Breaking The Kata Code

Trying to decipher kata (solo practice forms, usually of Chinese origin in karate styles) is akin to interpreting the Bible, and often can get you in as much trouble. Bunkai officially translates as kata's application, although explanation is probably a better word. In kumite, fighting full bore all the time has its obvious drawbacks. Employing true martial waza during sparring is definitely not socially responsible behavior. So to maintain the original fire that a traditional art was forged in, we have kata. Kata, specifically bunkai, reminds us that the martial arts are of a very serious nature. When Okinawans were denied the right to bear arms at various times throughout their violent history (including the US military occupation following the second World War), the practice of kata became a stealthy option. Karate's earliest training sessions were shrouded in secrecy, and often took place after dark. So it should come as no surprise that kata was created, in part, to conceal its real purpose.


Attack/defense scenarios are presented in the kata one after another. Since the human brain is hard wired to retain information more efficiently by rote (like the telling of an old story, or learning a dance sequence), kata makes a superb training tool. Although it's rarely done, the bunkai should be revealed along side the teaching of the kata right away, for clarity's sake. Many of these ancient forms are so old, their meaning has been lost. Traditional practitioners should be aware that kata is not universally accepted in combative systems. Muay Thai kickboxing, for example, which has a history that actually pre-dates Okinawan karate, does not include forms in its teachings. The relevance or need for kata is largely questioned in martial arts circles, and remains as one of the more controversial topics of discussion amongst practitioners today.

The Middle Path

While philosophy, ethics, and camaraderie are values that rightfully belong to any martial arts curriculum, practitioners should not forget that the martial arts are first and foremost martial in nature. Budo (the way) comes from bujutsu (the art itself). They are not, nor ever should be regarded as separate. This is important to understand, because leaning too far in either direction is fraught with problems. A budoka who can recite passages from The Art of War, but can't really defend her/himself is just as inept as the black belt badass who has visions of becoming a legbreaker for the local shylock. It is possible to master waza (techniques) sans the all-important core values. But having a rich knowledge of martial philosophy without the actual skills to back it up is ludicrous. The complete warrior needs both ability and insight.

The dichotomy of ability and insight in the martial arts can be summed up in Musashi's tenet, "The way is in the training". We train, not only to improve, but also to maintain already acquired skills. For the practitioner, training is not only a means to an end (jutsu), but also an end unto itself - training is the prelude to self-discovery and self-knowledge (do). Draeger wrote, "...training for a skill can lead to inner self-mastery as well as outward mastery of a technical skill."

Police Action

Cops have it rough. Law enforcement agents of every kind must find a delicate balance between dealing with the bad guys and self restraint. One cop I used to know (a black belt) once told me that many years of martial arts training does not always compensate for what goes down in just one day on a New York street. Chuck Norris, stationed at a US Air Force base in Korea as a military cop in the early 60s, dropped a rather large drunken Sergeant in a barroom melee with a single front snap kick to the groin. Crime really doesn't pay.

A modified version of self defense is taught at law enforcement training facilities, but with the provision that the would be defendant can walk into a jail cell in one piece. A police baton was re-designed to resemble the tonfa (an Okinawan rice mill lever) - a nightstick with an appendant short handle attached perpendicular to the main body of the weapon. But it was abandoned when cops found it so unwieldy to use. Cops must feel like they have their hands tied when dealing with dangerous types. When subduing a criminal, for example, choke holds are strictly prohibited, and obviously for good reason. Of course, this all runs counter to what the martial arts were originally designed for. The good guys are expected to play by modern rules.

The Spirit of Kiai

For the benefit of the uninitiated, a kiai (key'-eye) is the traditional "shout" one hears in the martial arts - but it is much more. In fact, there is no adequate translation for kiai without a brief discussion of its main component, ki. Ki, or its Chinese equivalent, chi, is correlated to breathing. Spirit has an etymology that has roots with breath, as in respiration. Ki, spirit, and breathing are deeply connected. So coordinating one's breathing with martial arts techniques is imperative to mastering them. The kiai works its magic during exhalation, and just prior to a strike; breathing out allows us to generate maximum power. An added benefit of kiai has the potential to startle the opponent, while invoking our own passion and kokoro (fighting spirit).

An appropriate, well timed kiai should be used sparingly. It's important for a kiai to be as convincing as possible. In most traditional karate kata, two kiais make separate appearances, usually during a critical moment in the fight sequence. Since all kata start with a defensive move, the kiai represents an offensive conclusion delivered at the end of a series of techniques. There has been some misunderstanding of the real meaning of kiai; some regard it as unnecessary, or even phony. It's really up to the practitioner to give it significance, otherwise it just becomes a form of glorified yelling. For the dedicated budoka, the kiai symbolizes the manifestation of breath and technique, unified in an exultation of spirit.

Duel

The cultivation of ethics was considered of paramount importance to the bushi - the classical warrior. Being ethical is closely related with possessing wisdom, hence the archetypal image of the enlightened master. One aspect of ethics has to do with honor. Maintaining one's honor, unfortunately, is quite often misconstrued with defending the ego. When a person's pride (or worse, reputation) is damaged, revenge is sought; wisdom is then nowhere to be found. Historically, a way to exact revenge that was socially acceptable, was to challenge the so-called antagonist to a duel. If somebody, particularly an established enemy, disgraced or humiliated you in some way (whether real or imagined), you had a legal opportunity to commit murder. Abraham Lincoln, during his formitive years in politics, made some disparaging remarks about a rival in a newspaper. When he was challenged to a swordfight by his insulted party, he recanted his offensive statement. Lincoln, however, was no stranger to brutal encounters. In his younger days, he competed in no-holds-barred wrestling contests for purses.

Musashi engaged in sixty duels during his long life. His chosen lifestyle and reputation as a warrior kept him looking over his shoulder for most of his years. Musashi would quite often arrive late for a schedueled match to unnerve his opponent (a humorous version of this strategy appears in Woody Allen's War and Peace). Incredibly, some of his later battles were won using only a bokken (wooden practice sword). Kata, unlike the dueling concept, was developed with multiple assailants in mind. The average kata lasts one to three minutes. The average duel (regardless of choice of weapons) was over in seconds. Duelists always thought they were completely justified and right. Dignity became more important than the sacredness of life. The title of a famous poem comes to mind: Death Be Not Proud.