One who truly trains in this do and actually understands Karate-do is never easily drawn into a fight. One attack or a single kick determines life or death. Karate is properly applied only in those rare situations in which one really must either down another or be downed by him. This situation is experienced possibly once in a lifetime by an ordinary person, and therefore there may be an occasion to use karate techniques only once or not at all.

The writer has always told his students, "Art does not make the man, the man makes art." Students of any art, clearly including Karate-do, must never forget the cultivation of the

  
mind and the body. [...]

Those who follow Karate-do must consider courtesy of prime importance. Without courtesy, the essence of Karate-do is lost. Courtesy must be practiced, not only during the karate training period but at all times in one's daily life. The karate student must humble himself to receive training. [...]

Those who follow Karate-do will develop courage and fortitude. These qualities do not have to do with strong actions or with the development of strong techniques as such. Emphasis is placed on development of the mind rather than on techniques.

Then, a few years after I came to Tokyo, I had an opportunity to express my disagreement with this

traditional way of writing. It came about when Keio University formed a karate research group, and I was able then to suggest that the art be renamed Dai Nippon Kempo Karate-do ("Great Japan Fist-Method Empty-Hands Way"), making use of the character for "empty" rather than that for "Chinese".

My suggestion initially elicited violent outbursts of criticism in both Tokyo and Okinawa, but I had confidence in the change and have adhered to it over the years. Since then, it has in fact gained such wide acceptance that the word karate would look strange to all of us now if it were written with the "Chinese" kara character.

The kara that means "empty" is definitely the more appropriate. For one thing, it symbolizes the obvious fact that this art of self-defense makes use of no weapons, only bare feet and empty hands. Further, students of Karate-do aim not only toward perfecting their chosen art but also toward emptying heart and mind of all earthly desire and vanity.

known as Shorinji Kempo. However much of the legends we accept as historical fact, I think there is little doubt that Chinese boxing did indeed cross the sea to Okinawa, where it merged with an indigenous Okinawan style of fist fighting to form the basis of what we now know as karate.

Formerly, the two Chinese schools of boxing were associated with two Okinawan schools, Shorin-ryu and Shorei-ryu, but what precise relationship exited among them is, of course, long lost in the mists of time. The same is true, incidentally of the Shurite and the Nawate schools.

What we do know is that the techniques of the Shorei school were best suited to a person with a large body, while Shorin techniques suited people with a smaller frame and less strength. Both schools had their advantages and disadvantages. Shorei, for example, taught a more effective form of self-defense, but it lacked the mobility of Shorin. Karate techniques of the present day have adopted the best qualities of both schools.

Again I say that this is as it should be. There is no place in contemporary Karate-do for different schools. Some instructors, I know, claim to have invented new and unusual kata, and so they arrogate to themselves the right to be called founders of "schools". Indeed, I have heard myself and my colleagues referred to as the Shoto-kan school, but I strongly object to this attempt at classification. My belief is that all these "schools" should be amalgamated into one so that Karate-do may pursue an orderly and useful progress into man's future.

skills, and I instruct my new students that I will under no circumstances permit them to use their fists to settle personal differences. Some of the younger ones, I confess, disagree with me: they tell me that they believe karate may fairly be used whenever circumstances make it absolutely necessary.

I try to point out that this is a total misconception of the true meaning of karate, for once karate enters, the issue becomes a matter of life and death. And how can we allow ourselves to engage in such life and death confrontations often in our few years on earth?

Whatever the circumstances, karate must not be used offensively.

steadfastness of purpose that is essential if one is to continue studying karate over the long period of time that is required.

Each year, in the month of April, a great number of new students enroll in the karate classes of the universities' physical education departments - most of them, fortunately, with the dual purpose of building up their spiritual as well as their physical strength. Nonetheless, there are always some whose only desire is to learn karate so as to make use of it in a fight. These almost inevitably drop out of the course before half a year has passed, for it is quite impossible for any young person whose objective is so foolish to continue very long at karate. Only those with a higher ideal will find karate interesting enough to persevere in the rigors it entails. Those who do will find that the harder they train the more fascinating the art becomes.

Try to see yourself as you truly are and try to adopt what is meritorious in the work of others. As a karateka, you will of course often watch others practice. When you do and you see strong points in the performance of others, try to incorporate them into your own technique. At the same time, if the trainee your are watching seems to be doing less than his best, ask yourself whether you too may not be failing to practice with diligence. Each of us has good qualities and bad; the wise man seeks to emulate the good he perceives in others and avoid the bad.

[...] I would like to reiterate that karate is not, and never has been, merely a brutal form of self-defense. On the contrary, anyone who has truly mastered the art of karate will take care not to venture into dangerous places or situations where he or she may be forced to put the art to use. [...]

He who is aware of his own weakness will remain master of himself in any situation; only a true weakling is capable of true courage. Naturally, a real karate adept must refine his technique through training, but he must never forget that only through training will he be able to recognize his own weakness.