Kyokushinkai
karate.

«The path of a warrior begins with etiquette and ends with etiquette» Masutatsu Oyama
KYOKUSHINKAI KARATE DOJO ETIQUETTE
1. Disciples should bow and say “Osu” in front of the school building and in front of the hall. They bow and say “Osu” when entering the hall, facing the front of the hall (Shinzen area), and can also greet the disciples in the hall with an additional bow.

2. Disciples are required to arrive on time for training. Anyone who is late should bow, say «Osu», then sit on his knees (Seiza), close his eyes, lower his head (Mokuso) and wait for permission to join the others. Having received permission, to start training, you need to bow, say «Osu» or «Shitsurei Shimasu» («excuse me for troubling»). Then get up and take a position behind the group and remember that you cannot pass in front of other students, and even more so those who are higher in level.

3. Disciples must take care of their form: dogi, shields, gloves, etc. All this must be kept clean and tidy and call others to order. It is allowed to come to training only in pure white dogi. The official Kyokushin emblem must be on the left at chest level. It is forbidden to practice in a torn form. An unkempt appearance speaks of a disdainful attitude towards others and the Dojo.

4.Do not straighten or take off anything during training without permission. You need to make right the dogi quickly, turning to the back of the hall.

5. All elders in age and rank must be respected. When one of the black belt holders or senior students enters the Dojo, you need to stand up and say «Osu».

6. Before addressing or congratulating a senior disciple or Sensei, you must say «Osu» and bow in their direction. The same must be done when parting. These rules must be followed outside the Dojo as well. If it is not clear what kind of belt another disciple has, one should greet him as a senior.

7. When meeting, you need to shake not one, but two hands and say «Osu». By doing this, you express more confidence in the person. Outside the Dojo, greet each other the same way, especially those of higher rank.

8. Disciples should immediately follow all commands and requests of the Sensei or senior in rank, while loudly answering «Osu». A sluggish or indifferent response is considered impolite.

9. While training, everyone should concentrate all attention on the technique of performing the exercises, and not look around and think about extraneous things. Disciples must respect and value their Senseis and each other. Do not start training Kyokushinkai karate without getting serious about it.

10. While training, disciples are sometimes allowed to sit down and relax, which means taking a break from the Seiza position and sitting in the Anza (free) position. But at the same time, it is forbidden to talk, fidget and interfere with the continuation of trainings.

11. You cannot stop exercising until you are given permission. If you urgently need to leave the Dojo, politely explain the reason for your leaving to the Sensei.

12.To avoid possible injury during training, students should not wear jewelry, watches, or carry sharp or cutting objects. It is allowed to wear glasses, however, during kumite they should be removed or contact lenses should be used. In addition, shields, gloves, chest and groin protectors must be worn during kumite.

13. The Dojo is a revered place, so disciples should not wear headdresses and swear in school. It is also forbidden to smoke, chew gum or take any drinks. You cannot enter the Dojo with shoes on.

14. All disciples participate in cleaning the Dojo after training. They must keep the Dojo clean and come here as in a special, revered place.

15. Everyone should maintain the atmosphere of brotherhood in the Dojo and it should not be overshadowed by unworthy selfish or abusive behavior. In battle, it is necessary to refrain from negative emotions, since such feelings lead to greater injuries.

16. Gossip and offensive remarks about students, as well as other types of martial arts are not allowed.

17. If you have decided to participate in the competition, you must first coordinate your participation with Sensei before submitting an application.

18. Anyone who wants to visit other Kyokushin schools must first obtain Sensei’s permission. Disciples wishing to train at Kyokushin Affiliate Schools need to have a valid IKO membership card and a letter of recommendation from Sensei. There, they must show the utmost respect, etiquette and humility to Senseis and disciples.

19. In any situation, you must behave with dignity so that your behavior does not damage the reputation of IKO Kyokushinkai. Disciples are prohibited from using the karate technique to inflict targeted harm on another person, except in cases where your life or the life of your loved ones is in real danger.

20. Disciples are expected to behave with courtesy and balance, and be discreet, judicious and ethical in all situations.

BIOGRAPHY OF MASUTATSU OYAMA
Masutatsu Oyama (real name Choi Young-Eui) was born on July 27, 1923, in the province of South Korea. Oyama started practicing martial arts at a rather late age, from the age of 9. At the age of 15, he went to Japan, where he entered an aviation school to become like the hero of his time, the first fighter pilot from Korea. Surviving those difficult conditions at his age was harder than he expected. Especially Koreans who studied in flight schools in Japan, were on the rights of strangers.

Despite the difficult period of his life, Oyama continued to practice judo and boxing. One day, he noticed students studying Okinawa Karate. This interested him, and he went to the Gichin Funakoshi dojo at Takushoku University, where he studied what is known today as Shotokan karate.

Masutatsu Oyama’s progress in training was such that until the age of 17, he became the second Dan, and by the time he joined the Imperial Japanese army, at the age of 20, he received the fourth Dan. At this time, he also became seriously interested in judo and the progress in this kind of martial art was no less amazing. By the time he finished judo training, Oyama had reached fourth Dan in judo in less than four years.

Becoming a Master

After Japan’s defeat in World War II, Oyama fell into despair and depression and almost gave up training. Luckily for us, So Nei Chu entered his life.

At that time, Master So, a Korean, fellow countryman of Oyama who lived in Japan, was one of the best masters of Goju Ryu. He was known for his physical and spiritual strength. It was he who encouraged Masutatsu Oyama to devote his life to the Way of the Warrior. He invited Oyama to retire from society and engage in mental and body training for 3 years.

At the age of 23, Oyama met Eiji Yoshikawa, the author of Musashi, a novel based on the life and work of Japan’s most famous Samurai. Both the novel and the author helped Masutatsu Oyama to better understand the Samurai-Bushido code and its meaning.

That year, Oyama went to Mount Minobu in Chiba Prefecture, where Musashi established his sword fighting style, nito-ryu. Oyama thought this would be the right place to start his rigorous training. Among what he took with him was a copy of Yoshikawa’s book. A student named Yashiro went with him.

The loneliness was hard on them and after 6 months of training, Yashiro secretly escaped at night, which affected Oyama. His desire to return to society became even stronger. So Nei Chu, giving many examples, convinced Oyama to continue training. He decided to become the strongest karateka in Japan.

Soon, the person who supplied Oyama with the means of living informed him that he was no longer able to support Oyama, and after fourteen months he was forced to end his seclusion. A few months later, in 1947, Mas Oyama won the All Japan Karate Tournament, the first since World War II. However, he still felt an emptiness in his soul due to the fact that he could not spend 3 years in seclusion. Then Oyama decided to devote his whole life to karate. He started training again. For his spiritual uplift, Oyama chose a site on Mount Kiyosumi, also in Chiba Prefecture. His practice became fantastic in terms of loads — 12 hours daily without a break.

Standing under the cold streams of waterfalls, throwing river stones with his hands, using trees as makiwara, performing hundreds of push-ups, he tempered his body. Each day included the study of the scientific works of the classics of martial arts, Zen and philosophy. After eighteen months, he completed his seclusion with confidence and complete control.

During the period of a short but fruitful asceticism in the mountains, Oyama lived according to a strictly developed regime, which often appeared in the Master’s biographies and serves as an edification to frivolous disciples:

4:00 a.m. — getting up. Meditation with closed eyes — 10 min. Jogging in the mountains — 2 hours.

7:00 a.m. — cooking.

8:00 a.m. — a meal combining breakfast and lunch.

9:00 a.m. — start of training. Perform a set of five exercises ten times: lift a sixty-pound barbell 20 times; do push-ups on the fingers 20 times; do push-ups in the handstand 20 times; pull up on the crossbar 20 times; apply 20 punches to the right and left into the makiwara.

After completing each set, do breathing exercises and immediately start the next set, rest until 11:00 a.m.

11:00 a.m. — the performance of the kata. At the same time, perform one kata 100 times a day. For example: on the first day of Heian-1, on the second day of Heian-2, and so on, until all five Heian complexes are completed, and then perform them in reverse order. Do the same with other kata.

02:00 p.m. — weight lifting. Raise the sixty-pound bar 20 times, then gradually increase the load. Do 1000 push-ups: 200 times on two fingers, 200 times on three fingers, 200 times on four fingers, 400 times on five fingers. Before each complex, take a short break. Sometimes, for a change, do 1000 push-ups on your fists with a break after 500.

03:00 p.m. — development of sparring techniques; exercises with makiwara; rope climbing; exercises for abdominal muscles — 200 times; breaking stones.

05:00 p.m. — cooking. Dinner.

06:00 p.m. — meditation and going to bed.

In addition to this routine, we note that many ascetics and kempo enthusiasts adhered to such a daily routine not for a year or two, but for twenty, thirty years or all their lives.

Demonstration fights

However, for a Master who decided to challenge the largest schools and introduce a new method of teaching karate, one victory in the championship was not enough. Oyama, being a very modern man, quickly realized that only loud advertising could help him in such a bold undertaking. With his usual determination, he set about preparing a grandiose advertising campaign, honing purely stunt performances.

In 1949, he settled in a hut near the city’s slaughterhouse and spent seven months studying animal habits. He developed a new method of slaughtering bulls with his bare hands, learning to cut off the animal’s horns at the root with a «knife hand» blow.

In 1950, the founder (Sosai) Mas Oyama began to show his strength by fighting the bulls. In total, he fought 52 bulls, three of which were killed, and 49 bulls he cut off the horns with a blow of the hand «Shuto». It is not necessary to say that it was easy for him to do this. Oyama was fond of remembering on his first attempt, which ended with the fact that he just enraged a bull. In 1957, in Mexico, at the age of 34, Oyama was on the verge of death after a bull horn ripped through him. However, he managed to bring down the bull and cut off his horn. Oyama was bedridden for 6 months, recovering from a usually fatal wound. The animal welfare society of Japan protested Oyama’s fights with animals, after Oyama announced his intention to fight a tiger and a bear, even though the bulls killed by Oyama were intended for slaughter.

In 1952, Oyama went on a tour of the United States, where he made a splash and led to complete confusion of the audience, showing superhuman performances. Indeed, how should the American audience react when a visiting Master pricked huge cobblestones like porcelain, tore down the necks of beer bottles and the bottles did not fall, hit himself with a hammer on the bones of his fingers, punched with his hands and feet thick boards, tiles laid in fifteen or twenty layers, and three or four bricks lying on top of each other?

Oyama traveled around the United States for a year, demonstrating his karate skills live and on national television. Over the following years, Oyama challenged masters of various martial arts, including boxers, and held 270 fights with various fighters. Most of the fighters were overcome with a single blow! The fight never lasted more than three rounds and very rarely lasted more than a few seconds. His principle of fighting was simple: he was getting close to the opponent and struck a blow, as a result of which the opponent received a fracture. If the opponent blocked the blow, the block was crushed or broken. If the opponent did not block the attack, the ribs were broken. Oyama became known as the” Hand of the Lord” (Godhand), as a living manifestation of the principle of Japanese warriors “One blow – death”. This was the real goal of the karate technique. Clever leg techniques and complex techniques were secondary (although they were used very effectively).

Kyokushinkai

In 1953, Mas Oyama opened his first Dojo at Mejiro in Tokyo. In 1956, the first permanent Dojo was opened in a former ballet studio outside the grounds of Rikkyo University, 500 meters from the current Japanese Central Honbu Dojo. By 1957, there were 700 members, despite the large number of those who did not withstand the heavy grueling training. The masters of other styles came to the Dojo of Mas Oyama, to learn it’s full contact fight. One of the first Senseis, Kenji Kato, told newly arrived specialists of other styles to follow their technique and learn such practices and techniques that “would be good in real fight”. It was, however, karate developed by Mas Oyama.

– He took methods and techniques from all martial arts and did not limit himself to karate itself. Members of the Oyama’s Dojo took a serious approach to the study of fighting techniques, seeing it primarily as the art of fighting. Small restrictions were imposed when performing Kumite, when blows to the head were applied with an open palm or knuckles wrapped in a towel. Grabs, throws, and punches to the groin were allowed. The Kumite rounds continued until a complete defeat was declared. Injuries were common and the dropout rate was very high (over 90%). Students didn’t have any favors regardless of their official status, everyone got what they deserved. Now it was finally possible to think about opening his own school. Oyama began to create a new school of karate – Kyokushinkai («Society of Absolute Truth»), openly contrasting it with all the existing trends and styles of kempo.

The world center of the Mas Oyama school was officially opened in June 1964, and the name Kyokushin was adopted, meaning “Ultimate truth”. Since then, Kyokushin has spread to more than 120 countries around the world, and currently, IKO has more than 12 million registered members, meaning it is one of the largest martial arts organizations in the world. Among the famous people from the world of Kyokushin: Sean Connery-Honorary first Dan (shodan), Dolph Lundgren – third Dan (sandan) – Australian heavyweight champion, South African President Nelson Mandela – Honorary eighth Dan (hachidan), Australian Prime Minister John Howard-Honorary fifth Dan (godan), who was awarded the black belt at the official opening of the Kyokushin Dojo in Sydney in June 1988.

But what is this — the triumph of the new teaching? No, rather the optimal implementation of the entire heritage of kempo, the immortal precepts of the old masters. Oyama himself did not hide the eclectic nature of his school. Rejecting the dogmatic attitudes of traditional martial arts and, above all, a narrowly sectarian approach, he made a general revision of all types of martial arts without weapons and with weapons in order to select the elements necessary for his system. All of them in a complex are aimed to meet the requirements of the school: strength, durability, efficiency.

Oyama introduced many new, borrowed and invented combinations to the tactics of free sparring (Jiyu-Kumite), thus, undoubtedly, adding to the arsenal of karate. Although in his inventions we will not find a strict system associated with philosophical and cosmogonic models, which the old continental schools could boast of. In the field of philosophy, Oyama follows the path of traditional teachings. After studying the works of Takuan, Miyamoto Musashi and other masters of the past, he develops their ideas about the merging of man with the Universe, about the transformation of spirit-mind into Emptiness through the practice of Zen. In an effort to bridge the gap between the abstract constructions of Zen logic and the reality of modern life, he emphasizes the introverted essence of self-knowledge: nothing in Zen is opposed to existence. This is not a relative Nothing. It can only be achieved by overcoming the antinomies of life-death and victory-defeat. Oyama assigns a significant role to long sitting meditation — zazen, and short-term meditation with closed eyes, which precedes the training and ends it — mokuso. And yet the main thing in the Oyama system that resonates in the hearts of millions is not a cold theory, not meditation and not learning of quite standard kata, but practical response, maximum efficiency.

For his students, Oyama developed a whole cascade of dizzying tricks that embody the highest achievements of karate on the physical level:

punching a sheet of thin rice paper hanging on two strings with blows of the fist and fingers;

splitting a board (or brick) hanging on a rope with a blow by fist, elbow, palm edge, foot edge, and forefoot from a standing position on the ground or in a jump;

splitting several inch boards in the hands of two assistants with all possible blows of the hands and feet, including a jump at a height of about two meters;

splitting an inch board floating in a water barrel;

splitting with hands, feet and head up to twenty layers of tiles;

splitting three bricks placed on top of each other with a «knife hand» or «iron hammer» blow;

splitting with a «knife hand» blow three bricks placed on top of each other with intervals of ice slabs three inches thick each;

punching an ice block with your hand and foot;

splitting massive stones with the base of the palm edge;

chopping off the neck of a standing bottle;

penetration of the “spear hand” blow into a tightly bound bundle of bamboo rods;

«impaling» with a «spear hand» blow of a hung cow carcass.

All described actions belong, consequently, to the category of positive (Yang), embodying the principle of active attack. No less important in the demonstration program of Kyokushinkai are performances that reveal the amazing ability of the body to passive resistance, which belong to the category of negative (Yin). For example, a two-inch-thick stick breaks when it hits the head, back, chest, arms, or legs of a person who is standing still. Or this: a person lies back on a board filled with nails, a granite boulder weighing at least 50 kilograms is placed on his chest, which is then smashed with a sledgehammer. Amazing. However, even more incredible tricks are demonstrated by Indian yoga fakirs or Chinese qigong masters.

Power performances in Kyokushinkai are combined with all sorts of tests for speed, clarity and accuracy.

Here you should remember the extinguishing a candle at a distance with various blows of the hands and feet, cutting a matchbox made of thin plywood with the edge of the palm, pulling a paper sheet from under a pack of cigarettes, a standing glass or a cigarette; flicking the ash from a lit cigarette in the partner’s teeth with a kick, and similar tricks intended for spectacular effect.

However, Oyama attracted supporters not only with circus performances. He personally trained athletes from many countries, traveled around the world with lectures and demonstrations.

He is the author of many books, brochures, technical manuals and inventions. Many advertising films – documentaries and feature films-were made by his order. But what is especially important is that his students win Championships. It is no accident that his Kyokushin School is not part of the all-Japan karate Federation. Opposing it with his world Federation, Oyama went his own way.

Sadly, in April 1994, at the age of 70, the founder of Kyokushin karate Mas Oyama died of lung cancer, although he was not a smoker.

10 principles of karateka
THE PRINCIPLES OF KARATEKA
1. Respect — Sonkei

Respect for people and things is the first duty of a karateka.

2. Honor — Meiyo

Strict adherence to moral principles and loyalty to the ideal of behavior worthy of respect

3. Sincerity — Makoto

A quality inherent in someone who does not hide his feelings and thoughts, and knows how to be himself.

4. Integrity

A sense of duty and the need to faithfully fulfill their promises and commitments are inseparable.

5. Kindness — Shinsetsu

Kindness is one of the signs of strength and courage, a distinctive feature of humanity, which makes us respect human life.

6. Modesty

This is the ability to be modest, devoid of a sense of superiority and arrogance.

7. Decency

Unconditional fulfillment of your responsibilities allows you to make fair and correct decisions without mistakes.

8. Valor — Yuki

The power of the spirit, before which danger and pain recede. Bravery, courage, and especially the will to win are the components of this quality.

9. Self-control

This is the main quality of a karateka, which determines its effectiveness. The code of honor and philosophy of karate are aimed at acquiring and developing this quality.

10. In karate, you don’t attack first — Karate ni sente nashi

Karateka should not be aggressive and violent, and can never be the initiator of conflict situations. He should use his knowledge and skills only for self-defense.

OSU!

KYOKUSHINKAI COMPETITION RULES

1. Match time:

a) men.
Usually, the time of one meeting is three minutes from the first to the final round. The extra round is two minutes and there can be up to two additional rounds in total.

Only in the first and second rounds, if the winner cannot be determined by weight, there must be given a two-minute final additional time. From the semi-final, in case of a draw, the number of broken boards is first in the order of decision criteria, and if the number of boards is the same, the weight decision criteria is applied. If still no decision can be made, a two-minute final additional time is given.

b) women
Usually, the time of one meeting is two minutes from the first to the final round. The additional time is 2 minutes and can be up to two additional rounds. If still no decision can be made, the weight decision criteria is applied. If there is no difference in weight, there will be given a final additional time of two minutes.

2. The participant is considered a winner:

a) if he/she got a pure victory — IPPON
,
b) if he/she won by HANTEI decision (including WAZA-ARI — half-victory),

c) if his/her opponent was accused of violating the rules or whose opponent was disqualified.

3. Participants enter the tatami from opposite sides and approach the two lines, red and white, respectively, in the center of the tatami, take the FUDO-DACHI position, looking to the front. Looking at them from the front (competition officials), the AKA participant (red) — must stand on the left side (the one whose ordinal number is smaller), and the SHIR0 participant (white) must be on the right side (the one whose ordinal number is larger).

4. The Fight begins with the command of the Chief Referee HAJIME and ends with the command YAME.

5. In case of any accident during the fight, the Chief Referee can stop the fight.

6. When the Chief Referee gives the time stop sign, the fight must stop for a moment, and when he commands ZOKKOU (continue), the fight must start again.

IPPON-GACHI (pure victory)

The following actions will be evaluated as IPPON-GACHI:

a) a TSUKI arm blow, a KERI kick, and HIJI UCHI elbow blow, or any other technique, excluding prohibited actions, that vigorously knock down an opponent for more than three seconds,

b) if the opponent has lost the desire to fight during more than three seconds,

c) when two WAZA-ARI (half-victory) are obtained, which ends with one IPPON (pure victory).

WAZA-ARI (half-victory)

The following actions will be evaluated as WAZA-ARI:’

a) when a TSUKI blow, a KERI kick, HIJI UCHI elbow blow, etc., excluding prohibited actions, knock the opponent down for less than three seconds, but he/she gets up and resumes the fight.

b) if the opponent lost the desire to fight, but the fight continued within three seconds.

c) if the opponent has received so many injuries that he loses his temper, but does not fall.

d) when a well-focused GEDAN TSUKI (downward blow) is performed immediately in good timing, after any downing the opponent with foot sweep kick ASHI-BARAI, or when dodging the opponent’s DOMAWASHI-KAITEN-GERI (kick with a somersault).

HANTEI criteria (decision)

The HANTEI decision applies to:

a) if there is no IPPON or disqualification, the decision made by three or more of these five referees (one Chief Referee, four Corner Referees) is valid.

b) if one of the fighters has a WAZA-ARI, this will be the first priority in making a decision.

c) if there is no WAZA-ARI, the number of injuries done will be a privilege in the solution.

d) in case when no injuries done, number of strikes, including YUKO-DA (effective blows, but not enough to be WAZA-ARI), will be the criteria for the decision.

e) in the case of the same number of actions, including YUKO-DA, the Referee shall give the victory to the fighter who is more active or more aggressive in the fight (this applies to the final additional time, where a winner must be determined clearly).

f) if CHUI (warning) or GENTEN (penalty) is given to any of the participants, the Referee must follow the criteria indicated in the section «Referees’ Criteria».

JOGAI (step outside the battle area)

The following actions will be evaluated as JOGAI:

a) if any of the fighters goes out of the tatami line completely with both feet, it will be evaluated as a JOGAI

b) JOGAI will be completed by the command of Chief Referee YAME.

HANSOKU (violation)

The following actions are considered HANSOKU (violation):

a) an attack with a hand or elbow to the opponent’s face or neck (even a small contact can end in HANSOKU, however, a light touch to the face is allowed),

b) KINTEKI-GERI (a kick to the groin),

c) ZU-TSUKI (head punch),

d) TSUKAMI (a grip of the dogi). In any case, it is not allowed to grip the opponent’s dogi, you can not grip each other’s hands,

e) КАКЕ (grasping). You can not grab or cling to the opponent’s neck, head, shoulders, etc.,

f) OSHI (pushing). Do not push with your hands, clenched fists or body. Basically it will be considered as HANSOKU, even if you push with just one hand.

Code of conduct in Dojo
CODE OF CONDUCT IN DOJO
Before training:

1. Come to the Dojo 10-15 minutes before the start of the training session to change your clothes comfortably. While changing clothes, tune in to training.

2. When entering the Dojo, take off your shoes.

3. Entering the Dojo, a bow (rei) is made, as a sign of respect for the place where the trainings are held and everyone present in it.

4. If you are late for the beginning of training, wait for the end of the ritual and, when the warm-up begins, enter the Dojo by making a bow. Begin training only with the permission of the Sensei.

During training:

1. Disciples must respect the Sensei and their peers.

2. All actions are performed only with the permission of the Sensei (Senpai).

3. Questions are asked at the end of the training. If for some reason it is absolutely necessary to ask a question to Sensei, do so only with his permission.

4. The beginning and end of work in pairs is accompanied by a bow (rei).

5. During training, when Sensei demonstrates the technique (explains the task), you need to closely watch him.

6. During training, disciples should not have any jewelry, the training uniform should be clean and tidy.

7. If you are injured or feel unwell, you must immediately inform your Sensei about it.

It is not allowed in the Dojo:

1. To talk loudly.

2. To chew.

3. Take actions that could lead to injury (pushing, running without a command).

4. Enter the Dojo in shoes, outerwear, headdress.

After training:

1. When leaving the Dojo, make a bow (rei).

2. It is necessary to keep the locker room clean, not to make noise and not to stay longer than necessary.

Osu!

WKO EXAM REQUIREMENTS
Goal: in accordance with the principles of the WKO governing certification, to reward those karatekas who train their mind and body with the principles of martial arts.

Certification: WKO certification refers to regulated promotion from I to X Dan. Honorary Dans are given from I to V for those who are not a WKO member, but in accordance with the historical requirements of karate and regardless of age.

Promotion: Promotion in Dan is based on both exam results and recommendations. Certification exams should be conducted in accordance with each level of Dan. VII Dan and higher, as well as honorary Dan should be conducted only on recommendations.

*Certification examinations must be conducted in accordance with the authority of the examiners who are responsible for each Dan. The examiner must have the necessary qualifications to conduct the exam and make a promotion.

*The powers (authority) of the examiners who have the grounds to award Dans.

I Dan — the WKO Grading Committee, regional organizations, or every Branch Chief who has the ability to award promotion. Examiners must be Branch Chiefs of the WKO or regional Committee, having III Dan and higher.

II Dan — the WKO Grading Committee, regional organizations, or every Branch Chief who has the ability to award promotion. Examiners must be Branch Chiefs of the WKO or regional Committee, having IV Dan and higher.

III Dan — the WKO Grading Committee, regional organizations, or every Branch Chief who has the ability to award promotion. Examiners must be Branch Chiefs of the WKO or regional Committee, having V Dan and higher.

IV Dan — examiners must include more than one Branch Chief from WKO with the VI-th Dan and higher, and more than one member of the WKO Grading Committee.

V Dan — the WKO Grading Committee must authorize promotion and examiners must be members of the WKO Grading Committee.

* Qualification requirements for promotion

I Dan — no special qualification required.

II Dan — a member who is 20 years old or older, has 2 or more years of training experience, starting from the first Dan.

III Dan — a member who is 25 years old or older, has 3 or more years of training experience, starting from the second Dan.

IV Dan — a member who is 30 years old or older, has 4 or more years of training experience, starting from the third Dan.

V Dan — a member who is 35 years old or older, has 5 or more years of training experience, starting from the IV Dan.

VI Dan — a member who is 45 years old or older, has 6 or more years of training experience, starting from V Dan.

VII Dan — a member who is 55 years old or older, has 7 or more years of training experience, starting from the VI Dan.

VIII Dan — a member who is 65 years of age or older, has 8 or more years of training experience, starting from the VII Dan.

IX Dan — a member who is 75 years old or older, has 9 or more years of training experience, starting from the VIII Dan. An exception may be for someone who took I-III places at the World Championships or became the winner in their weight category at the World Cup. In this case, he or she has the right to participate in the certification exam from I to V Dan without the qualifications specified in the paragraphs.

X Dan — can not be awarded to any person other than Masutatsu Oyama — the founder of Kyokushin karate.

* Assigning belts and certificates

When each promotion has been carried out in accordance with the authority, the black belt and certificate are sent after the examination fees are paid. The further procedure will be formal.

* Reissue of certificates.

The certificate can only be reissued if it is allowed by the WKO office and a special rule that allows this reissue. If there is no exam Protocol or other documents in the WKO office, then an application is written to the WKO office with an explanation of the reasons and objective references in writing. The WKO Grading Committee can decide YES or NO.

* Deprivation of Dans.

A person who commits certain actions that violate WKO laws and defiles the organization’s name will be disqualified by the WKO Board.

* Recommended Dans and their licensing.

Recommended promotions from I to V Dan should be applied to all WKO members who are unable to participate in Certification exams due to injury or illness.

Recommendations should be sent to the WKO office directly by the WKO Branch Chief, then discussed by the WKO Grading Committee and approved by the WKO (Board) Governance.

VI Dan and higher are considered the highest Dans of karate by WKO. To promote them, candidates must protect their direct contribution to the development of the organization as well as their abilities and character of karateka

The recommendation must be sent to the WKO office and reviewed by the WKO Grading Committee and will be awarded at the World Cup — once every four years.

* Honorary Dans and their licensing.

Honorary Dans are given to not WKO members — but to those who have contributed to the development of Shinkyokushinkai karate at the regional, national and global levels. Making a contribution means continuing to support the organization financially, socially or culturally, and this should be the result of significant development at the right time. The recommendation should be sent by the Branch Chief to the WKO office. The WKO Grading Committee reviews the recommendation and makes a decision.

GLOSSARY OF KYOKUSHINKAI KARATE TERMS
Note: If the Japanese transcription of the term differs from the English one, it is indicated in parentheses.

Sosai — the founder of the style — Masutatsu Oyama.

Kancho (Kantyo)— director of the organization.

Shihan (Sihan)— a master from the 5th Dan.

Sensei — teacher, mentor (3rd, 4th Dan).

Senpai — a senior student.

Kohai — a junior student.

Dojo — hall (place of passage of the Way).

Dan — master’s degree.

Kyu — student’s degree.

Dogi — clothing for training.

Kihon — training techniques without a partner.

Renraku — combinations.

Kata — form, complex.

Kumite — sparring.

Sanbon Кumite — conditional training sparring for 3 steps.

Yakusoku Кumite — conditional training sparring for 1 step.

Jiyu Kumite — free sparring.

Tameshiwari — breaking solid objects.

Bunkai — explanation.

Ibuki — power breathing.

Nogare — soft breathing.

Osu (Oss) — traditional form of greeting, an expression of understanding, agreement and confidence.

Seiza — kneel down.

Mokuso — eyes closed.

Mokuso Yame — eyes open.

Rei — bow.

Yoi — get ready.

Hajime — start.

Yame — stop.

Mawatte — turn.

Hantai — the opposite, position change.

Naore — return to the starting position.

Yasume — relax.

Ichi — 1

Ni — 2

San — 3

Shi (yong) (si)— 4

Go — 5

Roku — 6

Shichi — 7

Hachi — 8

Ku (Kyuu)— 9

Juu — 10

Haisoku-Dachi (Dati) — feet together.

Musubi-Dachi (Dati) — heels together, toes apart.

Heiko-Dachi (Dati) — feet shoulder width apart.

Fudo-Dachi (Dati) — heels shoulder width apart, toes apart.

Uchihachiji-Dachi (Utihachiji-Dati) — heels shoulder width apart, toes are turned inwards.

Zenkutsu-Dachi (Dati) — stance with the front leg bowed.

Kokutsu-Dachi (Dati) — stance with the back leg bowed.

Sanchin-Dachi (Santin-Dati) — stance “hourglass”.

Kiba-Dachi (Dati) — “rider” stance.

Neko Ashi-Dachi (Nekoashi Dati) — “cat” stance.

Tsuru Ashi-Dachi (Tsuruasi Dati) — “heron” stance.

Kake Ashi-Dachi (Kakeashi Dati) — crossed leg stance.

Jiyu-Kamaete-Dachi / Kumite-No-Kamae (Jiyu Kamaete Dati) — battle stance.

Jodan (Jozan) — upper (head, neck).

Chudan (Tudan) — medium (body).

Gedan — lower (below the waist).

Oy — homonymous.

Gyaku — opposite.

Hidari — left.

Migi — right.

Age — up.

Mae — forward.

Yoko — aside.

Ushiro (Usiro) — back.

Mawashi (Mawasi) — turning.

Oroshi (Orosi) — down.

Hands:

Seiken — fist (front part).

Uraken — the inverted fist (the back part).

Tettsui — “hammer fist”.

Shuto (syuto) — “knife hand” (the outer edge of the palm).

Haito — inner edge of the palm.

Shotei (Syotei) — “heel” of the palm.

Koken — wrist.

Nukite — “spear hand” (palm with four straight “ehon” fingers).

Hiji — elbow.

Legs:

Chusoku (Tyusoku) — the pads of the toes.

Sokuto — “knife leg” (external edge of the foot).

Taisoku — internal hollow of the foot.

Haisoku — foot instep.

Hiza — knee.

Ashi — foot.

Kakato — heel.

Sune — shin.

For pushing with a fist:

Seiken-Tsuki — blow with a fist.

Tate-Tsuki — blow with a vertically placed fist.

Morote-Tsuki — blow with both hands.

Jun-Tsuki — blow to the side.

Secant strikes:

Seiken-Ago-Uchi — a straight blow with a fist to the chin.

Tettsui-Komi-Kami-Uchi — “hammer” blow to the side, outside on the head to the temple.

Tettsui-Oroshi-Ganmen-Uchi — “hammer” blow from above to the head.

Tettsui-Hizo-Uchi — “hammer” blow from the side outside to the ribs.

Uraken-Shonmen-Hanmen-Uchi — blow with an inverted fist to the face.

Uraken-Sayu-Uchi — blow with an inverted fist to the side from above to the face.

Uraken-Hizo-Uchi — blow with an inverted fist to the side on the side to the ribs.

Uraken-Mawashi-Uchi — turning blow with an inverted fist to the head.

Shuto-Ganmen-Uchi — blow with the edge of the palm on the side to the head, to the neck.

Shuto-Sakotsu-Uchi — blow with the edge of the palm from above on the collarbone.

Shuto-Sakotsu-Uchikomi — direct (cutting) blow with the edge of the palm on the collarbone.

Shuto-Hizo-Uchi — blow with the edge of the palm from the side outside to the ribs.

Shuto-Uchi-Uchi — blow with the edge of the palm backhand to the side to the head (neck).

Kicks:

Hiza-Geri — knee kick.

Kin-Geri — kick with the instep to the groin.

Mae-Geri — direct kick forward to the body or head (with the pads of the toes).

Mae-Keage — swing kick forward and up.

Uchi Mawashi — swing turning kick with the outside of the foot from the inside.

Soto Mawashi — swing turning kick with the foot from outside to inside.

Mawashi-Geri — turning blow.

Yoko-Keage — swing kick to the side with the outer edge of the foot.

Yoko-Geri — kick to the side with the edge of the foot.

Kansetsu-Geri — kick with the edge of the foot to the knee joint.

Ushiro-Geri — back heel kick.

Ushiro-Mawashi-Geri — backward turning kick with a “pinwheel”.

Blocks:

Seiken Jodan Uke — upper block with the forearm (fist clenched).

Chudan-Soto-Uke — block from outside to inside with the forearm at the middle level.

Chudan-Uchi-Uke — block from the inside out with the forearm at the middle level.

Gedan-Barai — lower block with the forearm forward.

Uchi-Uke-Gedan-Barai — double block with forearms on the middle and lower level.

Morote-Uke — block in the Uchi-Uke position, reinforced with the other hand.

Mae-Mawashi-Uke — front circular block.

Shuto-Mawashi-Uke — circular block in Shuto position.

Shotei-Uke — block with the heel of the palm.

Koken-Uke — wrist block.

Hiji-Uke — block with the elbow inward.

Osae-Uke — press down block.

Sune-Uke — shin block.

Hiza-Uke — knee block.

Shomen — forward.

Sagari (Ushiro) — backwards.

Oi-Ashi — movement forward without changing the stance.

Okuri-Ashi — movement forward by a step with changing the stance.

Kosa — switch.

Fumi-Ashi — sub-steps movement forward.

Mae Kosa — movement forward with Kake Ashi (foot crossing on the front).

Ushiro Kosa — movement forward with Kake Ashi (foot crossing at the back).

«The belt is a reward for your efforts», Misak Arzumanyan
MEANING OF KYOKUSHINKAI BELTS
White belt — level of purity and potential

White, as well as black, is rarely, if ever, found in its pure form in nature. It reflects all the light waves without absorbing anything, because it already contains all the colors of the sector. Thus, in karate, the white belt symbolizes the potential of the student to achieve any level. If this potential is there, the trainings find it, because everything that the student dreams of, hopes for, is already hidden inside him. It is a gem covered with a layer of dirt that only needs to be chipped away with a chisel of determination and faith.

A new student at the white belt level is pure, because he does not yet know anything about the requirements of the art and has absolutely no experience. His heart is full of hope. From this hope comes the sapling of the first desire to train and learn. The main thing is to listen to the Sensei and learn to act in accordance with his instructions..

After the first training session, the purity of the white belt goes away forever. It absorbs sweat and dust particles and loses its original pure color. So there is no turning back. The path begins, forward through the entire spectrum of colors. You need to set yourself goals in training and go to them tirelessly. Just like the black belt, the white belt is the most important one in the life of a karateka. New techniques, rules and requirements of Dojo can change a lot in a student: he can change his life forever, and how much depends only on himself. There is no need to rush if something does not work out, but if the student is persistent, everyone will be happy to help him. The unspoken rule of Dojo: a person is known by his desire to make an effort. No need to be shy about a white belt. You should wear it with pride. Even the Sensei started with it once. The main thing is to try your best.

Orange belt — 10 Kyu, 9 Kyu (the beginning of the great way)

Orange belt — level of stability. It corresponds to the mass or quality of the obstacles. This color is the Muladhara Chakra, the coccyx dorsal center, of which the Earth is the element, the largest of all the elements. After several months of serious training, the new student’s belt becomes dirty, that is, already darker.

The Earth element at this level of training means stability. As the orange belt exam approaches, the main focus should be on understanding the physical basics. This understanding comes through concentration training in stability stands (Zenkutsu Dachi, Sanchin Dachi, Kiba Dachi) and through body control aimed at precise execution of movements. With stability comes an elementary understanding of dynamic balance. Balance control in karate will be complete when the student learns to feel their center of gravity. This is basic in the martial art. The correct stance will allow you to clearly see your opponent and focus on their intentions so that they become clear as your own. A white belt holder who claims to be an orange belt must carefully study the Dojo etiquette and procedures on which karateka training and life are based. He has to become more aware of karate, and his karate shows it. There is an awareness of solid muscle tissue and bones of the body, training focuses on these moments. This is the only way to lay the foundation for a «strong and straight way».

At the time of the orange belt exam, the main characteristics of a good physical condition are already being formed. The student accepts a new lifestyle: new ambitions appear, feelings of gratitude arise, perseverance in achieving goals, new vitality. He gets into the habit of attending trainings, overcoming tiredness and reluctance. The owner of the orange belt must understand the meaning of training and keep the dream of a great future.

Blue belt — 8 Kyu, 7 Kyu (color of water or sky at sunrise)

Blue belt — level of variability, ability to adapt. This color is a symbol of Water, it reminds karateka of the variability of Water. Blue belt training develops the basic ability to adapt and respond flexibly, just as water takes the form of a vessel in which it is located. This ability to adapt is increased through Kumite: first a pre-prepared match, and then a free match. “Blue belt” focuses on hand skills combined with the correct position, developing a sense of correct blow. This training develops a strong body, especially the torso and arms. In addition, you can do any kind of general physical training, but special attention should be paid to push-ups on the fists and on the fingertips. At the same time, more and more stances and technical actions with hands and feet are being introduced in training.

The strongest point of the owner of the blue belt should be flexibility (physical and mental), so he is diligently engaged in stretching exercises. It also learns to adapt, overcome weakness, and train the flexibility of the mind. This flexibility allows you to move forward to the next level of requirements. It is combined with physical training and knowledge of the orange belt level, and, in turn, allows you to see all the potential as part of a single whole.

The training sessions leading up to the blue belt are intense. The student begins to really feel the positive impact of karate on health, by improving blood circulation and muscle tone, improving the cardiovascular system, reducing body fat, increasing overall body strength and overall feeling of well-being. He becomes more confident, seeks to overcome ignorance (he must continue to study karate, terminology, etiquette, etc.) and pride (knowing his limitations, understand that there is still a lot to learn).

The blue belt is the stage of combining findings from the orange belt and studying and accepting the requirements of the yellow belt. «Water in the course of its activity practically does not tolerate changes. The quiet, soothing murmur of a stream, or the power of a huge waterfall, or the ferocity of a tidal wave, the element is the same everywhere — water. It is the same in life: a karateka must learn to adapt by performing all actions with the same calm spirit. When calm and while resting, or in the midst of a raging battle, the spirit and mind of a true karateka remain unshaken.»

Yellow belt — 6 Kyu, 5 Kyu (sunrise)

Yellow belt — approval level. It corresponds to the third spinal center, the Manipura Chakra, of which Fire is an element. Before the yellow belt, the student concentrated on purely physical skill — balance, stability, eye-hand coordination and general technical ability. The yellow belt requires serious consideration of not only physical fitness, dynamic balance and coordination, but also the psychological aspects of training — perception, awareness, approval and other manifestations of willpower. The element of Fire enlivens us and makes us understand the physical willpower in karate. The yellow belt student accepts his intelligence and consciousness by coordinating the basic physical concepts of karate with his own mental potential. They become more confident in their growth abilities and more determined in their actions. He improves his knowledge of karate and learns to perform all the movements clearly and correctly. This is vital, because if you do not pay attention to technical accuracy, the student’s progress to the highest levels will become extremely difficult.

The attempt to coordinate the body and mind for the purpose of technical perfection is first carried out through training, aimed at increasing the speed of the technique without losing shape. Understanding how to apply the power through the technique is double progress. The first step is to train the correct basic technique and implement it in the physical and mental systems. Having realized this, the yellow belt moves on to the second stage, combining correct technique with speed.

Training on heavy bags, makiwara or vigorous Kumite (sparring) is necessary mainly for preparing the body, to overcome significant efforts combined with speed. Calloused fists or a strong passion do not justify the goal, if the fighter has not mastered the coordination of the correct technique and speed. Petty psychological flaws, such as vindictiveness, pessimism, exaggeration and insincerity, should be taken seriously, and every effort should be made to control them. While assigning an important role to the mind in karate, the yellow belt does not forget that the body must be strong and in good condition. A karateka should train with enthusiasm, because he understands that it is through physical training that the mind develops. According to Sosai Oyama, «you need to put yourself through vigorous training more in order to forge a strong spirit that can overcome your own selfish interests, than for the sake of developing a strong body.» The yellow belt must understand that it is the mind that owns the body. Fears are overcome if they are confidently resisted. Sosai Oyama spoke of the art of controlling the flesh with the mind. He himself had witnessed a Zen priest put his hand into a pot of boiling water without harming himself. The priest reminded the young Oyama: «You can do anything if you just act confident.» «The essence of karate is to train the mind through the body. This is why karate that can provide such power should not be misused or misrepresented. The art of karate strives for something deeper than just the cult of physical strength» (Masutatsu Oyama).

Sosai Oyama constantly emphasized in training that you need to focus your concentration on a single point in the lower abdomen, located in the area under the navel – tanden. It is a repository of creative psychic energy and a physical center of balance. The production of energy in this center, as opposed to the energy of the arms and shoulder, can be compared to a shot from a loaded gun. You take a bullet in your hand and throw it as hard as you can, but you still can’t apply the same force of impact as when you fire a gun. Thus, the destructive power of a bullet is not inherent in the bullet itself; it depends more on the gunpowder and the caliber of the gun. The same can be said about the force of the blow; in practice, it depends not on the hand, but on the energy that is produced in the body. Of course, the strength in the hand, especially the grip, is very important, allowing you to express this energy. A soft rubber bullet fired from a gun has much less destructive power than a lead bullet. A weak hand cannot support the energy properly generated by the tanden.

The yellow belt is the last level in a series of beginner levels. Here, karateka begins to feel that he can directly control his life and his weapons.

Green belt — 4 Kyu, 3 Kyu (blooming flower)

Green belt — level of emotions and sensitivity. After a period of consolidating knowledge and learning new ones, the yellow belt holder prepares for the 4th Kyu exam. The green color can be obtained by mixing yellow and blue. The level of the green belt is the starting point, the first level of the older belts, corresponding to the Anahata Chakra, which is located near the heart and whose element is air. By now, karateka was quite limited in experience and expression. Now he is more aware of his mind and the importance of benevolence and compassion.

Майбутній володар зеленого поясу вчиться приймати інших такими, якими вони є, розуміючи, що очима не можна побачити все, що є в основі всіх речей. Він, таким чином, стає більш уважним до інших, і його особистість при цьому стає більш стабілізованою. «Зелений пояс» розуміє, що сила без мудрості та співчуття стає руйнівною, небезпечною і жорстокою. Сосай говорив: «Сила без справедливості — це насильство, справедливість без сили — безпорадність».

The future green belt holder learns to accept others as they are, realizing that the eyes can not see everything that is at the heart of all things. He thus becomes more attentive to others, and his personality becomes more stable. The «green belt» understands that power without wisdom and compassion becomes destructive, dangerous, and violent. Sosai said: «Force without justice is violence, justice without force is helplessness.»

In dojo, the «green belt» especially focuses on proper breathing techniques and perfection of style and technique, anchoring the requirements of the orange, blue, and yellow belts. It is necessary to achieve excellent performance of all the basic techniques, basic movements, necessary kata before passing the green belt exam. The future «green belt» learns to combine his technique, speed and strength, which are developed during hard training, but also works on the power aspect of karate. Kyokushin is a power karate. The «green belt» must be able to demonstrate his strength.

The subtle areas of this level — receptivity and sense of time are also deeply studied. You need to learn to feel the opponent’s intentions and balance, and so calculate the time and use the technique to make the maximum impression.

The disciple learns the most advanced concepts and techniques, selects what he likes best, and begins to apply it in his own karate. The technique is performed naturally, without thinking; the «green belt» has glimpses of the mental state known as «Zanshin», when the body acts perfectly without conscious effort.

Training is getting more serious than ever. “Green belt” strives to develop a mature and fearless attitude to sparring, misleading the opponent with its calmness and unassuming approach to self-defense and daily life. This is the first step in learning positive deception or the art of hiding emotions and abilities where they are needed. This ability is an important weapon in the arsenal of every warrior, in karate and in life in general.

The green belt is a level of maturity, wisdom and love. This is easier to achieve if you drop the desire to idly observe life and philosophize too much; this does not show the simple truth that lies at the heart. Through the combination of physical and mental strength developed through training and understanding, the worldview of the owner of the green belt becomes balanced and harmonious. It is very important for him to curb feelings that are not suitable for a mature karateka. The battle way is a struggle in the heart. It all starts with self-control.

The level of the «green belt», the first of the senior degrees, allows you to assess the serious role that the mind plays in karate and in life in general.

Brown belt — 2 Kyu, 1 Kyu (maturity)

The brown belt is a practical and creative level. The brown belt is a very important level and therefore you need to approach training seriously and maturely. By this time, the disciple should be very strong and very calm when performing the technique, while trying to reach the highest levels of skill. Sparring requires a highly developed ability to control the opponent through a sense of time, distance and sensitivity. As the brown belt holder prepares for the black belt level, he begins to take on more responsibilities in the Dojo. It can clearly and accurately express various physical and psychological concepts, the spiritual potential of karate-do. This is a step forward in thought processes. And even those students who previously seemed mediocre, after reaching this level, become different.

Creativity becomes more productive, expressed in the fact that the owner of the brown belt easily develops his own technical capabilities, relying on the psychophysical foundations of karate. While searching, he finds that creating his own Kata and experimenting with the movements of the standard Kata, which he studies with special attention, become his own. He will probably spend many years honing them, realizing how much benefit he gets from such training.

Junior students (Kohai) should feel that they can trust the brown belt, and he should respect that trust and be honest, holistic and faithful. By this level, the disciple must learn to control the negative expressions of the mind that tend to penetrate the personality if the person does not control himself, such as anger, self-pity, jealousy (negative features of the orange belt level); pride, discouragement, insincerity (negative features of the yellow belt level); avarice, deception, betrayal, prejudice (negative features of the green belt level). You need to constantly look at yourself from the side, just to make sure that you are in control of your mind and not the other way around.

It is important to know your own strengths and understand the weaknesses of others. One of the most pragmatic ways to make an objective comparison with others in order to improve your own technique is to participate in tournaments. The tournament will let you know if your training sessions were effective.

The brown belt holder opens the mind to all possibilities and learns to respect willpower in all people, integrity and honesty in all righteous endeavors. The brown belt knows the capabilities of his weapons and respects the potential of his enemies, both physical and mental. He understands that his words, attitudes, and actions show the Dojo, the chosen way and the Sensei’s teachings. Therefore, the «brown belt» is aware of the responsibility assigned to him and considers every word and action. More than ever, he is aware of the importance and power of the relationship between disciple and Sensei, getting the opportunity to become a good «black belt» in the future. The integrity of Kyokushin karate is preserved only through people who are called Yudansha.

Brown is an intense blend of three primary colors: two-fifths orange, or physical, two-fifths yellow, or intellectual, and one-fifth blue, or spiritual. The brown belt should come closer to a perfect balance of body, mind and soul. This is a very important step: you can go forward, but there is a risk of just as easily going back.

Too often, at the level of the brown belt, the karateka becomes complacent, content to be at the top of the lower grades. Such a person is not ready to accept the challenge of Yudansha, perhaps realizing in some way that changes in his position will mean that he will never be the same again. There are many excuses, but there are usually few real, valid reasons. «The study of martial arts is like climbing a cliff (climbing a running down way), stopped once and you are blown away» (A. Goncharenko).

Black belt (wisdom)

A black belt is the goal of many karatekas. Its requirements are very high. And many who sought to reach it, at some stage humbly satisfied with the low level of skill and understanding, not wanting to face the high demands placed on Yudansha.

The step from the brown belt to the black belt is the most important in the life of a karateka. Prior to this, various requirements for holders of colored belts, including brown, were applied to still a disciple. From the 1st Dan onwards, these requirements should become second nature. Practice in the technique should now be aimed at a good spirit. Searching the techniques and relationships of past and present masters helps Junior “black belts” to improve themselves. Yet the achievement of the 1st Dan is only a new beginning, not the end of the path, and therefore there is no place for pride and selfishness to be satisfied. How foolish to think that you have achieved everything.

If Yudansha continues to train tirelessly even in the mature years of life, just as the white belt gradually becomes black, his black belt slowly wears off, becomes frayed at the edges and as a result becomes white again. Thus, the circle inevitably closes, and the Master becomes a disciple again. The whole process can be repeated, but already in areas that are beyond simple technique, beyond the mind games, beyond the comprehension of the average person. «In martial arts, introspection breeds wisdom. Always treat observing your actions as an opportunity to improve» (Mas Oyama).

The art of honest introspection is the new weapon of the novice “black belt”. He pays attention to patterns in his thoughts. You need to analyze your mind to see if you think like a “black belt”. It is especially necessary to keep track of what thoughts come most often. If they are not compatible with the “black belt” consciousness, they should be changed. You need to work on your negative traits, keep the image of someone you respect and admire in your head during the day, and keep this image in your heart. It can be anyone: Christ for a Christian, Buddha for a Buddhist. This may be a great warrior of the past, an Indian Aruna or a Japanese Musashi, or our Sosai Mas Oyama. When you have to make decisions, you should ask yourself what this person would do in my place. If a real karate master would make one or another decision in life.

Training in self-analysis clearly reveals many weaknesses of a person. You need to analyze why the opponent scored points, and then make an effort to eliminate the weakness of his defense. Similarly, if you fail to score a point for a particular technique, you should analyze why, and be prepared to prevent this from happening the next time. The meditation period that follows your training is a great time to think about your actions. Nothing can be hidden from the mirror of introspection. This is a very strict lesson aimed at destroying your egoistic Self.

So, to find out how much a person has succeeded in karate, you need to analyze and evaluate his condition honestly, at least during one training session. No one is responsible for the quality of his training. He is responsible for himself. As a «black belt», he should always be aware of his weaknesses. He is not a master yet, but if he puts in the effort, he will reach this level one day. What is the difference between a beginner and a master? A master is a beginner who always strives for perfection. Constant effort brings amazing rewards. You need to believe in your potential, but be honest with yourself about what stage you are at right now.

In the end, destruction, not the development of an uncontrolled Self, is the meaning of karate training. Karateka — modest and thoughtful, not selfish and proud. In training, he is always calm and alert. He is always alive to what is happening in his organization, with him, and throughout the Dojo. Karateka develops a spirit that does not allow him to be caught off guard. He always feels and understands the danger that sometimes even minor things or phenomena carry. Therefore, he lives in such a way that nothing threatens him.

Karateka learns to see that the inseparable inner nature of all things is good. If you take virtue as your ally, you don’t have to be afraid of anything. You need to learn to love everyone as equals, to see the goodness and heart of everyone, to find reasons not to be afraid of anyone. «The ultimate goal of the art of karate is not victory or defeat, but perfection of character» (Gichin Funakoshi).