The Essence of Karate in Modern Times

Dear Readers,

Over the last four months, I have been training to test for my black belt.  I have been studying Koden Kan Combined Martial Arts for nearly twelve years now, and as a part of the test, I had to write an essay about "the essence of karate."  I wanted to make that essay more widely available, and I have received permission to post it here.  Without further ado...

The Essence of Karate in Modern Times
    In order to adequately answer the question, “what is the essence of karate in modern times?” one must first consider how essence of karate has been traditionally defined, then consider that answer from a modern perspective.  Karate was originally developed from Chinese martial arts styles in Okinawa as a form of weaponless self-defense.  As such, the essence of traditional karate can be summed up in two quotes, “karate ni sente nashi,” or “there is no first strike in karate,” (Krupa, Ronald, pg. 2), which is inscribed on a monument to Gichin Funakoshi, the founder of Shoto Kan Karate.  The second quote is from author and martial artist Shoshin Nagamine, who wrote, “Karate must be a defensive art from beginning to end.”  Therefore, karate is traditionally a fighting style dedicated to self defense; it is a style that seeks to protect the life and safety of the practitioner and those around her.  The question then becomes: does the essence of karate remain unchanged in modern times?  The short answer is yes.  Karate started out as, and remains, a weaponless style designed to be used for self defense.  However, such a definition also reduces the complexity of what karate has become.  While self defense is an important aspect of the study of martial arts, the truth is that many practitioners may never have the need to use their martial arts in a self defense situation.  Thus, while the function of karate remains defensive, the essence may also be accurately defined as “the art of constructive violence.”

    Webster’s Dictionary provides several definitions of violence, however, only the first two are import in the discussion of martial arts.  The first definition is, “swift and intense force,” while the second more elaborately terms violence, “rough or injurious physical force, action, or treatment.”  In simplest terms, karate is violent.  It is a method of dispensing “rough and injurious force,” on an attacking opponent.  It is important to remember, however, that violence is not necessarily negative.  A surgeon conducting a knee replacement must violently saw through bone and muscle in order to effect a repair upon the damaged area.  A contractor building a house must violently pound nails into boards in order to erect a solid structure.  The key mediating term in this definition is that the violence being practiced must be “constructive.”  It must be a “swift and intense force” dedicated to building up the practitioner and those around her.  The essence of karate is using the human tendency toward violence in such a way as to edify the martial artist in her individual development, in her relationship with the people around her, and in her relationship with society as a whole.
    One way karate demonstrates the constructive capacity of violence is through the development of the practitioner.  The violence the martial artist practices is firstly against herself.  Anyone who has trained in karate for a sustained period learns that rough and injurious force is part of the training.  This force, also allows the martial artist to grow physically stronger.  Forearms and shins that were bruised and battered become capable of taking greater impacts and blocking stronger attacks.  The conditioning violence karate provides is not merely physical.  The practice of pushing past temporary pains in order to achieve a specific result allows the martial artist to develop strong mental discipline; as Higaonna Sensei stated, “Karate is difficult, but its purpose is to train both body and mind.” ("The Philosophy of Higonna Sensei," pg. 172-173).  Conditioning body and mind to accept pain as a necessary part of training allows the practitioner of martial arts to confront painful situations with rationality and pragmatism, persevering through discomfort to the benefits beyond.  The martial artist is more likely to be successful at other endeavors because, where other participants are likely to give up, the perseverance the martial artist has built up through training allows her to successfully navigate trials.  This strength of body and mind allows for the cultivation of other virtues; honor (choosing to do the right thing), truthfulness (knowing and correctly evaluating yourself), and respect (correctly valuing others)( Shaw, Scott, pg. 32).  Thus, the violence that the martial artist does to herself in training is constructive, promoting a strong physical, mental, and moral state.
    The constructive benefits of karate are not just for the individual, but permeate the wider social aspects of the practitioner’s life.  Relationships established in training at the dojo inculcate a wide variety of social skills and responsibilities.  Every dojo is founded upon the respectful relationship between all practitioners training therein.  Many dojos include wall placards detailing expected behavior such as, “karate begins and ends with courtesy” or “empty the mind of egocentric thoughts during practice…” (Reid, Howard, pg. 161).  Both these statements emphasize the importance of correct relationship in the dojo.  The primary relationship is established between the instructor and the student.  This relationship is grounded with a deep respect for authority that recognizes the instructor is superior in his knowledge, and understands the value of that knowledge.  With respect comes trust that the instructor is trying, to the best of his ability, to impart his knowledge and experience to the student.  This trust and respect is amplified when the student begins instructing others.  The new instructor learns responsibility; she must provide an example to her students, and show them how to move forward.  This process is at once inspiring and humbling.  It is inspiring for the instructor to see how far she has come, how much she has learned and understands, however, it is also humbling because teaching always brings with it failure.  The failure of the students becomes the failure of the instructor, and thus, the instructor must always try to push forward, constantly training and learning so that she can better teach those who are coming after.  This struggle to constantly move forward is aided by the efforts of a third relational component to dojo training; that of the student with her fellow students and training partners.  Mutual exposure to the violence of training allows training partners to develop close friendships and a unique trust.  Those who train together learn to react to each others actions; to move with the attacks and defenses.  These reactions lead to an abiding trust.  The friendship and trust that develops between training partners creates a home-like atmosphere where students can leave for years, return, and immediately feel welcome and comfortable.  This environment, built on respect for authority, responsibility toward students, and camaraderie toward training partners provides a healthy social foundation and a unique place of belonging for the practitioner of karate.
    The ultimate expression of “constructive violence” in karate is found in the traditional essence of karate; self-defense.  Reid and Croucher sum up the important role of self-defense: “In karate training, the aim of the master is to develop in his students an understanding of how practically any part of the body can be used as a vital or lethal weapon.” (pg. 165).  This one sentence epitomizes the violence inherent to martial arts, however, this sentence is qualified with a constructive purpose to that violence, “…mental training, which continues at the same time, teaches a student the absolute importance of not fighting…”  The violence of karate is designed to protect both the attacked and the attacker; the practitioner of karate uses violence, not to inflate her ego or make herself feel better at the expense of others, but to safe-guard her life and the safety of those around her.  This includes, as much as is possible, the life and safety of a would be attacker.  Martial arts teaches, not only how to destroy another person, but when, and how much such destruction might be necessary.  An attacker who is merely verbally belligerent is not a threat worthy of physical violence.  A drunk who takes a wild swing in a bar does not require the use of lethal force.  The violence of the martial arts is funneled into constructive channels by repeated training in the appropriate use of that violence.

    To summarize the essence of karate in modern times is not easy.  One must consider the traditional definition, namely, self-defense, and examine whether that tradition bears weight in the modern context.  While self-defense is an integral part of karate, defining the essence of the art, particularly in a modern context where it may not be used defensively, requires a broad explanation that retains the potency of the original.  The term “constructive violence” at once emphasizes the “rough or injurious physical force” associated with the fighting arts, while demonstrating the need for that violence to be purposely limited.  In many ways, the essence of martial arts in modern times is defined by the perspective of the practitioner.  For me the essence of martial arts is tied to the Fruits of the Spirit.  It is about showing love to those around me, taking joy in the physical exertion, finding peace in the confidence I have in my abilities.  It is learning to be patient in repetitive training, showing kindness to my students, demonstrating goodness by responding appropriately to those who would attack me, practicing faithfulness in my commitment to my training, embodying gentleness by adjusting my strength to those around me, and productively channeling the sinful tendency toward violence into something edifying by showing self control, (New American Standard Bible, Galatians 5:22-23).  In Colossians 3:17, Paul writes, “Whatever you do, in word or deed, do all in the name of the Lord Jesus, giving thanks, through Him to God our Father.”  Whatever you do includes karate; karate can be practiced in the name of Jesus in order to praise God.  The essence of my karate is to take an art that has such a potential to be destructive, and practice it in such a way that it is edifying and creative as a sacrifice of praise to the ultimate Artist and Creator.

Resources
Krupa, Ronald. Shorin-Ryu: A Lineage of Masters. United States Karate Systems. January 2008. Accessed April 4, 2018. http://www.usksmartialarts.com/history.html.
New American Standard Bible: Reference Edition. Chicago, IL: Moody Press, 1973.
Reid, Howard, and Michael Croucher. The Fighting Arts: Great Masters of the Martial Arts. New York, NY: Simon and Schuster, 1983.
Shaw, Scott. The Warrior Is Silent: Martial Arts and the Spiritual Path. Rochester, VT: Inner Traditions, 1998.
Webster's Encyclopedic Unabridged Dictionary of the English Language. 1996 ed. New York, NY: Gramercy Books, 1996.