Readings Scope of Information
The information found within this page will contain writings that are both specific to Heiwa-Ryu Martial Arts Academy and the ideas that we present in our Dojo. Some of the writings you may have read or heard of but have never given them a second thought. We challenge you to read them again and "see" what they mean to you. We will continue to add to this page as we convert other texts and papers from Heiwa-Ryu.

Documents The Samurai Creed
The Tiger's Tale
The Blind Men and the Elephant
Thoughts on Karate by Robert Trias
A Poem
Belief in Kata by the Founder
The Man in the Arena by Theodore Roosevelt
A Sensei's Philosophy by Hulon Willis
Guess What?

The Samurai Creed
I have no parents, I make the heavens and the earth my parents.
I have no home, I make my middle region my home.
I have no divine power, I make honesty my power.
I have no means, I make docility my means.
I have no magic power, I make personality my magic power.
I have neither life nor death, I make breathing my life and death.
I have no body, I make stoicism my body.
I have no eyes, I make the lightning flash my eyes.
I have no ears, I make sensibility my ears.
I have no limbs, I make fluidity my limbs.
I have no laws, I make self protection my laws.
I have no strategy, I make the freedom to kill and the freedom to restore life my strategy.
I have no designs, I make intuition my designs.
I have no miracles, I make righteous laws my miracles.
I have no principles, I make my adaptability to life my principles.
I have no tactics, I make the Way my tactics.
I have no talent, I make ready wit my talent.
I have no friends, I make awareness my friend.
I have no enemy, I make incautiousness my enemy.
I have no armor, I make benevolence and righteousness my armor.
I have no castle, I make concentration my castle.
I have no sword, I make clarity of purpose my sword.

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The Tiger's Tale
A farmer was coming home from his rice fields one evening. His mind wandered gently over thoughts of eating, sleeping, and playing. As he walked along the trail, he came to a pile of rocks. Pro-truding through a crack he saw a tail switching back and forth. It was a tiger's tail. It was very large.

The farmer was overcome with panic. He thought of running to the village. But then he realized the tiger was waiting for him to appear around the turn of the trail. So he dropped his sickle and seized the tiger's tail.

There was a struggle. The tiger tried to free himself. He pulled. The farmer pulled. They tugged back and forth. The tiger snarled and clawed. The farmer gasped and perspired, but he clung to the tail.

While the desperate struggle was going on a monk came walking along the trail. "Oh, the Tao has brought you!" the farmer cried. "Take my sickle from the ground and kill this tiger while I hold him!

The holy man looked at him calmly and said: "Ah, I cannot. It is forbidden to kill."

"How can you say such a thing!" the farmer said. "If I let go of this tail, which sooner or later I must do, the animal will turn on me and kill me!"

"I am sorry, brother," the monk said, "but my religion won't permit me to kill any living creature."

"How can you argue this way?" the farmer cried. "If you don't help me you will be the cause of my death. Isn't the life of a man worth as much as the life of a tiger?"

The monk listened and said calmly: "All around us the things of the jungle kill-each other, and for these things I am not responsible. I cannot take a life, it is written so."

The farmer felt his strength leaving him. The tiger's tail was slipping from his tired hands. At last he said: "Oh, my holy, kind-hearted friend, if it is so written, it is so written! Do me then one favor. Hold the tail so that I may kill him!"

The monk looked into heaven and thought. "Very well, there is nothing written that says I may not hold a tiger's tail." So he came forward and took hold of the tail.

"Do you have it?" the farmer asked.

"Yes, I have it," the monk replied.

"Do you have it firmly?"

"Yes, I have it firmly."

The farmer released his hold. He wiped his face with his head cloth. He picked up his sickle, shook the dust from his hands. Then he started toward the village.

The tiger renewed the tug of war with great energy. The monk clung frantically to the tail. They pulled back and forth desperately.

"Kill him, kill him quickly!" the monk shouted.

The farmer continued toward the village.

"Where are you going? I can't hold on much longer!" the monk cried in alarm. "Kill him with your sickle!"

The farmer turned around placidly. His face was very peaceful. "Oh, holy man," he said. "It was good to listen to your sacred words and to hear what is written. I have been moved by your feeling for living things. I now believe as you do. And as it is written, I may not kill any living creature. If you hold on with patience, other men who do not have such high ideals as we do may soon come this way and kill the tiger for you."

And the farmer bowed and continued his way.

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The Blind Men and the Elephant
By John G. Saxe

It was six men of Indostan To learning much inclined Who went to see the elephant (though all of them were blind), That each by observation Might satisfy his mind.		The fourth reached out his eager hand, And felt about the knee, "What most this wondrous beast is like Is mighty plain," quoth he; "'Tis clear enough the elephant is very like a tree!"

The first approached the elephant, And happening to fall Against his broad and sturdy side, At once began to bawl: "God bless me! But the elephant Is very like a wall!"		The fifth, who chanced to touch the ear Said, "E'en the blindest man Can tell what this resembles most; Deny the fact who can, This marvel of an elephant Is very like a fan!"

The second, feeling of the tusk, Cried, "Ho! What have we here So very round and smooth and sharp? To me 'tis mighty clear This wonder of an elephant Is very like a spear!"		The sixth no sooner had begun About the beast to grope, Than, seizing on the swinging tail That fell within his scope, "I see," quoth he, "the elephant is very like a rope!"

The third approached the animal, And happening to take The squirming trunk within his hands, Thus boldly up and spake: "I see," quoth he, "the elephant Is very like a snake!"		And so these men of Indostan Disputed loud and long, Each in his own opinion Exceeding stiff and strong Though each was partly in the right, And all were in the wrong!

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Thoughts on Karate by Robert Trias
Extracted from "Kata is Karate"
Written by Master Robert A. Trias (Deceased),
Former Founder / Director U.S.K.A.

STANCE is the foundation or point of reference from which is expressed the various methods of blocking, punching, striking, and kicking.

The FORMS OF MOVEMENT -- Shifting, walking, stepping, pivoting, turning, crossing, hopping, jumping, and creeping enable one to establish the proper relationship of his body to that of his opponents for the purpose of effectively and efficiently defending and counterattacking.

These methods of blocking, punching, striking, kicking and forms of movement are to be expressed with HARMONY and UNITY.

Before UNITY can be realized, certain factors and their interrelation-ships must be operating harmoniously. First must be KNOWLEDGE of the component elements, the principles governing them, and the means of controlling them.

CONTROL OF RESPIRATION AND CIRCULATION so that they operate harmon-iously must be attained before proper tension and relaxation of the body muscles can be expressed. Without these, there can be no balance; without balance, there can be no continuity or smooth flow of movement.

When these things are realized, they are expressed by: precise movement-ending, kimi (focus), strong snap and pull-back - this is what the Chinese call, "jing".

These aspects of karate will not be mastered without repetition; repetition is difficult without the understanding of why it is necessary. Boredom results from not understanding the relationship of unity and harmony to free expression. Thought during action is an obstacle to harmony and unity. Therefore, faith in the principles of softness (ju) and emptiness of mind must replace anxiety and paralyzing thought.

Because this state of being demands tremendous effort and sincerity in order to be manifested, there must be desire and determina-tion by virtue of the fact that it is extremely difficult to imagine "not imagining".

Before any of the above-mentioned can be realized there must be PURPOSE; that purpose is UNITY.

Unity is the various aspects of existence expressing themselves according to their nature and capacity and expressing themselves in a harmonious relationship to and with each other so as to express themselves as ONE.

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A Poem
Future Feature! Check back later...

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Belief in Kata by the Founder
From the writings of our Founder...
Just as there are many leaves on a tree in the spring, so it is with the multitude of "styles" in the martial arts. Our previous "Workbook" (not available to anyone outside of Heiwa-Ryu Martial Arts Academy) had a list from the United States Karate Association (USKA) of over 56 "styles" as of the beginning of 1973. A list of styles today would be in excess of four times plus the 1973 list.
"There are many small karate organizations spreading throughout this country adopting names that are similar to the larger authentic, responsible organizations, that are deceiving sincere karatekas in believing that they are well established, legitimate and recognized by the larger responsible national organizations. Some of these unscrupulous organizations are run by men who are only briefly exposed to the intricacies of karate. In most cases, they are headed by Orientals or Americans alike who attempt to impose or infringe on the good reputation of the larger responsible organizations."
What is interesting to note is that many profess to teach "the real thing" and to claim roots in distant China, Japan, Okinawa, Korea, India, and inner L.A. What many teachers overlook is the hard, cold facts of "Kata" or Solo Exercise. To the beginner and the intermediate student, the foregoing may justifiably give rise to a "so?" There are very few, if any, legitimate schools that can give good instruction without a formal exercise. Suffice to say, without Kata there is no substance.
Heiwa-Ryu Martial Arts Academy believes that martial arts were developed with three levels of understanding and application. Those three levels are: exercise and attain a supple agility; train and practice the formal exercises (Kata), understanding those moves which "Down the Enemy" or control the enemy, or open up cavity presses; then seeing the principles in motion; relax, meditate and free the body and the soul to embody the move. The Kata were designed to deal with beginners and give them the basics of self-defense. The Kata were designed to move a beginner physically and mentally into an intermediate or proficient fighter level. The Kata were designed to take a proficient fighter and develop him into quick and deadly killing machine if required. The Kata were designed for all three levels - they are just not being taught properly today.
The secret and deadly moves of the Kata were hidden by the masters and for the most part kept as "family secrets." The masters might teach outsiders only if they knew them and their moral character.
The same approach is taken by Heiwa-Ryu Martial Arts Academy, we teach students to take care of themselves as soon as possible by teaching very basic Muay Thai Kick Boxing, some of the movements from both the Japanese and Okinawan Karate Kata, and the Tai Chi Chuan. The more advanced moves and the serious moves are not taught until the Yudansha are satisfied with a person's moral standards and character.
What Heiwa-Ryu Martial Arts Academy believes is that many teachers of the martial arts today overlook is the true meaning and application of "Kata" or Solo Exercise. To the beginner and the intermediate student, the foregoing of this knowledge may be justifiable due to their own ignorance. There are very few, if any, legitimate schools that can give good instruction without a formal exercise. Suffice to say, without Kata there is no substance. Kata, Solo Exercise, Formal Exercise, and Diagrams are the foundation and keystone to the martial arts. Do not try to kid yourself and think that they are the whole thing. It is through the application of the subtle essences that the ART becomes one. Example: 1. The grip of the foot at contact, the position of the foot at contact, the weight applied to the foot at contact, the reaction demanded primarily of the rear foot at contact, and the movement of the foot to a point prior to contact.
2. The use of the foot to make contact and the part of the foot selected to make contact.
3. The relationship [or position] of the body to the opponent.
You can see that a Kata can be extremely demanding and the control required to master the nuances alone is taxing at the least. All of the previously described moves are of no value unless you can apply them. The application is the true art form. The application phase is not limited to physical fighting; it encompasses situations, obstacles, and normal work. We call ourselves Martial Artists, then so we must be. The physical context of the fight can be an exhilarating experience. To block, cover, deflect, dissipate, and evade an opponent's best efforts is an accomplishment. It is a great achievement to control your anger and the attendant reflex to hit back when you miss your block or are surprised by an attack.
Originally the Kata contained and taught the ability to diagnose your opponent's style, degree of proficiency, and strong or weak points; to counter his moves; to lead him; to launch your own attack; to control the strike so as to kill, maim, stun, or touch. Dillman-Hanshi describes Kata as containing the angle and direction of how to apply the moves of the Kata. Knowing that there were cavity presses that set up my opponent so that one could kill, maim, stun, or touch brings life to the Kata or exercises! The fighter who could kill but chooses to stun his opponent in a real fight is truly the master of his/her style. So, regardless of style, roots, heritage, or background, the fighter just described must be recognized.
In Heiwa-Ryu Martial Arts Academy, we recognize the technician, the person who executes the formal exercises flawlessly, and the good fighter who may be a black belt, however, they are not the Sensei, the teachers. We recognize the possibility of a person who can judge data expertly and officiate at tournaments but can't perform Kata; they are "coaches" or "officials" (much the same as in basketball, baseball, or football). The true Sensei or Sifu is one who has understanding and who teaches by example.

Very few people can learn a martial art and be proficient by just reading a book. Most of us need:
1. To be shown the move.
2. To have the underlying principle explained.
3. To "walk" through and get the taste and feel of the move.
4. To practice it by the "numbers."
5. To try it at an efficient pace.
6. To make the move or principle a part of our working "vocabulary," we must practice and review and change the conditions until the reflex level is attained.

We mention the reflex level. Now is a good time to discuss reflex. When we eat, the spoon, fork, chopsticks reach our mouths without any conscious effort. When you reach to touch any part of your body, there is no hesitation or error in touching. This same degree of automatic response must be developed in the martial arts if we are to be proficient. How is this done? Only through diligent practice, visualizing your opponent and the target area, and simulated combat situations (Kihon Kumite), can you even begin to be effective in combat.

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The Man in the Arena by Theodore Roosevelt
"It is not the critic who counts, not the one who points out how the strong man stumbled or how the doer of deeds might have done them better. The credit belongs to the man who is actually in the arena, whose face is marred with sweat and dust and blood; who strives valiantly; who errs and comes short again and again; who knows the great enthusiasms, the great devotions, and spends himself in a worthy cause; who, if he wins, knows the triumph of high achievement; and who, if he fails, at least fails while daring greatly, so that his place shall never be with those cold and timid souls who know neither victory nor defeat."

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A Sensei's Philosophy by Hulon Willis
"Karate, the noble art of empty hand self defense, is suffering greatly due to the absence of a functional philosophy or set of values. Unification of the art under one organization, or even standard-ization of systems, will prove fruitless if there is no basic, functional philosophy to give direction and guidance to the Sensei as he goes about his daily work. A philosophy is basic to life, to teaching, and to karate.

As an art, karate is a teaching-learning situation involving a process and a product. Although categorized by a few as "the more violent form of self-defense", its roots are firmly and deeply embedded in the fertile soil of history, philosophy, morality and science. The Sensei who excludes principles, the principles of history, science, morality and philosophy from his teaching process can only hope and be deserved of a product that will do no good for karate.

As a physical educator, this Sensei has found that the teaching of karate is no different than the teaching of any other skill or physical activity. The principles of teaching, learning and movement prevail in the Dojo as they do in the gymnasium or classroom. The Sensei, if dedicated, must be just as deeply concerned and sensitive about the process through which the learning of karate takes place and the quality of his products as are the teachers of English or chemistry. He too is a molder of minds, a builder of men and women, a developer of character. He too, is a teacher of the highest order.

In karate, as it is true in any field of endeavor, the product is no greater than the process or the person directing or guiding it. If the product (the karateka) is to be of worth and value to society, and our way of life, the Sensei must stress the moral and philosophical principles of karate. The Sensei should be highly literate concerning the historical, philosophical, moral, and scientific principles of karate. Therefore, he must read, study and verbalize. Education is a never ending process.

The Sensei should possess some basic knowledge of anatomy, physiology, neurology, kinesiology (the science of movement), psychology, and physics. The principles of teaching, learning, and individual differences should fortify and improve the effectiveness of his teaching.

The Dojo is a classroom, not a facility for training gladiators hell- bent on mayhem and murder. It is not a place to be utilized solely for the purpose of developing tournament champions.

Many persons are studying karate to improve their status of physical and moral fitness, to develop self confidence, to improve them-selves in respect to speed, strength, flexibility, power, endur-ance, agility, coordination and balance. Others are motivated by man's inherent desire to master that which seems complicated. Self defense is not always the reason for studying the art. The beauty of the Kata, and the challenge to master the basic fundamentals, are strong motivating factors.

An informed public is an educated public. The individual Sensei is the key; he must be a scholar of karate. He must read, study, research and plan. The community is his proving ground along with the Dojo. The worth and effectiveness of the Sensei are not determined by his ability to break boards and bash bricks, but by his community service. Working with civic groups, chil-dren, the church and youth-serving agencies enhances his position as a Sensei, and by the same token the art."

Here in this article, Master Willis has pointed out and stated so simply the goals of Heiwa-Ryu Martial Arts Academy. STOP - PAUSE - REFLECT ON HIS THOUGHTS.

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Guess What?
A Fort Lauderdale advertising agency launched a billboard campaign (including the inside and outside of buses) that included 17 different messages from God. This non-denominational campaign started in September of 1998 and ends soon was sponsored by an anonymous client.

Let's Meet At My House Sunday Before the Game - God
C'mon Over And Bring The Kids - God
What Part of "Thou Shalt Not..." Didn't You Understand? - God
We Need To Talk - God
Keep Using My Name in Vain And I'll Make Rush Hour Longer - God
Loved The Wedding, Invite Me To The Marriage - God
That "Love Thy Neighbor" Thing, I Meant It. - God
I Love You...I Love You...I Love You... - God
Will The Road You're On Get You To My Place? - God
Follow Me. - God
Big Bang Theory, You've Got To Be Kidding. - God
My Way Is The Highway. - God
Need Directions? - God
You Think It's Hot Here? - God
Tell The Kids I Love Them. - God
Need a Marriage Counselor? I'm Available. - God
Have You Read My #1 Best Seller? There Will Be A Test. - God

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