settles on “going to the right” and the situation suddenly changes—as it inevitably will—we may discover an urgent need to “go to the left.” Unfortunately, switching from right to left will require a significant amount of time.
In contrast, if we remain at the center, our reaction time will be half as long. It is often said that a person can travel quickly in any direction if he starts at the center. Technique modifications and directional changes during any type of conflict—be it physical, mental, verbal or social—can thus be made with no internal deliberation.
6. The Time to Strike Is When the Opportunity Presents Itself: One of the fundamental principles of isshin-ryu karate is economy of motion and efficiency in combat. The ability to strike an opponent with no wasted energy or movement is a key element in the art’s philosophy.
The primary focus is on the concepts of ma ai (shared space between mutual combatants) and ma uchi (striking distance). When we understand these principles, we will find that the opportunity for attack presents itself with greater frequency.
The sixth code also applies on a social level. Think of a person who rants and raves at others in an effort to satisfy his own plans. He has a poor understanding of ma uchi. Conversely, skilled negotiators have a fine understanding of when to utilize it.
7. The Eyes Must See All Sides: Once again, the concept of kime is brought to our attention. Letting our eyes focus too intently in one direction results in vulnerability on all sides. An old story concerning the life of Miyamoto Musashi lends itself well to this lesson: Musashi had been traveling for many years as a shugyosha, a martial artist who would take on an ascetic, nomad-like existence to better pursue his martial way. One day, he happened upon an old man who was adept in the cha no yu (tea ceremony). The man invited Musashi to partake. Being the well-rounded student of all things that he was, Musashi graciously accepted the invitation. During the ritual, Musashi found himself paying close attention to the man’s movements. After the ceremony ended and Musashi had parted company with the man, one thought was stuck in his mind: “He left me no room for an opening; even if I had wanted to attack him, the old man was not at all vulnerable.”
To apply this concept on a social level, consider an argument between two people. Both have their own notions as to the cause of their discontent.
However, if one of them had the ability to look at the situation from the eyes of his adversary, he would see the conflict’s cause and effect in an entirely new light.
8. The Ears Must Listen in All Directions: In modern society, being a good listener is considered the basis of being a good communicator.
An example of this is provided by any United Nations ambassador. He would not be able to do his job properly if he was at all self-centered and predisposed to listen to the machinations of his own mind. We have all heard our instructor advise us to talk our way out of a fight whenever possible.
Often we can accomplish that by simply hearing what the aggressor has to say about his cause for discontent.
When training in the martial arts, we must focus on maximizing our awareness— first in the dojo and then in everyday life. We have all said to ourselves, “I can hear behind me—my ears always listen in all directions.”
But before we make such a claim, we should try to recall the last time we really listened to the sound of the wind as it caressed a tree. When was the last time we listened to all the sounds around us as we walked down the street? If it is difficult to remember, perhaps we need to reconsider the Eight Codes of Isshin-Ryu. ...
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