Editor in Chief
Allen Woodman
Excutive VP
Sumiko Nakano
Contributors
Joseph Miller
Frank Dux
Bohdi Sanders
Gary Dill
Sumiko Nakano
Allen Woodman
Mario Prado
Dan Kennedy
Kim Marra
Excutive Assistant
Sumiko Nakano
SocialMediaCoordinator
Lynn Holder
Creative Design
Allen Woodman
Marketing / Sales
Allen Woodman
Mario Prado
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On the cover of this month’s issue of
INTERNATIONAL MARTIAL ARTS MAGAZINE
Bohdi Sanders Ph.D.
Editor In Chief
ARTS EAST Publications is the sole owner/manager of International Martial Arts Magazine 2024
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JKD
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International Martial Arts Magazine (IMA) is thrilled to welcome the incredible Mario Prado to our editorial team. Mario, renowned for his tenure as the lead photographer for Black Belt Magazine during its peak, has dramatically shaped the global perspective on martial arts through his lens. His unparalleled skill in capturing the quintessential moments and core elements of martial arts photography has earned him worldwide acclaim. We are delighted and honored that he has chosen to join us at IMA Magazine.
Additionally, we are proud to spotlight an established member of our IMA family, Sumiko Nakano, who has now taken on the role of Executive Vice President.
Sumiko's remarkable contributions extend beyond her new executive duties to her instrumental role in professionalizing our legal department.
She also provides invaluable support to our magazine and passionately oversees the new Women Warriors Corner column in our monthly publication.
Sumiko is not only a martial artist with experience in professional MMA fights but also a traditional martial artist. She splits her time between Osaka, Japan, and London, England, working in a legal law firm while attending law school to become a fully licensed attorney.
Her fresh, cultured, and dynamic perspective is a tremendous asset to our magazine, and we are excited as she plays a pivotal role in our growth and success as the premier martial arts publication.
Join us every month as we celebrate martial artists and practices from around the globe. From self-defense techniques to movie reviews and indepth profiles of influential figures and diverse styles, we are dedicated to serving the martial arts community. Our mantra at IMA Magazine is simple but profound: "For the martial arts community, by the martial arts community."
Triple heater Meridian is also known as the triple warmer and, in Japanese, known as San Shokei.
The Triple Heater (or Triple Warmer) meridian, also known as San Shokei Triple Burner, is one of the twelve primary meridians in Japanese Finger Pressure Therapy.
It plays a crucial role in regulating the body’s energy and maintaining homeostasis.
This is a representation of a general overview of its functions and capabilities:
Functions of the Triple Heater Meridian
1. Regulates Ki ( Energy ) and Body Fluids:
• The Triple Heater is responsible for the movement and regulation of Ki (vital energy) and body fluids throughout the body.
• It helps to ensure that fluids are distributed evenly and that Ki flows smoothly, which is essential for maintaining balance and health.
Meridian (Continued)
2. Thermal Regulation:
• It regulates body temperature by managing the body’s internal heat and distributing it to the necessary areas.
• The Triple Heater is divided into three sections: Upper, Middle, and Lower. Each section corresponds to different parts of the body and their thermal functions:
• Upper Heater: This includes the heart and lungs, which are responsible for distributing energy and fluids to the upper body.
• Middle Heater: Includes the stomach and spleen, involved in digestion and transforming food into energy and nutrients.
• Lower Heater: Includes the kidneys, bladder, and adrenals. Your adrenal glands are endocrine glands located on top of your kidneys. They produce many important hormones, including cortisol, aldosterone and adrenaline. The adrenal hormones help regulate several bodily functions including metabolism, blood pressure and your body's response to stress.
3. Immune System Support:
• The Triple Heater is closely linked with the body’s immune function. It helps to protect the body against external pathogens and supports the immune response.
• It is also associated with the lymphatic system, which plays a key role in immune defense.
4. Harmonizes Organs:
• The Triple Heater coordinates the functions of various organs and ensures that they work together harmoniously.
• It acts as a mediator between the different organ systems, helping to balance their interactions and maintain overall health.
Capabilities in Securing Energy
1. Energy Distribution:
• By regulating the flow of Ki , the Triple Heater ensures that energy is evenly distributed to all parts of the body. This helps to prevent imbalances and deficiencies that could lead to illness.
• It also supports the movement of positive and negative (defensive energy), which protects the body from external threats.
2. Fluid Balance:
The Triple Heater manages the distribution and excretion of body fluids, preventing fluid retention or depletion.
This balance is crucial for maintaining the body’s internal environment and supporting metabolic processes.
3. Stress and Adaptation:
The Triple Heater is involved in the body’s stress response and helps to manage the effects of stress on the body.
• It assists in adapting to changes in the environment, whether they are physical, emotional, or psychological.
In Shiatsu practice, working on the Triple Heater meridian can help to balance and regulate the body’s energy.
Techniques such as gentle pressure, stretching, and movement along the meridian can enhance the flow of Ki and support the body’s natural healing processes.
By focusing on the Triple Heater, a Shiatsu practitioner can address issues related to energy imbalances, fluid retention, immune support, and overall homeostasis.
Overall, the Triple Heater meridian is essential for maintaining the body’s internal balance and supporting its ability to adapt and protect itself. Its role in regulating energy and fluids makes it a key focus in both TCM and Shiatsu practices.
Soke Joseph Miller has been involved for more than six decades in Japan mastering the art of Hakko-Ryu Jujitsu under its founder Okuyama sensei.
Along with his traditional martial arts training, he also underwent years of hands-on training and study of Japanese Shiatsu (Acupressure).
Soke Joe Miller has also Co-Authored the book The Healing Touch Complete with Allen Woodman. Soke Joe Miller teaches in his own school in Hachioji, Japan as well as conducts international seminars upon request.
For more information please feel free to contact Joe miller via facebook @ Soke Joseph Miller or through his website ww.peacefulmountainsystemtaizanryu. site
a
A brief history……… Bruce Lee was sent to the US from Hong Kong when he was 17. He attended Seattle High School and later the university. While in Seattle, he taught Wi fu classes, with some of his students being Taky Kimura, Jesse Glover, James Demille, and others. While in Seattle he had the opportunity to test his WC fighting skills against challenges by various karate practitioners, which were very successful.
James Yimm Lee was a well-known and respected Sil Lum kung fu and iron palm master from Oakland, California He heard of Bruce Lee’s skill and decided to travel to Seattle and meet him. Even though James was twenty years older than Bruce, they developed a close relationship and James decided to train with Bruce in his system of gung fu.
In 1964 when Bruce married Linda Caldwell, they flew to Oakland on the same day, and moved in with James and his family This gave them an opportunity to train on a daily basis and they subsequently opened up a small storefront school in Oakland.
One evening they were visited by Wong Jack Man, a representative of Bay Area kung fu instructors. He told Bruce that the Chinese elders were unhappy that he was training gung fu to Non-Chinese students and they demanded that he ceased immediately, and that if he refused Man would return and Bruce would be formally challenged to a fight. Bruce made it very clear that he would teach whom he wanted and said, “Let’s just fight now, why wait.” James locked the front door until the fight was over.
The fight was witnessed by James and a very pregnant Linda. The confrontation lasted a few minutes with Bruce Lee winning and Man left never to return. Bruce showed James how much his knuckles were bruised because of hitting Man so many times as he was running away from Bruce. But Lee was upset because he felt that he should have finished the fight sooner This is a major event in the future development of Jeet Kune Do.
Immediately Bruce decided to make his own fighting system that wasn’t so traditional and classical as Wing Chun.
From then on, Bruce and James spent almost every night in James’ garage (now their Oakland school) working out and experimenting with new fighting techniques and strategies. Bruce modified many Wing Chun techniques and streamlined them to be more compatible with street fighting He also added western boxing and some of the skills he had from fencing while he lived in Hong Kong.
Professor Wally Jay, the grandmaster of Small Circle Jujitsu, lived near San Jose and visited them frequently. Prof. Jay said Bruce and James’s research and development training sessions were intense and rough. They were often slamming each other off the garage ’ s concrete walls, which would go on night after night and on weekends. Consequently, this resulted in a nonclassical, non-tradition fighting system, which Bruce named “Jun Fan Gung Fu” (Jun Fan was Bruce’s Chinese name.)
In 1967, Bruce rebranded his system, feeling that the name “Jun Fan Gung Fu” was too limiting. He wanted to emphasize that his art was not just a Gung Fu art but a unique and innovative system. This is how Jeet Kune Do was born In a 1966 interview with Black Belt magazine, Bruce clarified that his art was nontraditional and nonclassical. It was not bound by the rules and traditions of other martial arts but was developed for the “actual reality of combat ” He referred to it as “Scientific Street fighting.”
Having been a well-known Kung Fu instructor and lived in Oakland all of his life, James Lee knew everyone who was anyone in the martial arts in California. He invited some of them to his Oakland school and meet Bruce and see his Jun Fan Gung Fu system. One of them was Ed Parker who was very well known in the movie / TV industry and the martial arts.
Master Parker liked Bruce and was impressed with his martial arts skills. He invited Bruce to put on a demo at his Long Beach Invitational Karate Champion tournament. This opportunity gave Bruce exposure to the national martial arts community.
Parker helped him to get the role of “Kato” on the TV show “Green Hornet” which gave him national exposure to the general public. During this time Black Belt magazine wrote a two series article on Bruce which gave confirmation that he was in fact a highly skilled martial artist and not just an actor.
Bruce Lee’s career was then launched and his Jeet Kune Do system also became well known. Soon after he starred in kung fu movies based out of Hong Kong, with the most famous being “Enter the Dragon
When I was in Vietnam in 1971, I read in “Karate Illustrated” that there was a JKD school in Oakland with James Lee being the instructor I had been a karate instructor for years by this time, and after seeing Kato on Green Hornet, I really wanted to learn Lee’s system. I knew I was going to be rotated to the Bay area when my tour of duty was up.
I wrote to James, and he set me up with and meeting with him upon my return. I got back to Alameda, had an interview with James and he accepted me as one of his few students.
Within two weeks I was training in JKD in his Oakland garage. The JKD training was amazing, James Lee was an exceptional instructor. The training was hard and intense, the techniques were all combat based, no sport, no rituals, no aesthetics. There were no uniforms, we trained in street clothes or sweats and wore shoes. Some guys even wore combat boots. James was a strict instructor, and he didn’t tolerate slackers. If you didn’t give him one hundred percent, you were out. I loved it.
During my time there I witnessed him kick out several students All of the students were Chinese except for me so I had to perform even harder to gain respect.
In late 1972, I was discharged from the navy and left to return to Oklahoma to finish college with a degree in Police Science.
I started a small martial arts class and requested James’s permission to teach them JKD He sent me a letter giving me permission to “share” my JKD knowledge with them and included an 18–24-month JKD training outline to use (which Bruce had actually written and typed.) He included ten of his (now very rare) little red books, “Introduction to JKD,” to distribute to my students.
James taught a very diversified curriculum in his JKD class The curriculum consisted of empty hand strikes and punching, developing speed, front kicks, sidekicks, hooks kicks, back kicks, trapping hands, cross energy drills, counter against common blocks, block, and counters, entering to striking, mook jon, and other training equipment and bag work. All of the training was geared for combat only. (Note that there was no Kali, Escrima, or Muay Thai. This appeared years after Bruce and James died.) This is referred to as the “original JKD,” the Core JKD,” and the “Pre-1973 JKD.” This is the actual JKD that Bruce Lee developed. Bruce called it “Scientific Street fighting.” I spent ten years in law enforcement as also as a civilian, I used JKD in real street combat and I can assure you it worked extremely well. I also taught numerous military special operations personnel, Homeland security personnel, and many law enforcement officers. JKD is flexible and blends very well in these various combat occupations
I stayed with JKD for over 50 years not because Bruce Lee founded it, but because it works in the street and in the battlefield. I’m a warrior, I don’t care what it’s called or who developed it, all I care about is does it really works in a fight, and that I will be going home instead of the hospital or the morgue. The Original JKD works for me.
This is the official definition of the Original Jeet Kune Do as established by Gary Dill’s Jeet Kune Do Association: “The Oakland / Original Jeet Kune Do is a non-classical, nontraditional Chinese American martial art developed for Scientific Street fighting. Developed by Bruce Lee, assisted by James Lee, in Oakland, California during the mid 1960’s. Wing Chun gung fu, western boxing, and fencing are the three primary fighting components. JKD adheres to the principles of individuality, realism, and simplicity. It was developed for actual combat and not for sport competition.”
Tereza Cvingerová didn’t set out to be a kickboxing champion. In fact, she stumbled upon the sport almost by accident Her story isn’t one of a prodigy destined for greatness from an early age, but rather of a young woman who found her calling in the most unexpected way and turned it into a lifedefining passion.
When Tereza was 14, she was just like any other teenager searching for something that made her feel alive. She had tried artistic gymnastics, but it didn’t quite fit. Too tall and too strong for the delicate balance of the sport, she moved on to horse riding. But that, too, felt lacking; it was more about the horse than the rider, more about the money than the skill.
Frustrated, she started attending circle training sessions, something to keep her active and occupied. It was during one of these sessions that her coach, who also taught kickboxing, noticed something in her. He suggested she try the sport, perhaps seeing in her the strength and tenacity that gymnastics couldn’t quite harness.
Tereza was hesitant at first kickboxing was a far cry from the graceful routines she had grown accustomed to But she gave it a shot. The first time she stepped onto the mat, gloves on, heart pounding, something inside her clicked.
By Sumiko Nakano
17 September 2024 / Vol 1 - No 7
ove at first sight,” she recalls. ing wasn’t just a sport; it was a on Here was a place where her h was an asset, where her nation mattered more than the ent she used or the money she had. re she trained, the more she realized what she had been searching for wasn’t content to simply practice; ted to compete. Just a year and a half training, she entered her first tion She was nervous her heart she stepped into the ring, ded by competitors with far more nce. But the moment the fight instinct took over. Tereza fought her he finals, defying her own tions. She didn’t win, but finishing n her first competition was more e had hoped for. It was a sign of what e.
te of competition lit a fire in her. rained harder, pushed herself and soon began competing in ional tournaments. Her skills ed with each fight, and before long, ned a spot on the national team. She ust a girl who stumbled into ing anymore; she was a fighter with al.
ereza found herself at the Junior an Championships in Macedonia, nting her country on a stage she had magined she’d reach. The pressure mense, but so was her determination. mpeted in both light contact and t disciplines, and to her amazement, n gold in both. The victories were a nt to her hard work and the ng of her recognition as a serious er in the sport.
But as anyone who’s ever competed knows, success brings new challenges. With her wins came expectations both from others and from herself. Moving up to the senior level, she was no longer just a promising young fighter; she was someone to watch out for. The transition was tough, and at her first senior world championship, she didn’t perform as well as she had hoped, finishing third in kicklight. It was a hard pill to swallow for someone who had grown used to winning.
The loss at the senior world championship was more than just a defeat in the ring; it was a mental blow. For the first time, Tereza had to grapple with the reality that winning wasn’t guaranteed, no matter how hard she trained It was a moment of reckoning one that could have pushed her away from the sport. But instead, it became a turning point, a testament to her resilience and determination.
Tereza realized she needed to strengthen her mind and body and sought a sports psychologist. This move would shape the rest of her career. With professional guidance, she learned to manage the pressure, deal with setbacks, and, most importantly, keep pushing forward This wasn’t just about fighting anymore; it was about mastering herself.
The following year, Tereza made a bold decision she would drop to a lower weight category, believing it would give her an edge. She trained harder than ever, but once again, she fell short, finishing third at the European Championships. Yet, this time, she didn’t let the loss define her She kept fighting, and a year later, she tasted victory again. She finally defeated her biggest rival in light contact, a moment of personal triumph. But in Kick light, her favored discipline, she truly shone, winning the world championship
This victory wasn’t just another title; it was a turning point. Feeling confident in her abilities, Tereza transitioned from tatamibased competitions to ring fighting a bold and significant move that signaled her readiness to take on new challenges. But then, just as she built momentum, the COVID-19 pandemic struck
The pandemic brought the sports world to a grinding halt. Competitions were called off, gyms shuttered, and uncertainty loomed large. For Tereza, it was a time of frustration and introspection. She honed her conditioning and mental fortitude with no fights on the horizon, knowing that when the world reopened, she had to be ready. When competitions resumed in 2021, Tereza wasted no time.
She made her professional debut in K1, winning her first fight and becoming the international champion of Poland. It was a triumphant return, but there was more to come Later that year, she competed in the K1 World Championship, finishing second. This time, she competed in the +70kg category, but the fight revealed a new challenge: her opponent’s sheer size and power were difficult to overcome Tereza realized she needed to rethink her strategy, including her weight category, to continue competing at this level.
In 2022, Tereza set her sights on the European Championships, which also served as a qualification event for the European Games. This was the most enormous opportunity yet in her career, and she prepared all year for it. But the road wasn’t easy. Due to a lack of funding from her government, Tereza had to cover the costs of the trip herself, a stark reminder of the struggles athletes often face behind the scenes.
Despite these challenges, Tereza made it to the championship, only to face a formidable Serbian fighter in the first round. For the first time in her career, she was eliminated in her opening fight. It was a devastating blow, but Tereza had learned by now that setbacks are part of the journey. She didn’t give up Instead, she looked forward, her eyes on the next challenge.
In 2023, Tereza entered the World Championship in full contact with a sense of purpose She fought her way to the final, only to face her old nemesis from Norway a fighter she had never beaten. The match was intense, a culmination of years of rivalry. Tereza fought with everything she had, but once again, she fell short, losing in the final It was a tough loss, but Tereza didn’t let it break her spirit. She returned to K1, where she won two world cups and one European cup in quick succession. These victories were sweet, but they were also a prelude to something bigger. The most important event on her horizon was the European Championship in November, where she hoped to qualify for the 2025 World Games in China a dream she had been chasing for years.
Tereza Cvingerová’s story is far from over. It’s a story of a young woman who found her passion by accident, who has faced setbacks and disappointments but has never stopped fighting She isn’t a global superstar or a household name, but she’s a fighter in every sense of the word. Her journey in kickboxing is one of grit, resilience, and the relentless pursuit of a dream. As she prepares for her next challenge, one thing is clear: Tereza is a fighter, and her story is one worth following, punch by punch, victory by victory.
Written by Sumiko Nakano
In the early 18th century, Japan was under the rule of the Tokugawa shogunate, a period known as the Edo period. This era was marked by strict social order, economic growth, and isolationist foreign policies The Tokugawa family, who led the shogunate, maintained peace and stability through a rigid class structure and a powerful military government.
At the heart of this society were the samurai, warrior-aristocrats bound by the Bushido code. Bushido, meaning "the way of the warrior," emphasized loyalty, honor, bravery, and self-discipline. Samurai were expected to live and die by these principles, dedicating their lives to serving their daimyo, or feudal lords, and maintaining their own personal honor. Daimyo were powerful landholding lords who controlled vast territories and commanded armies of samurai. They ruled their domains autonomously but were required to remain loyal to the Tokugawa regime, navigating a complex political landscape that often led to rivalries and conflicts
The story of the 47 Ronin centers on Asano Naganori, the daimyo of Ako Domain, and Kira Yoshinaka, a high-ranking shogunate official. Asano was appointed to receive and entertain envoys from the Imperial Court in Kyoto, a prestigious duty that required strict adherence to court etiquette. Kira, responsible for instructing Asano in these protocols, was known for his greed and corruption.
In early 1701, preparations for receiving the envoys began. Tensions between Asano and Kira escalated due to Kira's persistent demands for bribes, which Asano refused to pay. On March 14, 1701, while inside Edo Castle, Kira insulted Asano, possibly mocking his provincial background and questioning his understanding of court procedures
Enraged and unable to contain his anger, Asano drew his sword and attacked Kira, wounding him but not killing him.
Drawing a weapon within the shogun’s palace was a severe breach of protocol and law. The shogunate responded swiftly: Asano was arrested and ordered to commit seppuku, a form of ritual suicide that allowed him to die with honor. On the same day, March 14, 1701, Asano carried out this order, disemboweling himself as per the ritual, and was subsequently decapitated by a kaishakunin, a second who ensured a quick death.
The death of Asano Naganori on March 14, 1701, cast a shadow over his loyal samurai. With their lord's ordered seppuku, they were thrust into the precarious existence of ronin. In the rigid social hierarchy of the Edo period, being a ronin was a fate laced with social and personal turmoil
For the samurai, their identity and honor were inextricably linked to their daimyo and their domain. With Asano’s death and the confiscation of his lands, these warriors lost not only their source of income but also their place in society. They were no longer retainers of a powerful lord but wandering, masterless samurai This sudden shift from samurai to ronin brought with it a profound sense of disgrace. Bushido, the way of the warrior, demanded unwavering loyalty to one's lord, and failing to protect or avenge him was seen as a deep failure.
In feudal Japan, ronin were often viewed with suspicion and contempt. Unlike samurai who served a daimyo, ronin lacked the stability and respectability of a formal position. They were seen as drifters and, sometimes, as troublemakers prone to banditry or mercenary work. This stigma only added to their social ostracism, making life as a ronin difficult and humiliating
The psychological toll on Asano’s samurai was immense. The shock of their lord’s death, coupled with the immediate loss of their purpose and honor, plunged them into despair. The ideals they had lived by loyalty, honor, and duty now demanded that they avenge Asano's death, regardless of the personal cost
The need for vengeance was rooted in the samurai’s code and their perception of justice Although Asano had indeed drawn his sword within Edo Castle, which was an undeniable breach of protocol, many of his retainers and contemporaries viewed the circumstances as unfairly harsh. Asano was repeatedly provoked by Kira Yoshinaka, who was widely recognized as a corrupt and manipulative official.
The samurai believed that Kira's actions had driven their lord to his breaking point, and that Asano’s punishment did not fit the provocations he had endured. In their eyes, Kira’s continuous dishonor towards Asano warranted retribution, and the failure of the shogunate to penalize Kira only deepened their sense of injustice.
Amidst this turmoil, Oishi Kuranosuke, the chief retainer of Asano, emerged as a beacon of resolve and leadership. Recognizing the need to restore their honor, Oishi began to orchestrate a plan for revenge. His calm and strategic mind were crucial in guiding the ronin through their darkest hours. Oishi's leadership provided a sense of purpose and unity, rallying the ronin around a single, unwavering goal: to avenge their master
For nearly two years, the ronin lived ordinary lives, dispersing to avoid suspicion. They took on various occupations and concealed their true intentions, biding their time and gathering intelligence on Kira Yoshinaka. This period of waiting and meticulous planning was a testament to their patience and dedication to Bushido.
Their commitment to avenging Asano's death, despite the personal risks, reflected the core values of loyalty and honor. They understood that their quest for vengeance would likely end in their own deaths, yet they remained steadfast in their resolve. Their journey was not just about retribution; it was about restoring the honor of their master and themselves.
By avenging Asano, the ronin believed they could right the wrongs inflicted upon their lord, challenge the corruption embodied by Kira, and demonstrate their unwavering loyalty and adherence to Bushido. Their actions were meant to honor Asano’s memory, showing that even in death, a samurai’s spirit and duty to their lord could transcend the grave.
The carefully laid plans of the 47 ronin culminated on a cold winter night, nearly two years after their lord’s death. On December 14, 1702, their moment of retribution finally arrived.
Under the leadership of Oishi Kuranosuke, the ronin gathered in Edo, their resolve hardened by months of meticulous planning and unwavering commitment to their cause.
The attack on Kira Yoshinaka's mansion was as methodical as it was swift. The ronin split into two groups, one led by Oishi himself and the other by his son, Oishi Chikara. They approached the mansion under the cover of darkness, taking up positions at the front and rear gates Despite the freezing weather, their spirits burned with the fire of vengeance.
Kira’s mansion was heavily guarded, a testament to his fear of retribution. The ronin, however, were undeterred. At the signal from Oishi, the attack began. They sounded a drum to announce their presence, a bold declaration that they had come to exact their revenge.
The guards, caught unaware by the sudden assault, were quickly overwhelmed by the ronin's fierce determination and strategic prowess
The ronin methodically moved through the mansion, neutralizing guards and searching for Kira The battle was intense but shortlived. The element of surprise, combined with their disciplined approach, gave the ronin the upper hand. Remarkably, none of the ronin were killed during the attack, a testament to their careful planning and execution. They suffered some injuries, but their determination carried them through. Kira, realizing his life was in grave danger, attempted to hide in a storage shed. However, the ronin were thorough in their search.
After a meticulous sweep of the mansion, they found Kira cowering in the shed, dressed in his nightclothes and trembling with fear. Oishi Kuranosuke, recognizing the man who had caused so much suffering, approached him with a grim sense of justice.
Kira was offered the chance to commit seppuku, to die with some measure of honor. He refused, paralyzed by fear. Seeing that Kira would not take his own life, Oishi Kuranosuke stepped forward and, with a single decisive stroke, beheaded Kira Yoshinaka. The ronin had fulfilled their vow. They had avenged their lord and restored his honor.
With Kira’s head in their possession, the ronin marched through the streets of Edo to Sengakuji Temple. There, they washed Kira’s head in a well and presented it at the grave of their master, Asano Naganori.
This act completed their duty, signifying the restoration of Asano’s honor and the fulfillment of their samurai obligation.
As dawn broke, the ronin surrendered themselves to the authorities. They made no attempt to flee or resist arrest, fully aware that their actions would have severe consequences.
Their bravery and adherence to the Bushido code had transformed them from disgraced ronin into paragons of loyalty and honor.
With the dawn of a new day, the ronin, having fulfilled their duty, surrendered themselves to the authorities. Their bravery and adherence to the Bushido code had transformed them from disgraced ronin into paragons of loyalty and honor.
The shogunate was faced with a complex decision. The ronin had undeniably broken the law by taking Kira's life, but their actions were also viewed with admiration by many who saw their unwavering loyalty and courage as the highest expression of samurai virtue. After much deliberation, the authorities decreed that the ronin would be allowed to die with honor.
On February 4, 1703, 47 ronin were ordered to commit seppuku, the ritual suicide that would allow them to restore their honor fully. However, only 46 ronin carried out this final act. One ronin, Terasaka Kichiemon, was spared from this fate. There are various accounts as to why he survived. Some suggest that he was sent away during the raid to inform others of their actions, ensuring the story of their loyalty and vengeance would be told. Others believe he was simply fortunate to survive the final roundup. Regardless of the reason, Terasaka Kichiemon lived to tell the tale of his comrades' ultimate sacrifice, and his survival allowed the story of the 47 ronin to endure.
The ritual of seppuku was solemn and precise. Each ronin dressed in a white kimono, symbolizing purity, and was provided with a tanto, a short ceremonial blade. They performed the ritual with calm dignity, demonstrating the bravery and discipline that defined their lives. A trusted comrade, known as a kaishakunin, stood by to deliver a swift decapitation to ensure a quick and honorable death.
As the 46 ronin faced their deaths with unwavering resolve, their final moments were a testament to the principles they held dear Each man met his end with the same courage and honor that had driven them to avenge their master. Their collective seppuku was unprecedented in its scale and impact, leaving an indelible mark on Japanese history and culture.
The ronin were buried alongside their beloved master, Asano Naganori, at Sengakuji Temple Their graves became a pilgrimage site, drawing countless visitors who came to pay their respects to these iconic figures of loyalty and honor. The story of the 47 ronin, from their master’s disgrace to their own honorable deaths, etched their legacy into the annals of Japanese history.
Their tale is one of unwavering commitment, meticulous planning, and the ultimate sacrifice in the name of loyalty and honor. Their actions carry a profound weight that resonates through the ages.
In the centuries that followed, the story of the 47 Ronin continued to inspire and captivate people worldwide. It has been retold in countless forms of literature, theater, and film, each adaptation preserving the essence of their extraordinary courage and dedication.
The legacy of the 47 ronin is a powerful reminder of the enduring power of loyalty, honor, and the samurai spirit, resonating through the ages and continuing to inspire generations to come.
As the 46 ronin faced their deaths with unwavering resolve, their final moments were a testament to the principles they held dear. Each man met his end with the same courage and honor that had driven them to avenge their master. Their collective seppuku was unprecedented in its scale and impact, leaving an indelible mark on Japanese history and culture.
The ronin were buried alongside their beloved master, Asano Naganori, at Sengakuji Temple. Their graves became a pilgrimage site, drawing countless visitors who came to pay their respects to these iconic figures of loyalty and honor The story of the 47 ronin, from their master’s disgrace to their own honorable deaths, etched their legacy into the annals of Japanese history.
Their tale is one of unwavering commitment, meticulous planning, and the ultimate sacrifice in the name of loyalty and honor. Their actions carry a profound weight that resonates through the ages.
In the centuries that followed, the story of the 47 Ronin continued to inspire and captivate people worldwide. It has been retold in countless forms of literature, theater, and film, each adaptation preserving the essence of their extraordinary courage and dedication.
The legacy of the 47 ronin is a powerful reminder of the enduring power of loyalty, honor, and the samurai spirit, resonating through the ages and continuing to inspire generations to come
International M
Master Bohdi S
The Wisdom Wa
This month, we are interviewing Dr Bohdi Sanders, The Wisdom Warrior. Dr. Sanders is a 5th Dan in Shotokan Karate has a Ph.D. in Natural Health, has written 17 books and coined the terms “warrior wisdom,” “the warrior lifestyle,” and “Warrior philosophy.” Sanders has written hundreds of articles on martial arts and warrior philosophy and is a columnist for International Martial Arts Magazine.
IMA: What got you interested in martial arts?
Bohdi: I grew up street fighting. I knew what it meant to be caught in a bad, life-or-death situation with basically no options, and I didn’t like the feeling. One evening I got caught in a bad situation, and having had a bit too much to drink, I was not able to defend myself. I was left lying in the gravel behind a big hillbilly night club. I came to with only the collar of my shirt left around my neck and beat to a pulp.
That night I vowed never to be in that situation again, that I would never lose another fight. And to this day, I haven’t. After that beat-down, I happened to run into that same guy a few months later
He got in my face again but with different results. I never had any more trouble from him or his buddies after that. I had nowhere to learn martial arts, as I lived in rural Mississippi. It was another seven years after that before I walked into my first dojo.
IMA: Who was your first martial arts instructor?
Bohdi: My first instructors were Bob and Nikki Allen. I had a paint company in Louisiana and had just started taking classes with them. Their home was right behind their dojo. It was a big house and in bad shape Master Allen did not like the original price that I gave him and offered a trade. So, I painted his house for a lifetime of karate instruction. That was enough to get me hooked. I have been a martial artist ever since that day.
IMA: What is your style?
Bohdi: My official rank is in Shotokan Karate. I have a 5th Dan in Shotokan. I have also done some training in ninjutsu, krav maga, kajukenbo, and escrima
IMA: There is much philosophy in your writings and books. What were your influences?
Bohdi: I have always enjoyed philosophy and wisdom literature. Even as a teenager, I enjoyed studying quote books and different philosophies I have studied wisdom literature for over 40 years. I got into my studies seriously after my first bad car wreck. When you have a close call in life, it awakens you. I have studied virtually all religious teachings, which are amazingly similar when you get to the more profound teachings. I have also learned the teachings of the sages from throughout the world: the Stoics, the Greeks, the great teachers from Asia, and many others.
IMA: Have you taught martial arts or had your own dojo?
My books primarily explore martial arts and warrior philosophy, several of which have achieved the coveted #1 spot on Amazon’s Bestseller List. It's been quite a journey, considering I started without knowledge of martial arts. Today, I'm proud to call martial arts legends like Sifu Al Dacascos my personal friends and mentors, a testament to the depth of my immersion in this field
IMA: I know you have several college degrees. Where did you attend college?
Bohdi: I started my studies at Ole Miss, the University of Mississippi, and graduated from Fort Lewis College in Durango, CO. I studied computer science but got my first degree in sociology, with a minor in history. I also have advanced education and natural health degrees from Grand Canyon University and Clayton College. The martial arts taught me perseverance and determination, which I used to follow through on my degrees.
Bohdi: I taught my sons when they were very young. My older son, Stephen, continued to earn his black belt in Shotokan. I also taught briefly in a school in a small school in Missouri…that was back in 1998, only a year or two after I achieved my 1st Dan.
True wisdom is universal, meaning it applies to all people no matter where they are or how they live. Our schools and our children would be so much better off if the schools taught the wisdom of the sages and the Stoics in class.
I studied as much philosophy and wisdom literature as I could get my hands on. Used bookstores are great for finding a lot of philosophy books. When I started writing, I integrated my love of philosophy and wisdom literature with my love of the martial arts. I found that the philosophy and wisdom that I enjoyed fit in perfectly with my view of martial arts. That is the basis of my writings, and it has made me well-known. When I started my teachings, there was nobody else who was taking wisdom from the Stoics, the Greeks, Gracian, Goethe, and all the other sages, and integrating that wisdom with the martial arts.
Most of the martial arts books that had to do with philosophy only focused on philosophy from Sun Tzu and Musashi. Still, they left out much wisdom from Confucius, Lao Tzu, and philosophy from other parts of the world. I integrated wisdom from around the world into my teachings. Any person can learn something from anyone. Each sage has something unique to teach us, and they do so in their own way.
I used the teachings that I found fit with my philosophy. And those I did not find helpful, I left behind. Many people do not realize that martial arts are not limited to Asian countries. The term “martial arts” means the art of war or fighting and is not limited to Japan, China, or Korea. People worldwide have practiced “martial arts” for thousands of years. Look at the Greeks, the Trojans, the Romans, the Celts, the Israelites, etc. They all had their “martial arts” system, so why shouldn’t martial arts and warrior philosophy contain philosophies and wisdom from everywhere?
IMA: What is your philosophy about the best martial art or style?
Bohdi: Every martial art has unique offerings, and there's no one-size-fits-all regarding the best martial art or style. It's all about the individual. Each person is different, with unique bodies, muscle types, and injuries. This is why Bruce Lee advocated for a personalized approach, encouraging his students to adopt what worked for them and discard what didn’t
Despite my primary focus on Shotokan Karate, I've adopted an adaptable approach, taking what serves me and discarding what doesn’t This adaptability has become especially crucial after enduring several car wrecks and multiple surgeries. Some techniques are no longer practical or beneficial for me, and I've had to adjust accordingly.
True self-defense must consider everything. You must be smart and see all the angles Each person must know what they can do and what they cannot do. Not everyone is going to be like Bruce Lee or Chuck Norris. You must know your own strengths and weaknesses. Use your strengths to your advantage and defend your weaknesses. The question shouldn’t be “what’s the best martial art,” but rather, “what’s the best martial art for me?”
IMA: You write a lot about warrior wisdom or warrior philosophy, and you talk about the warrior lifestyle. What does this mean?
Bohdi: Warrior wisdom and warrior philosophy are simply wisdom/philosophy that motivates the warrior to live as he/she should. Warrior wisdom is wisdom from around the world that I have applied to the warrior lifestyle. I have gotten a lot of flak for using the term “the warrior lifestyle,” mostly from people who have no clue what it means to be a warrior. The warrior lifestyle is not some new fad or social media trend. It is simply the ideal of how true, balanced warriors can live their lives.
Master Gichin Funakoshi, the founder of modern-day karate, stated that the ultimate purpose of karate is the perfection of one ’ s character, and he wrote 20 precepts about how one should conduct oneself. These are ideals to aim for in life.
It’s the same for my teachings on the warrior lifestyle. It’s an ideal for people to live up to. It is about living a life of excellence in every area spirit, mind, and body. Of course, we all fall short of these ideals at times. But the warrior lifestyle is not about being perfect; nobody is perfect.
Every day is a new opportunity to start fresh and strive for perfection in your character. Falling short doesn’t mean you have failed; it just means you have identified a weakness in your character or your life that you need to improve.
IMA: I know that when you use the term “warrior” or “warrior lifestyle,” it offends some people. Why do you think that is?
The warrior lifestyle is based on character, honor, integrity, courage, and all the other character traits I write about It also involves working to perfect one's spirit and physical body. It aims for excellence in every area of life.
Bohdi: In this day and age, many people are offended every time the wind changes directions. There are people who actually look for things to be offended by. That is their issue, not mine. The people who are offended by my using those terms are mostly people with ego problems They want to believe that they are special and that only those who work in certain warrior jobs for a living should be able to use those terms.
That is simply ridiculous. Being a warrior has nothing to do with what you do for a living. There are people in the military who are absolutely bad ass warriors. On the other hand, I have seen people who were in the military who are not even close to being warriors. Being a warrior comes from the inside, from your spirit, not from your choice of livelihood.
I do know that my teachings have helped thousands of people worldwide, so I must be doing something right.
“Every day is a new opportunity to start fresh and strive for perfection in your character. “
Bohdi Sanders, Ph.D.
IMA: There are obviously different opinions or definitions of what being a warrior means. How do you define being a warrior?
Bohdi: My definition of a true warrior is someone who has the ability and will to fight to protect himself, his friends, his family, and his ideals, and at the same time, seeks the perfection of his own character through a life lived with honor, integrity, and an unflinching dedication to what is right according to his own code of ethics. The ability to fight is only a small part of this definition. The true warrior has to develop more than his martial arts skills. The qualities of the true warrior go much deeper than that.
Warriors should exhibit the best qualities among men. The true warrior makes a firm decision to try to perfect his character and to live by a strict code of ethics. His word is his honor. He lives life a little more seriously than most, but at the same time lives life to its fullest and doesn’t take himself too seriously. He sees through the veil of appearances without looking down on those who are less perceptive.
Family and friends are important to him, and they know that they can always count on him for protection and help in their times of need. He bases his decisions on his code of ethics, and he instinctively knows right from wrong and chooses right.
The true warrior’s code is ingrained in his spirit and is a part of his being. The warrior is a man who shoots for excellence in everything he does. These are the things which make someone a true warrior, and the development of these traits leads to the warrior lifestyle.
IMA: I have read where you stated that “self-defense leave nothing out.” What do you mean by this statement?
Bohdi: If you consider the state of our country today, you will understand that it is not just the malicious criminal that you must defend yourself against. Yes, you absolutely must keep your self-defense skills sharp, but you must also be aware that there are many things you must defend against. You must be careful about what you say, or someone will try to twist what you say and use it against you.
Online bullying is also a hazard that we must cope with in today’s online social media fair. Having to defend against attacks from the cyber realm is just as important as a physical defense
Some of these things are a part of complete self-defense. In fact, I would say that over your lifetime, you will have a much greater need to defend yourself against these other things than against some mugger or someone who wants to assault you physically. You must make sure that your self-defense is complete. True self-defense leaves nothing out!
IMA: What do you think is the biggest challenge for martial arts today?
I understand that people train in martial arts for different reasons, but authentic martial arts were never meant for sport or a hobby. Genuine martial arts were meant to be the art of war They were for selfdefense. Many dojos have forgotten this. The biggest challenge for martial arts is that they have been watered down because they lack a better term. Many have become little more than after-school daycare programs.
Another pressing issue in today’s martial arts is the prevalence of out-of-control egos. Some individuals will buy rank and titles or even bogus martial arts Hall of Fame awards It's important to note that many martial artists are unaware that some of these halls of fame are nothing more than money-making scams. Some are awarded a Martial Arts Hall of Fame award as the “Master of the Year,” and 40 others receive the same award, which clearly indicates a scam. To shed light on these scams, I've addressed these issues in my book, DEFIANCE: The Dark Side of the Martial Arts It's a stark reminder that the love of money is the root of all evil in the martial arts community.
IMA: Who would you say is your mentor in the martial arts?
Bohdi: I have two mentors. The first is Shihan William Jackson. He taught me down-and-dirty martial arts and a lot about survival. He was a survivalist who lived in the San Juan mountains outside of Dolores, Colorado. The other martial artist that I consider my mentor is Sifu Al Dacascos. I owe Sifu Al a lot. He has been a friend and mentor for years now. He is the best martial artist I have ever trained with.
IMA: What are your most memorable moments in your martial arts journey?
Bohdi: In 1997, I started a Shotokan program with 65 students. I learned a lot by teaching those guys. I hold a couple of Martial Arts Hall of Fame inductions dear to my heart Through my writing, I have met so many amazing martial arts masters.
While working on my book series, Secrets of the Martial Arts Masters, I developed friendships with many great martial artists. Even Chuck Norris agreed to do a chapter for me. I was greatly honored to have so many great martial arts masters agree to participate in that project
Their willingness to share their knowledge and experiences for the benefit of the martial arts community was truly inspiring. I am deeply grateful to Grandmaster Fumio Demura and all the other masters who agreed to write a chapter for me.
IMA: You have written 17 books. Which is your favorite? Which is your fans’ favorite?
Bohdi: That is like asking which of my kids is my favorite. LOL I think they are all great books. I really do. I try to write the kind of books that I would buy. The book that I refer back to the most is titled Strategic Wisdom: Mastering the Game of Life.
IMA: You are now in your 60s. Do you have any advice for older people training in the martial arts?
Bohdi: Yes, I do The key is to be selfaware. You're not in your twenties anymore, and while you may still be formidable, you need to adjust your workouts. It's easy to feel good about yourself and believe you can still do what you once did, but it's also easy to overdo it and set your training back if you're not careful. Spend more time warming up and be much more cautious with your training It may sound obvious, but it's easy to start feeling really good about yourself and push things a little too far and injure yourself.
Grandmaster Richard Norton wrote a really good chapter on this subject for my Secrets of the Martial Arts Masters series. If you are an older martial artist, I highly recommend that you get a copy of that book and read his chapter.
It will make you feel better about getting older and still training
IMA: For someone interested in getting started on the warrior’s path, what should they do first and continue to keep in mind?
Bohdi: They should study the ways of the warrior. There are several good books which teach men and women the principles of warriorhood. My books are a great place to start. They have received high praise from both top martial artists and those with military experience.
I recommend that they do some reading and some self-reflection on how they are currently living. Then, take the knowledge that they learn and develop a personal code of honor. Find a good martial arts instructor who teaches and supports living a life of honor and integrity and models what he says he believes. Also, learn some real-world self-defense techniques if you haven’t already.
Living the warrior lifestyle is a journey; it is not a goal that you can achieve and then check off of your to-do list. It is a lifelong process. You have to continue to improve yourself each and every day. Living the warrior lifestyle is a never-ending journey, not a destination
IMO: Is there any certain order that you recommend someone read your books in?
Bohdi: Not really. When I am asked that question, I usually recommend that they start with Modern Bushido: Living a Life of Excellence, then BUSHIDO: The Way of the Warrior, and then Strategic Wisdom: Mastering the Game of Life. But each of my books stands alone and can be read in any order that the reader desires. Just like any other skill, my writing has improved over the years. Many readers like to read my books in order from the first to the last. That would be: 1) Warrior Wisdom 2) WARRIOR 3) The Warrior Lifestyle 4) Wisdom of the Elders 5) Secrets of the Soul 6) Strategic Wisdom 7) Modern Bushido 8) Men of the Code 9) Martial Arts Wisdom 10) BUSHIDO: The Way of the Warrior 11/12) Secrets of the Martial Arts Masters volume 1 & 2, 13) DEFIANCE: The Dark Side of the Martial Arts 14) The Art of Inner Peace 15) Musashi’s Dokkodo. I think I missed a couple, but that is a good list
IMO: Thank you for this interview and the great information, Bohdi.
Bohdi: You are very welcome. Thank you for putting out such a great martial arts magazine.
Written By Allen Woodman
Bushi warriors, and those of the Samurai class, were distinctively heralded as the pre-eminent authorities on warfare and honed skills of battle. Peasants would bow at the sight of a samurai approaching to show great honor and respect to the warrior even if the samurai was only passing by.
When martial artists think of a warrior figure that exemplifies the meaning of their training and their art, they often envision the traditional Japanese samurai, a finely dressed and wellarmed warrior from feudal Japan.
The samurai, steeped in the culture and tradition of Japanese feudal periods, is the most recognized image of a true warrior. Bushi warriors, and those of the Samurai class, were distinctively heralded as the pre-eminent authorities on warfare and honed skills of battle.
Peasants would bow at the sight of a samurai, showing great honor and respect, often out of both reverence and fear due to the samurai's authority and power.
The stories and legends of the Japanese Samurai have been woven into the fabric of American martial arts society and we hold the samurai to a higher than human standard. The Samurai deserve recognition for great battles fought with much honor.
The fact remains, that in today’s martial arts community, the samurai is considered a master warrior to be emulated by martial arts instructors and practitioners of the arts.
The true origins and the ideologies of the Japanese Samurai class and its individual Bushi or Ronin warriors has been somewhat misconstrued by the martial arts community. The purpose of the Samurai class was to train hard in anticipation of the honor of being chosen by a master or warlord.
The Samurai system as a whole was developed by the barons of feudal Japan to aid in the protection of the house in which they reigned.
While samurai often served as security guards and police within their domains, they also played a crucial role as military forces in regional conflicts and wars.
The Samurai class had a code of ethics and honor, termed the Bushido “The Way of the Warrior”
The Bushido was a spoken, and later written, set of rules and moral conduct that provided the Samurai with a standard that guided their behavior along their chosen path of training and warriorship. The rules were never to be broken under any circumstance and were to be obeyed by all Samurai regardless of which house they protected or under who’s rule they stood.
The term Bushi or warriors from the traditional Japanese language translates to “One who battles” or “A person of war”
Bushido began influencing samurai culture in the 8th century and became more formalized and codified by the 13th century, reaching its most refined state during the Tokugawa period (16031868)
Bushido was a code of conduct for the Samurai and served as a model of behavior for the Samurai and other social classes During the relative peace of the Tokugawa Shogunate, the Samurai had time on their hands, and spent much of that time pursuing other interests, such as becoming scholars
SHI - Gentleman, samurai
DO- The way or the Path
The characters put together mean “way of the warrior” But we need to look at each character to understand their greater meaning.
The character 'BU' refers to warrior or military. The left component represents 'stop,' and when combined with the other strokes under a 'roof,' it conveys a sense of 'honest' or 'righteous' action within a martial context. Four strokes are seen on the left side and towards the bottom, and they appear to be sheltered by a roof.
If we take a look at the Japanese Kanji which are the adopted logographic Chinese characters for the word Bushido, we find that there are three characters that make up the word.
f we take a look at the Japanese Kanji which are the adopted logographic Chinese characters for the word Bushido, we find that there are three characters that make up the word.
These strokes form the basis of the Japanese kanji for the word “stop”, but when the roof is included, it becomes “honest” or “righteous”
The character for earth has a longer base extending past the middle horizontal lines, while 'SHI' represents a gentleman or samurai but requires context to specifically denote a samurai.
The character (SHI) represents a gentleman. SHI is also defined as samurai, but you would not use this character alone to mean samurai. It is interesting that the character for samurai utilizes the character for earth within it.
The final character, “DO,” is familiar to most people in the martial arts. It is the ending character for most major styles and disciplines, such as Aiki” do,” Ju” do,” Sei” do,” DO is understood to mean “the Way ”
The word Bushido came into general usage in Japan in the 17th century Its common usage in the Japanese language and introduction in the West’s lexicon are due to the 1903 publication of Nitobe Inazo’s book Bushido: The Soul of Japan.
Dr. Inazo wrote:
“…Bushido, then, is the code of moral principles which the samurai were required or instructed to observe…More frequently, it is a code unuttered and unwritten It was an organic growth of decades and centuries of military career.” growth of decades and centuries of military career.”
We first find the characters BU-SHI used in a book of early history of Japan written in 797, the Shoku Nihongi There is a chapter in this book which covered the year 721 and the term Bushi is used here (these are the same two characters we know of today).
The reference to this word was about the ideal warrior also being a poet. There is an abundance of literature during the periods of the 13th through 16th centuries on Bushido.
This is when the code heavily emphasized loyalty and devotion There was no higher goal than to risk one’s life for his leader and to die a warrior hero’s death.
When the Meiji Government came into power and the Meiji Restoration began in 1868, there were huge sweeping changes brought throughout all Japan It spelled the end of the Shogunate rule and the samurai way of life, the age of the sword ended.
Bushidō or “Way of the Warrior” is a term of common usage since the late 19th century. It describes a uniquely Japanese code of conduct adhered to by samurai since time immemorial, and loosely analogous to Western concepts of chivalry. Bushido encompasses a system of moral principles. It embodies a code of daily living for the samurai. Those instructed in the code are expected to discipline themselves according to it. The seven principles of budo are as follows.
1. Rectitude. Correct judgment or procedure for the resolution of righteousness. “To die when it is right to die, to strike when it is right to strike.”
2. Courage. A virtue only in the cause of righteousness Death for an unworthy cause was termed a dog”s death. “It is true courage to live when it is right to live, and to die only when it is right to die ”
3. Benevolence. Love, affection for others, sympathy and nobility of feeling are regarded as the highest attributes of the soul “Benevolence brings under its sway whatever hinder its power just as water subdues fire ”
4 Politeness A poor virtue if it is actuated only by a fear of offending good taste. Rather it should stem from a sympathetic regard for the feeling of others. “In its highest form politeness approaches love ”
5 Veracity “Truthfulness ” Lying was deemed cowardly, and it was regarded as dishonorable Indeed the word of a samurai guaranteed the truthfulness of an assertion. No oath is necessary. “Propriety carried beyond bounds becomes a lie.”
6. Honor. A vivid consciousness of personal dignity and worth is implicit in the word honor. “Dishonor is like a scar on a tree which time, instead of effacing only helps to enlarge.”
7. Loyalty. Only in the code of chivalrous honor does loyalty assume importance. In the conflict between loyalty and affection the code never wavers from the choice of loyalty. “A samurai was obliged to appeal to the intelligence and conscience of his sovereign by demonstrating the sincerity of his words with the shedding of his own blood.”
The Samurai that was once the character of feudal Japan, became the woven remnant of a culture that would long carry the samurai deeds in the fabric of society.
The meaning of the word samurai was the truest definition of service to one’s lord or master
This word samurai became the definition of the true sense of duty to others, above all else.
Firstly, it was the responsibility or duty of the samurai to protect his master or house lord, his Oyabun.
Secondly, his duty was transferred to the safety of those within the house walls, the family.
Thirdly, it was the duty of each samurai to sustain and protect the group or other samurai within the overlords command.
Fourthly, it was the safety and protection of the community that was protected under the Shogunate rule.
This is the aspect of the meaning of the word samurai that is missed by many of today’s martial artist The image we have of the samurai as a great Japanese swordsman and warrior scholar is not the true image of a samurai, and it does not portray who the samurai really were or what they actually stood for. The definition of the term samurai and the actual meaning which should be derived from the makeup of the Kanji translates “To Serve”.
“To Serve” is the true meaning of samurai, and this is where our martial arts training should begin and end, as servants of one another. Learning technique is not enough. It is only after we have learned the techniques, and learned to serve, that we will have mastered our chosen art form.
We must add the true meaning of samurai to our martial studies if those studies are to be complete. Our goal must be to protect and to nurture the family, community and friends protected under the Bushi household
As martial artists we often pursue only the values of a single faction of the samurai, one of honed skill and tactics to dissuade an enemy upon encroachment However, this was only a single part of the Samurai’s education and life affirmation.
If today’s martial arts instructors understood the real value of the true samurai code, more would choose the path of Bushi and not just the outward appearance of the Samurai’s pomp and stately manner.
With a true understanding of the Samurai, we are allowed to see the positive goals we should be striving for
Together the martial artists of today need to stand up for their country, communities, and their families, and this is done by serving on another. Service often entails sacrifice and is what should make up the fabric of martial arts.
As martial artists, we need to practice the Seven Principles of Bushido beginning in our own martial community, and within the martial arts industry as a whole.
We must begin to reinstate the code, or see it lost to all in the sweeping changes of our society. In our humble opinions, this is an area we need to work on. We need to learn to protect and support one another, instead of always competing with one another in our separate systems and styles of training.
As traditional martial artists, we tend to seek out like minded individuals who are willing to share their art. Sharing one's art is really the only way to grow, and having a willingness to be taught by, and to teach others, is what the martial arts should be all about.
Let’s start today by reaching out to other martial arts instructors, students and masters alike. Let’s open our minds to different ways of doing things and at the same time return to the past by embracing the Bushido Code of the samurai once again.
Too often, we let politics; ego, finances and fear determine our actions instead of following the Bushido code We, as a united martial arts family, need to cast aside these constraints and become the modern day samurai we are meant to be
Together we must begin the journey of serving, not ourselves, but our martial family, and then spread that out to include our entire communities.
Allen Woodman has been studying martial arts since the age of four. As a child he discovered the world of martial arts early on while growing up on a military base outside Tokyo, Japan
Allen has studied the traditional Martial art of Shotokan Karate directly with Shihan Sensei Ryuichi Sato, a direct student of Osensei Gichin Funakoshi for more than 15 years.
Mr Woodman received his rank of 6th degree black belt at the Hombu Dojo in Japan in early 2011
Since then, Allen has devoted his life to martial arts training and learning. Also holding Dan ranks in Aikido and Jujitsu as well as earning instructor certification in Kabaroan Eskrima directly from Grandmaster Estalilla and training directly with Bruce Lee’s teacher and Grandmaster of the Wing Chun system master Yip Chun in Hong Kong.
By The Real Frank Dux
Most all martial artists are told that to study the martial arts correctly this journey depends on our developing the “correct spirit.”
Sadly, a vast majority of instructors when asked what they mean by “correct spirit” their explanation falls short with them conflating this with our having school spirit you’d experience a pep rally.
Having a correct spirit in the realm of martial arts is another way of describing our operating with Emotional Intelligence.
Having the correct spirit is merely having the ability to manage our emotions as we encounter the emotional tells of others.
There exist what I call the five elements by which to judge if one possesses or lacks “correct spirit” in the martial arts world.
1. Self-awareness - Be aware of your emotions in the moment as they impact your actions, reactions, and behavior Pay attention and take notice when your breathing, heart rate and any tensing in you occurs in response to anger frustration. Develop true selfconfidence by pressure testing yourself.
Strengthen your ability to remain calm in the face of great adversity
2 Self-regulation - Manage your emotions in stressful situations by maintaining a positive outlook Possess what military special operations forces call “the offensive mindset ” This is a proactive mindset.
Having it controls impulsive feelings and behaviors and empowers you to innovate, adapt, take the initiative as well as following through on commitments.
“Change yourself and you change the world” Frank Dux
3. Social awareness – be able to recognize nonverbal cues that others use to communicate; determine their emotional state and what is important to them.
Read the room.
4. Relationship management – Control your emotions, manage your relationships effectively.
This includes having the skills and capability of bonding with others, managing conflict, handling adverse group situations by acquiring skill sets needed in developing productive relationships.
The last but surely not the least trait to discover is probably the most important piece to the puzzle.
5. Empathy - Understanding the emotions, needs, and concerns of other people.
In conclusion, cultivating the correct spirit in both daily life and martial arts requires a deep commitment to personal growth and emotional intelligence.
Finding the inner peace and sustained true spirit in both your daily life and in your martial training can benefit you both mentally and physically.
Self-awareness, the foundation, enables you to understand your own emotions and motivations
Self-regulation helps you manage your impulses and maintain composure, especially in challenging situations.
Social awareness allows you to perceive and understand the emotions of others, fostering a compassionate and inclusive environment.
Relationship management emphasizes building and maintaining strong, healthy interactions with others
Lastly, empathy ensures you can connect with others on a deeper level, enhancing your personal and professional relationships
There is no ultimate guide for everyone to find peace and harmony within oneself. However, these five aforementioned concepts and practices can help you find a true peace that can move you to find the way that works for you
By integrating these five elements into your daily practices, you not only become a better martial artist but also a more balanced and harmonious individual
Frank Dux is best known as the creative mind of the hit blockbuster films “Bloodsport” and “The Quest” He has written the book “The Secret Man,” Published by HarperCollins 1996.
He is currently Head of Family for the IFAA / Official Black Dragon Fighting Society and lectures and creates tactical solutions for law enforcement. As well as a source contributor to the US Navy SEAL Spec-War Manual K431-0097.
Frank is currently working on the finishing touches of his newest book, “Ninjas Are Bullshit ” A new enlightening account of the true origins and understanding of Ninjutsu and his involvement with the real history of its use
Frank Dux is a monthly columnist to International Martial Arts Magazine, where you can find his interesting perspective on the martial arts and the martial arts community
WrittenByAllenWoodmanPhotographsbyDanKennedy-KimMarra-AllenWoodman-MarioPrado
Dragonfest Expo 2024: A Spectacular Celebration of Martial Arts The 18th annual Dragonfest Expo, held on Saturday, August 3rd, 2024, at the Glendale Civic Auditorium in Glendale, California, was a resounding success. Like previous ones, this year’s event aimed to support the Martial Arts History Museum through charity fundraising, bringing together martial arts icons, instructors, students, and pioneers for a grand celebration.
The event was hosted by the museum's director and curator, Michael Matsuda, who also served as the master of ceremonies. Among the celebrities in attendance was: - Action Queen Cynthia Rothrock, who delighted fans with promotions for her new movie release, "Black Creek." - Sean Kanan, known for his role as the antagonist in "Karate Kid 3" and his ongoing role in the hit series "Cobra Kai." - Art Camacho, an action director and stunt coordinator, who was there to promote his video series "The Camacho Experience."
These stars, along with many others, shared their stories and interacted warmly with the attendees.
The expo featured free hands-on seminars conducted by martial arts legends such as: - Benny "The Jet" Urquidez, kickboxing legend. - Michelle Manu, Hawaiian Kuma Lua instructor.Robert Redfeather, a Native Apache and respected martial artist. Other notable attendees included: - Don "The Dragon" Wilson, kickboxing champion.
Eric Lee and Peter Kwong, stars from the movie "Big Trouble in Little China."Tarak, known for his role as Vega in the action movie "Street Fighter." - Robert Parham and Allen Woodman, signed autographs and shared their extensive film experiences with collectors and adoring fans.
Participants also had the chance to meet bare-knuckle fighters, legends like Cecil Peoples, and tournament promoters like Steve Cooper, all of whom were eager to engage with fans.
The event also saw successful exhibitions and merchandise sales, with the latest issue of International Martial Arts Magazine selling out before the event concluded.
Dragon Wear Brand Designs also showcased their newest line of unique athletic wear, including the popular Samurai Gear line, which saw brisk sales. This year's Dragonfest Expo was an extraordinary event, appreciated by hundreds of fans and museum supporters.
stories from notable personalities like Mario Prado, a former photographer for Black Belt Magazine, and actor Vince Ciciri.
The entire event was alive and kicking as it were with so many great people coming together for the martial arts community and the Museum.
