My reading of Master Funakoshi’s “Karate-Do: My Way of Life,” provided me with a much greater appreciation and understanding of the philosophical underpinnings of Karate than I had previously. Through a varied and entertaining recitation of anecdotes from his long life, Master Funakoshi illustrated many important lessons for all aspiring students. All these were of great value to me, but one resonated particularly deeply.
Throughout his book, Master Funakoshi makes reference to the need to detach oneself from worldly affairs, the daily concerns and routines of life, and one’s own self. In his recounting of the story of the engraver, he quotes Master Matsumura as saying he was previously concerned with his job teaching the head of the clan, but that once challenged to a match by the engraver, these concerns vanished. “Matter is void,” Master Matsumura states further adding that “…vanity is the only obstacle to life.” In this anecdote and in Master Funakoshi’s teachings on eliminating one’s own ego, one can see the deep influence of Zen Buddhism on Karate.
Indeed, the Four Noble Truths of Buddhism (from my admittedly lay understanding of them) convey a similar message. Our sufferings are caused by our attachment to the world as we perceive it, our egotistical belief in a world we believe to be fixed, but in truth is in a constant state of flux. To raise above this illusion and the suffering it causes, we must detach ourselves from the world as we perceive it, from ourselves, and enter into what Zen terms mushin (no mind). This type of detachment does not mean that one should not care about others, but rather that one must become emotionally independent of things in life; one ceases a possessive relationship with things and people in their life. Rather than having friends, one is generally friendly. This summary I found online seems a good encapsulation of the general concept:
I have no parents; I make heaven and earth my parents. I have no friends; I make my thoughts my friends. I have no enemy; I make carelessness my enemy. I have no armor; I make goodwill and honesty my armor. I have no fortress; I make my Immovable Mind my fortress. I have no sword; I make my sleeping ego my sword. I have no magic; I make submission to Divine Will my magic. I have no miracles; I make the Dharma my miracle.
Such a detachment has clear application to the physical practice of Karate. By emptying one’s mind of thoughts on where to strike next, what technique to use, and similar concerns, one becomes more engaged and observant, and thus improves in the practice of Karate. Indeed, Master Funakoshi makes a similar point when stating that aspiring karate students must be deadly serious when training and not take refuge in theory.
But this extolling of detachment has benefits beyond the improvement of the physical actions that partially form Karate. The focus on emptiness (referenced even in the “kara” of Karate), on embracing the so called Void, allows one to leave ego at the door, to become more engaged in the world as it truly is, and to understand that Karate is truly a spiritual tool for self-improvement and a means to foster a sense of humility, compassion, and justice. The physical punches and kicks can be seen as mere outward signs of the inward battle to achieve this state of no mind and the associated spiritual benefits.
Although I have a long way to go to achieving such a mental state (if I ever get there at all), I am deeply grateful to Master Funakoshi for his book and teachings, and Sensei Oliver for his instruction, which together have fostered a greater appreciation of this deeper meaning of Karate.