The Mammoth Book of Hard Bastards (Mammoth Books) (20 page)

It had always been a wish of mine to travel to Okinawa to
experience
the birthplace of karate and to train there under the masters. In 1988 my wish came true and I travelled with my student and good friend Tony Green to Okinawa for the first time to train intensively under Miyazato for a month. I also trained under Masters Koshin Iha, Nanko Minei and Tetsunosuke Yasuda. Master Iha was also one of the top students of Master Miyagi and was the technical adviser for the Jundokan. The depth and quality of instruction at the Jundokan was awesome.

When we first arrived in Okinawa we were advised not to ask too many questions, as it wasn’t the Japanese way; we were to just do as we were told and to train hard. But we wanted to learn as much as possible so every day we would turn up at the dojo before anyone else and when Master Miyazato appeared would politely ask things. Sometimes he would just say, “Train more and you will
understand
,” but for the most part he would answer all our questions – to some questions he would give us direct answers but to others he would answer in a way to make us think and try to discover the answers for ourselves. In the end though, I think he enjoyed our cheek. When I asked him about certain individuals who say that they have the secrets of karate, he laughed and said, “Bob, the only secrets are the ones you find out for yourself.” Wise words.

Master Miyazato lived above the dojo with his wife. The dojo itself is spacious by Okinawan standards and well-equipped. Traditionally in the Jundokan we use specialized weight-training equipment to develop our bodies in the right way for karate – by developing the structure and muscular strength of the body. To develop our body’s weapons we use conventional boxing bags and pads. However, we also use traditional equipment to condition our fists, hands, elbows and feet by repeatedly striking what is known as a Makiwara, a chest-high chamfered piece of flexible wood that is inserted into the ground. The top is covered by a leather pouch and it is then stuck repeatedly, not only to harden our body weapons for combat, but also to develop full-body power through effective dynamics. A bamboo bundle called a tou is struck with the
fingertips
to develop this type of striking. There is also a tree trunk which is struck with the forearms and shins to develop blocking power, and to harden the shins for kicking and being kicked.

When a student first started training, Master Miyazato would delegate a senior to be his or her instructor. This relationship would usually last for the whole of the student’s karate life. During the day there would only be a handful of people training, but during evening the numbers would increase dramatically and the range of
experience
and knowledge was great. Because there were no set classes you had to motivate yourself; you could be lazy, but if you had this attitude you would be left alone. On the other hand if you worked hard with enthusiasm you would usually find that a senior would take you under his wing and others would train with you or offer advice. Although everyone practised the whole system, there were senior sensei within the dojo who specialized in all the different aspects of training. This made for an excellent work and learning environment, as you could call upon the expertise of all these
individuals
to resolve any problems that you had.

On occasions Master Miyazato would ask us up to his living area for a little something to eat or to share a drink or two. This was a great experience; to be able to talk, to ask further questions and just to be in the company of a part of karate history.

Training in the dojo is strict and no idle chatter is allowed, but after the evening class we would usually be invited out by one or more of the seniors. This would be interesting and very informative, because away from the dojo the seniors let their guard down and opened up. In some respects I’ve learned just as much on these
occasions
as being in the dojo itself. Also, on occasions we were invited to train at one of the other dojos run by another master, which normally ended with some sort of party afterwards. Just being able to socialize with these senior masters and to ask questions about history and training was a great experience.

During this first visit we were instructed and refined in all aspects of Goju Ryu by Master Miyazato and the other masters at the dojo. We finally felt that we had trained at the heart of Goju Ryu Karate Do and were taught by some of the best in the world. This made Tony and I determined to return to Okinawa on a regular basis to gain further refinements and deepen our knowledge of karate. The knowledge you receive is pure and direct, not third or fourth hand. Based on their knowledge and experience, masters and good teachers can help to refine you and short-cut the mistakes you would normally make. I actively encouraged all my students to make the pilgrimage to Okinawa at least once in their lives.

Tony and I returned to Okinawa several times to train under Miyazato and in 1997 when Richard Barrett, the former chief instructor for the UK resigned, I was made Shibucho, Chief Instructor for Jundokan UK, by Master Miyazato. The last time we trained with Miyazato was just before his death in 1999. Although looking frailer he was teaching right up until the very end. I remember when we left for the airport he said goodbye, telling me to look after myself. I bowed and said, “No, Sensei, you look after yourself.” In saying those words I think I realized I wouldn’t see my sensei again.

I felt very sad when I heard about his death but also felt privileged that I’d had the opportunity to train with such a great man; I made a pledge to myself to pass on what I had learned from him.

I once asked Master Miyazato what is the greatest gift karate can give. He simply replied “humility” and this has always stayed close to me and I hold it dear. Master Miyazato said various things to me that inspired me to think deeply about my training and to refine it based on the principles he taught. He also told me, “If you’re true to yourself, even if you lose a battle, you will never be defeated.” In my life I’ve had a few people who have influenced and inspired me in different ways and Master Miyazato was one of those.

Despite Master Miyazato’s death we continued to travel to Okinawa on a regular basis to deepen our knowledge and I am constantly trying to refine my own training and the way I teach based upon what I’ve been taught and the principles of Goju Ryu. I always tell my students that the day I stop refining is the day I give up training. Although at the time of writing this I have been training in the martial arts for forty-two years, I still strongly believe it is vitally important to seek out teachers who are more experienced and knowledgeable than me. Training in Okinawa with the likes of Masters Yasuda and Omini (tenth dans), as well as other very
experienced
masters and sensei, is essential to me.

Personally, I’ve never been particularly interested in sport karate, but I do have a great respect for those who practise it. I am not saying that an individual who practises sport karate would not be effective in a “real” situation – there have been great sport karate practitioners such as Terry O’Neill, an individual who has been top of his field, whom I greatly admire and who, while working on the doors of Liverpool, has amassed a great deal of practical experience in real fighting. Moreover, I do believe that in the West we have some of the best competition fighters in the world and I think that one should constantly look to the “modern” methods being
developed
by sports scientists and other individuals to improve both physical and mental performance. However, there is a Japanese saying: “Cherish the old to understand the new.” Karate
practitioners
who wish to call themselves traditionalists must cherish the fact that their fighting tradition has evolved out of the research, training methods and fighting skills of previous masters. Over the centuries each new generation of masters has rediscovered and built upon the teachings of their masters. Therefore, the training methods,
principles
and philosophies of the past, which form the bedrock and essence of what we call Traditional Karate Do today, must always be studied, researched, trained in, refined and
never
forgotten. Only by doing this will people come to understand the true power and deeper meaning of karate. Karate is an important part of the cultural heritage of Okinawa and as such will always be held very dear by its people. Therefore to those Okinawans who follow the “Karate Do” or “The Way of Karate”, it is a special treasure that forms a major part of their lives. One Okinawan sensei told me, “As long as I can breathe I will practise Goju.” I feel that because of this strong feeling for the tradition of Karate Do in Okinawa, there will always be a concentration of experience and expertise. Personally, for me it is important to always have a sensei to look to, not only to refine my physical ability but to guide me towards a deeper understanding of the essence of karate. To me it’s all about emphasis and in sport karate the main emphasis is on winning a point or having the best precision there is. The skill level required to achieve this is
undeniably
to be both admired and respected, but in traditional karate the emphasis is more about realistic fighting and the development of Kata (karate forms or sequences of karate techniques passed down to us by previous masters). This is not only dynamically powerful but also reflects the practical fighting principles of that style. There is a saying, “Train the way you want to fight and you’ll fight the way you train.” Also, on a deeper level, traditional karate
emphasizes
the development of character through an understanding of self. Master Motobu Choki (1871–1944), who was renowned as a practical fighter (gained through his experience of real fighting), wrote in 1927, “In seeking to understand the essence of karate, we must search beyond the immediate results of physical training and not place too much emphasis upon competition or record breaking, but rather to seek wisdom through self-knowledge and humility.”

In 1992 I was invited to Lithuania to teach traditional Goju Ryu. The people I taught there were both tough and eager to learn. At the end of that visit I was presented with a sports medal from the Lithuanian army for teaching some of their self-defence instructors; in fact, I was invited by them to stay on and teach unarmed combat but at that time I politely declined. However, I was invited by a former student several times to teach seminars and many years later made Lithuania my home.

In 2007 I was invited to teach in India, which was a unique and extremely interesting experience. I am currently planning to return to help develop and promote traditional karate and the other martial arts. I stayed at my student’s family house; they are Hindu and it was interesting to experience a completely different culture and religion. In India, to my embarrassment, I was called a guru; it is the custom to bow, touch the feet of your teacher and then your heart, and this happened to me many times. As gifts I gave away a couple of karate black belts from Okinawa and the students I gave them to actually prostrated themselves and kissed my feet. I was also asked to be the chief judge at a karate tournament and award the prizes. They gave me what looked like a throne to sit on to survey the tournament. I am a quiet person and don’t like a lot of fuss so this was a very humbling experience for me. Unfortunately, one day my student Balaji was involved in a motorcycle accident on the way to pick me up. He nearly died and was in intensive care for the rest of my stay. Most days I was taken to visit him in hospital; although he was unconscious I was asked by his family to talk to him and encourage his recovery. Once or twice when I was with the family, the doctors would appear and said there could only be one visitor and I was told by his father to go in. I would always say no, that it was more important for a family member to see him, but they would insist, saying it was important for me to see him, being his teacher and an honoured guest. Again, this was a very humbling experience. It was touch and go that Balaji would survive but
thankfully
he did and now he has made a full recovery.

Because of my interest in the reality of how karate would be applied in actual combat and the fact that I was being asked to teach self-defence seminars, I decided to increase my experience of actual conflict by working on the door of nightclubs. Later, I got my friend and student Tony Green a job working with me. I felt I knew how to fight from the days training with Gary Spiers, as well as with my own training, but I wanted to confront my own fears and learn how to deal with real and violent confrontation. Having a knife pulled on you or facing multiple attackers wanting to rip your head off certainly brought home the importance of effective techniques, tactics and reality-based training. Working on the doors taught me the importance of effective awareness skills, correct body language, verbal skills, how to deal with fear and stress (flight or fight syndrome), the positive use of the adrenalin pump, and the use of the mental attributes of courage, determination and having a combative attitude. If practised correctly I do feel that all these
qualities
and attributes are there in karate training and in the writings of the various martial art masters, but security work has given me more understanding and insight into these particular aspects of karate. I’ve heard it said that Kata is only good for the development of technique and is of little use in actual fighting. My experience of working “the doors” disproves this. More often than not I would use Kata applications, or a variation of them, during an altercation. Therefore, I would suggest that the people who hold this view have little or no knowledge of the use of effective applications in relation to the Kata they practise. Kata and their applications must be
practised
together in an effective way so that they become one and the same. In this way when you practise Kata you will be practising the applications and when you practice applications you will be practising Kata. If you train in Kata and applications in this manner, their use in real situations will become natural, reactive and effective.