Buddhabhadra

Shaolin monks and disciples follow a unique practice among Buddhists in that they greet each other using only their right hand. This greeting is a tradition which dates back to Da Mo and his disciple, Hui Ke.

In 495 AD, the Indian monk Ba Tuo, or Buddhabhadra, came to China teaching a form of Buddhism known as Xiao Sheng Buddhism. He was given land at the foot of Shaoshi mountain by Emperor Shao Wen and founded the Shaolin Temple on this land.
Around the time that Ba Tuo was founding the Shaolin Temple there was an Indian prince named Bodhidharma. Bodhidharma was very intelligent and was the favorite son of the king of a region that is now part of southern India. Bodhidharma had two older brothers who feared that their father, the king, would pass them over and bequeath the kingship to Bodhidharma. In their jealousy, the two older brothers often disparaged Bodhidharma while talking with their father, hoping to turn him against their younger brother. The older brothers also attempted to assassinate Bodhidharma but Bodhidharma had very good karma and so the attempts were not successful. Despite being the favorite son of the king, Bodhidharma realized that he was not interested in a life of politics. He chose instead to study with the famous Buddhist master Prajnatara and become a Buddhist monk. Bodhidharma trained with his master for many years. One day he asked his master, “Master, when you pass away, where should I go? What should I do?” His master replied that he should go to Zhen Dan, which was the name for China at that time. Years later, Bodhidharma’s master passed away and Bodhidharma prepared to leave for China. During the many years that Bodhidharma had studied as a monk, one of his older brothers had become king of India and that older brother’s son had become king after him. The king of India was very fond of his uncle and wanted to make amends for the actions which Bodhidharma’s older brothers had taken against him. He asked Bodhidharma to stay near the capital, where he could protect and care for him, but Bodhidharma knew that he must go to China as his master had said.

Seeing that Bodhidharma would not remain, the king of India ordered that carrier pigeons be sent to China with messages asking the people of China to take care of Bodhidharma. These messages made Bodhidharma famous among many Chinese who wondered what was so special about this particular Buddhist monk that the king of India would make such a request.
In 527 AD, 32 years after Ba Tuo’s founding of the Shaolin temple, Bodhidharma crossed through Guangdong province into China. In China, he was known as Da Mo. Da Mo arrived in China practicing Da Sheng (Mahayana) Buddhism.

When Da Mo arrived, he was greeted by a large crowd of people who had heard of the famous Buddhist master and wished to hear him speak. Rather than speak, Da Mo sat down and began meditating. He meditated for many hours. Upon completing his meditation, Da Mo rose and walked away, saying nothing.
His actions had a profound effect upon his audience. Some people laughed, some cried, some were angry and some nodded their heads in understanding. Regardless of the emotion, everyone in the crowd had a reaction.

This incident made Da Mo even more famous, so famous that Emperor Wu heard of him. Emperor Wu, who ruled over the southern kingdom of China, invited Da Mo to come to his palace. When Da Mo arrived, Emperor Wu talked with Da Mo about Buddhism. The emperor had erected many statues and temples devoted to Buddhism. He had given much wealth to Buddhist temples. In talking of his accomplishments, Emperor Wu asked Da Mo if his actions were good. Da Mo replied that they were not. This response surprised Emperor Wu, but they continued talking and eventually Emperor Wu asked Da Mo if there was Buddha in this world. Da Mo replied that there was not. Da Mo’s replies were a reflection of Emperor Wu. By asking if his actions were good, Emperor Wu was searching for compliments and affirmation from Da Mo. Da Mo denied that Emperor Wu’s actions were good because it is the duty of the emperor to care for his people. Rather than seeking compliments, Emperor Wu should have been content to help his people through Buddha. Similarly, if one asks if there is Buddha in the world, then one has already answered the question: Buddha is a matter of faith, you either believe in your heart or you do not. In questioning the existence of Buddha, Emperor Wu had demonstrated a lack of faith.
Da Mo’s answers enraged Emperor Wu and he ordered Da Mo to leave his palace and never return. Da Mo simply smiled, turned and left.

Da Mo continued his journey, heading north, when he reached the city of Nanjing. In the city of Nanjing, there was a famous place called the Flower Rain Pavillion where many people gathered to speak and relax. There was a large crowd of people gathered in the Flower Rain Pavillion around a Buddhist monk, who was lecturing. This Buddhist monk was named Shen Guang.

Shen Guang had at one time been a famous general. He had killed many people in battle but one day realized that the people he had been killing had family and friends and that one day someone might come and kill him. This changed him and he decided to train as a Buddhist monk. Eventually, Shen Guang became a great speaker on Buddhism. As Da Mo neared the crowd, he listened to Shen Guang’s speech. Sometimes Shen Guang would speak and Da Mo would nod his head, as if in agreement. Sometimes Shen Guang would speak and Da Mo would shake his head, as if in disagreement. As this continued, Shen Guang became very angry at the strange foreign monk who dared to disagree with him in front of this crowd. In anger, Shen Guang took the Buddhist beads from around his neck and flicked them at Da Mo. The beads struck Da Mo in his face, knocking out two of his front teeth. Da Mo immediately began bleeding. Shen Guang expected a confrontation; instead, Da Mo smiled, turned and walked away.
This reaction astounded Shen Guang, who began following after Da Mo.

Da Mo continued north until he reached the Yangzi river. Seated by the river there was an old woman with a large bundle of reeds next to her. Da Mo walked up to the old woman and asked her if he might have a reed. She replied that he might. Da Mo took a single reed, placed it upon the surface of the Yangzi river and stepped onto the reed. He was carried across the Yangzi river by the force of his chi. Seeing this, Shen Guang ran up to where the old woman sat and grabbed a handful of reeds without asking. He threw the reeds onto the Yangzi river and stepped onto them. The reeds sank beneath him and Shen Guang began drowning. The old woman saw his plight and took pity on Shen Guang, pulling him from the river. As Shen Guang lay on the ground coughing up river water, the old woman admonished him. She said that by not asking for her reeds before taking them, he had shown her disrespect and that by disrespecting her, Shen Guang had disrespected himself. The old woman also told Shen Guang that he had been searching for a master and that Da Mo, the man he was following, was that master. As she said this, the reeds which had sunk beneath Shen Guang rose again to the surface of the river and Shen Guang found himself on the reeds being carried across the Yangzi river. He reached the other side and continued following after Da Mo.
There are many people who believe that the old woman by the river was a Boddhisatva who was helping Shen Guang to end the cycle of his samsara.
At this point, Da Mo was nearing the location of the Shaolin Temple. The Shaolin monks had heard of his approach and were gathered to meet him. When Da Mo arrived, the Shaolin monks greeted him and invited him to come stay at the temple. Da Mo did not reply but he went to a cave on a mountain behind the Shaolin Temple, sat down, and began meditating. In front of the Shaolin Temple, there are five mountains: Bell Mountain, Drum Mountain, Sword Mountain, Stamp Mountain and Flag Mountain. These mountains are named after the objects which their shape resembles. Behind the Shaolin Temple there are five “Breast Mountains” which are shaped like breasts. The cave in which Da Mo chose to meditate was on one of the Breast Mountains.

Da Mo sat facing a wall in the cave and meditated for nine years. During these nine years, Shen Guang stayed outside Da Mo’s cave and acted as a bodyguard for Da Mo, ensuring that no harm came to Da Mo. Periodically Shen Guang would ask Da Mo to teach him, but Da Mo never responded to Shen Guang’s requests. During these nine years the Shaolin monks would also periodically invite Da Mo to come down to the Temple, where he would be much more comfortable, but Da Mo never responded. After some time, Da Mo’s concentration became so intense that his image was engraved into the stone of the wall before him.

Towards the end of the nine years, the Shaolin monks decided that they must do something more for Da Mo and so they made a special room for him. They called this room the Da Mo Ting. When this room was completed at the end of the nine years, the Shaolin monks invited Da Mo to come stay in the room. Da Mo did not respond but he stood up, walked down to the room, sat down, and immediately began meditating. Shen Guang followed Da Mo to the Shaolin temple and stood guard outside Da Mo’s room. Da Mo meditated in his room for another four years. Shen Guang would occasionally ask Da Mo to teach him, but Da Mo never responded.

At the end of the four-year period Shen Guang had been following Da Mo for thirteen years, but Da Mo had never said anything to Shen Guang. It was winter when the four-year period was ending and Shen Guang was standing in the snow outside the window to Da Mo’s room. He was cold and became very angry. He picked up a large block of snow and ice and hurled it into Da Mo’s room. The snow and ice made a loud noise as it broke inside Da Mo’s room. This noise awoke Da Mo from his meditation and he looked at Shen Guang. In anger and frustration Shen Guang demanded to know when Da Mo would teach him.

Da Mo responded that he would teach Shen Guang when red snow fell from the sky.
Hearing this, something inside Shen Guang’s heart changed and he took the sword he carried from his belt and cut off his left arm. He held the severed arm above his head and whirled it around. The blood from the arm froze in the cold air and fell like red snow. Seeing this, Da Mo agreed to teach Shen Guang.

Da Mo took a monk’s spade and went with Shen Guang to the Drum Mountain in front of the Shaolin Temple. The Drum Mountain is so called because it is very flat on top. Da Mo’s unspoken message to Shen Guang was that Shen Guang should flatten his heart, just like the surface of the Drum Mountain. On this Drum Mountain Da Mo dug a well. The water of this well was bitter. Da Mo then left Shen Guang on the Drum Mountain. For an entire year, Shen Guang used the bitter water of the well to take care of all of his needs. He used it to cook, to clean, to bathe, to do everything. At the end of the first year, Shen Guang went down to Da Mo and again asked Da Mo to teach him. Da Mo returned with Shen Guang to the Drum Mountain and dug a second well. The water of this well was spicy. For an entire year, Shen Guang used the spicy water for all of his needs. At the end of the second year, Shen Guang went back down to Da Mo and asked again to be taught. Da Mo dug a third well on the Drum Mountain. The water of this third well was sour. For the third year, Shen Guang used the sour water for all of his needs. At the end of the third year, Shen Guang returned to Da Mo and agains asked to be taught. Da Mo returned to the Drum Mountain and dug a fourth and final well. The water of this well was sweet. At this point, Shen Guang realized that the four wells represented his life. Like the wells, his life would sometimes be bitter, sometimes sour, sometimes spicy and sometimes sweet. Each of these phases in his life was equally beautiful and necessary, just as each of the four seasons of the year is beautiful an necessary in its own way. Without really saying many words to Shen Guang, Da Mo had taught Shen Guang the most important of lessons in a mind-to-mind, heart-to- heart fashion. This mind-to-mind, heart-to-heart communication is called “action language” and is the foundation of the Chan Buddhism which Da Mo began at the Shaolin Temple.

After his realization, Shen Guang was given the name Hui Ke and he became abbot of the Shaolin temple after Da Mo.

To pay respect for the sacrifice which Hui Ke made, disciples and monks of the Shaolin Temple greet each other using only their right hand.

Thanks to http://usashaolintemple.com

Wong Chung- Yoh

Wong Chung- Yoh was a 17th century teacher of a style of martial arts know as Xingyiquan. He lived in Fuzhou Province of China, he was considered a master of empty hands fighting techniques. He also was well adapted in the arts of the bo staff and twin sais. Wong Chung- You instructed Chatan Yara.

Xing Yi Quan

Xing Yi Quan is classified as one of the Wudang styles of Chinese martial arts. The name of the art translates approximately to “Form-Intention Fist”, or “Shape-Will Fist”.

Xing Yi is characterized by aggressive, seemingly linear movements and explosive power that’s most often applied from a short range. A practitioner of Xing Yi uses coordinated movements to generate bursts of power intended to overwhelm the opponent, simultaneously attacking and defending. Methods included was bare-handed fighting training and the training of weapons using similar or identical body mechanics as used in bare-handed fighting. The most basic notions of movement and body mechanics in the art were heavily influenced by the practice of staffs and spears.

Chatan Yara 1668-1756

Chara Yara was one of the first to teach karate on the island of Okinawa. He was born in Shuri Ryukyu in 1668. At the age of 12 years his uncle, a retailer, convinced his parents to send him to China to study both the language and Chinese culture. As a son of a wealthy family with good family connections Yara was able to study Martial Arts with teacher Wong Chun Yoh.  Wong Chun Yoh included the use of the bo staff, twin sais and empty hands in his teachings.

Yara could read and write Chinese perfectly, he became wealthy working for retailers and officials between the governments of China, Japan and the Ryukyu province. He was highly solicited to translate documents and letters.

Shortly after returning to Shuri around 1700, Yara came to the assistance of a woman being harassed by a samurai. First avoiding the samurai’s sword attacks, Yara acquired an eku (oar) from a nearby boat and successfully disarmed and killed the samurai. Soon after this rescue, he was recruited by local officials to teach his martial art to the local community for the purpose of self-defense.

One of his students was Takahara Peichin who is most famous as the Sensei of the man who later became known as Sakugawa Kanga.

Kwang Shang Fu 1670 – 1772

Kūsankū or Kūshankū also known as Kwang Shang Fu, Guan Kui, or Guan Gui was a Chinese martial artist. He is credited as having an influence on virtually all karate-derived martial arts. He learned the art of Ch’uan Fa in China from a Shaolin monk. He was thought to have resided and studied martial arts in the Fujian province for much of his life. Around 1756, Kūsankū was sent to Ryukyu as an ambassador of the Qing Dynasty. He resided in the village of Kumemura, near Naha Ryukyu, Where he instructed Sakugawa Kanga.

Around 1760, Kushanku, was sent to Okinawa.  While traveling by boat going to Satsuma, the boat was blown off course during a fierce typhoon, it drifted to shore on Oshima Beach of Shikoku Island.  Where he gave a martial art demonstration.

The book Ohshima-Hikki that contains the account says “with his lapel being seized, Kusankun applied his martial art and overcame the attacker by scissoring his legs.”

Chamber

Kwang Shang Fu is credited with the creation of the “chamber.” He taught all of his students to hold one hand in a fist at the side of the body in what we today call the “chambered position.” From this position, Kusanku taught his students to corkscrew the fist on impact creating more power & a more devastating blow to one’s opponent.

Fujian Province

Fujian province faces East China Sea to the east, South China Sea to the south, and the Taiwan Strait to the southeast. The coastline is rugged and has many bays and islands. Major islands include Quemoy (also known as Kinmen), Haitan Island, and Nanri Island. Meizhou Island occupies a central place in the cult of the goddess Matsu, the patron deity of Chinese sailors.

The Min River (闽江) and its tributaries cut through much of northern and central Fujian. Other rivers include the Jin River and the Jiulong River. Due to its uneven topography, Fujian has many cliffs and rapids.

Fujian is separated from Taiwan by the 110 mile wide Taiwan Strait. Some of the small islands in the Taiwan Strait are also part of the province.

Peichin Takahara 1683 – 1760

Takahara was a monk, mapmaker and astronomer. He was born in the village of Akata Cho in Southern Shuri. Takahara was famous warrior of the Okinawan fighting arts when Sakugawa respectfully asked to become his student, and was accepted.

Takahara belonged to an upper class family of Okinawan society. The term “Peichin” stands for “senior”. He was well educated person. His expertises were astronomy and mapping and he indeed mapped Okinawa. Takahara traveled a lot during his lifetime. He was well known as a great fighter who emphasized ethical principals.

Takahara attributed a major importance to Kata and it’s significances. He saw Kata as an efficient instrument to understand and improvement fighting techniques. He regarded Martial arts as way of life and he is considered as “father of Okinawan Karate”.

  One’s duty to himself and his fellow man

Takahara Pechin was the first to explain the aspects or princinples of the DO (Way)

1. Ijo: The way: To compassion, humility, and love.
2. Katsu: The Laws: Complete understanding of all techniques and forms of karate.
3. Fo: Dedication: The seriousness of karate that must be understood not only in practice, but in actual combat.

The collective translation is: “One duty to himself and his fellow man”

The Pechin Social Class

The Ryukyu Kingdom

The Ryukyu Kingdom Invasion

In 1590, Toyotomi Hideyoshi the Imperial regent of Japan asked the Ryukyu Kingdom to help him conquer Korea. If successful, Hideyoshi planned to take on China next. Since the Ryukyu Kingdom was a tributary state of the Chinese Ming Dynasty, they refused the request.

1609 Japan and the feudal lord of Satsuma invaded the Ryukyu Islands and put an end to the kingdom’s prosperity. The king was kidnapped, and the Ryukyu Kingdom was forced to swear allegiance to Satsuma. The Satsuma clan also took over all trade.

Even though the kingdom’s independence was gone, the Sho family continued to reign for 270 more years. During this time, the kingdom walked a fine line between the Chinese and Japanese emperors.

Matsumura Sokon 1809 – 1901

Sokon Matsumura was recruited into the service of the Sho family (Royal family of Okinawa) and eventually became the chief martial arts instructor and bodyguard for the Okinawan King. At some point in his career, approximately 1830,  he went to China and studied the Shaolin style of Chinese Kenpo (fist method) and weaponry. It is also known that he travelled to Foochow in Fukien province, and to China on numerous occasions as an envoy for the Okinawan King. After his return from China he organized and refined the Shorin Ryu system of Okinawan Karate. His main instruction came from Sakugawa Kanga.

Matsumura is credited with passing on the kata or formal exercises of Shorin Ryu Karate known as Naifanchi I & II, Bassai Dai, Seisan, Chinto,  Gojushiho (fifty-four steps of the Black Tiger),  Kusanku (the embodiment of Kusanku’s teaching as passed on to Tode Sakugawa) and Hakutsuru (white crane). The Hakutsuru kata contains the elements of the white crane system taught within the Shaolin system of Chinese Kenpo. Another set of kata, known as Chanan in Matsumura’s time,  is said to have been devised by Matsumura himself and was the basis for Pinan I and II.Matsumura’s Ryu has endured to the present day and the above mentioned kata are the core of Shorin Ryu Karate today.

Matsumura was given the title  “Bushi”  meaning warrior by the Okinawan King in recognition of his abilities and accomplishments in the martial arts. In fact,  Matsumura fought many times but was never defeated.  His martial arts endeavours has been the progenitor of many contemporary karate styles, Shorin Ryu,  Shotokan Ryu,  and Shito Ryu,  for example. Ultimately all modern styles of karate that evolved from the Shuri-Te lineage can be traced back to the teachings of Bushi Matsumura. This includes Taekwon-do (Korean Karate).

Matsumura’s  letter about Martial Arts

To: My Wise Young Brother Kuwae (Ryosei),

James Mitose

On December 30, 1916, in the rural North Kona district of Hawaii, a Japanese couple gave birth to a child they named Masayoshi Mitose. In the years that followed, he adopted the given name James and rose to fame as the man who brought kenpo to the West. Through his own words (in italics) and actions, we can trace the steps of this remarkable martial artist.

Born on a coffee plantation, James Mitose remained there until October 22, 1920, when he traveled with his sister to Japan and lived under the care of their grandfather.
“I was to take over the family business, including religious activity.” Their destination was a village named Kumamoto-Higashi-Tomochi.

“I learned kenpo in a large temple on a mountain named Akenkai.”For two years, he cleaned the temple, swept the floors and served the monks and members. Only then was he allowed to receive an education.

“The temple was serving as a school, in which we had some ritual of Indian style.” Half of each day focused on religious activities, including the study of Sanskrit. The other half focused on kenpo.

“There are many grades or classes in the organization, starting from, say, archbishop or bishop [and] down to a monk. It is different from karate, different from black belts [and] brown belts.”

James Mitose had his head shaved in the tradition of Buddhist monks. He learned the Japanese interpretation of Buddhism, as well as Christianity and various religions from India and Tibet. He prayed to his ancestors and the Buddha so that all things would succeed. He studied the Bible and learned Greek philosophy. The philosophical aspect of kosho-ryu kenpo, the art he later founded, was heavily influenced by those studies, especially the edicts to do no harm and to blend in with the environment.

“There was a time in the temple [when I] planted a vegetable [and] killed earthworms by mistake, and I was not allowed to eat for three days. In Japan, [it] is known that if you kill anyone, it would for seven generations be suffering with the child. Everybody suffers, so you cannot do such things.”

Japanese stories were told to the youth. Those tales would later define the essence of kosho-ryu kenpo and the way it related its philosophical views to everyday living. The stories eventually found their way into James Mitose’s books, which he wrote to convey his message of peace.

James Mitose’s training at the temple included lessons in human anatomy, escaping patterns, energy collection, Japanese yoga and nutrition, as well as a body-contact art that revolved around pushing and pulling skills. He also learned balance, coordination, timing, and concepts of motion and movement.

“When there was a funeral in the village in the winter, I accompanied [the procession] as a pallbearer.”
The temple monks always strived to give back to the community. Because even the closest hospital was too far for the villagers to walk to, the monks often worked as doctors when illnesses arose. James Mitose became a natural-food specialist. He learned about herbs and used his skills to help the villagers. In the surrounding areas, he and his peers often traded manual labor for food and other goods.

“I was educated to take care of myself. Unless I work for the day, I should not eat. So rather than go out begging for the foods, I tried to raise foods myself, in group activities with other members of the organization. Except Archbishop, all others were engaged in such physical work, in the planting of rice, in the field, cooking the rice, chopping the firewood.”
A turning point came in James Mitose’s life when his training and dedication helped him transition from monk to minister at age 18. His mind began to wander from the temple, however, and his body soon followed.

“I was relieved from the group life and became free.”

For the next two years, he toured the countryside with others from the temple. He worked with local law enforcement and eventually came across a military exercise being conducted on the mountainside to ready citizens for battle.
“At the time, even the elementary schools were taught military training in preparation for war with America.”
Propaganda spread throughout Japan. Every citizen was ordered to take up arms and, if need be, defend the nation. Violation meant immediate prosecution and likely imprisonment. That, of course, stood in opposition to the monastic way of nonviolence.
“In our Law of Fists, we are not supposed to obey the order of even the emperor or the supreme commander of the military forces. My brother and I were against those military operations. Some were arrested. The people around me suggested I return to Hawaii as quickly as possible. Otherwise, I might be jailed [in] a military jail.”
In 1937, James Mitose set sail for Hawaii, where he planned to start a new life in the nation of his birth. He became friends with Robert Trias. Their time together eventually led to martial arts talk, but it was cut short on December 7, 1941, when the Japanese launched a surprise attack on Pearl Harbor, crippling the U.S. fleet. Eighteen ships were destroyed, 300 planes were damaged or destroyed, 2,400 people were killed and 1,100 were injured—all in two short hours.

Wanting to help, James Mitose decided less than 24 hours after the attack to enlist in the Hawaii National Guard.
“My position was different from that of most Americans. I had lived happily in America as an American citizen. I loved America and its institutions and felt it was my duty to take up arms for this country whose privileges had been generously extended to me. On the other hand, it was not as simple a decision as it would be for most. I had spent the formative years of my life in Japan and had some relatives still living in Japan, to whom I was bound by ties of blood and experiences shared.”
James Mitose was honorably discharged after three weeks of service. He then volunteered in a labor battalion. Believing he should do more to aid the war effort, he decided to share his family’s martial art.

“The purpose was to teach world peace and happiness toward mankind and especially to assist in the struggle against crime.”
James Mitose traveled to numerous martial arts clubs in Hawaii. He adopted the gi and belt system and began teaching kosho-ryu kenpo to the public. At first, he instructed in his backyard, where a couple of students, one of whom was Thomas Young, would assemble. He then encountered the one and only William K.S. Chow.

As James Mitose’s student body grew, he needed to acquire larger accommodations. In 1944 he opened the Official Self-Defense Club, first at the Beretania Mission in Honolulu and then at the YMCA. Its purpose was to convey the true meaning of self-defense to students regardless of rank, nationality or religion. The majority of those who signed up were non-Japanese. James Mitose trained them for law enforcement, military service and a variety of personal reasons.

He taught them how to use tools such as the makiwara board and “kenpo sticks” to focus energy and destroy the evil from within. He would show them an attack and allow them time to reflect on an effective response to it. He stressed the need to perfect balance and technique, and he augmented physical training with lectures on philosophy, respect, humility and situational awareness.
“My religion is such as not to fight. Not to fight and not do anything—the real religion of kenpo karate.”
As the Official Self-Defense Club grew, Mitose saw an opportunity to use the school to help others. The more students he had, the more good deeds he did for the community—which, in turn, brought in more students. Together, they organized self-defense demos throughout Hawaii, raised money for the March of Dimes, contributed food to the National Guard, and donated money to Christian churches and mission schools.

In 1947 he finished work on what many consider to be the first English-language book about kenpo.

“I wrote in Japanese and English.”

Titled What Is True Self-Defense?, it sported a cover that depicted two combatants in a clinch. James Mitose re-released it in 1953 with a modified version of his family’s crest on the cover. The modification: A covered fist was placed on top of the crest because the world was at war.

James Mitose wanted to share his philosophies of self-defense, but he felt pressured into filling the book with photographs. He feared that a student looking for a quick defensive move would flip to the technique pages and overlook the real message he wanted to convey. To the typical reader, it would appear to be just another how-to book on fighting. Nevertheless, many copies were donated to local police departments, public libraries and health clinics. Others were sold in conjunction with lessons.
In the ensuing years, his students expressed an interest in learning more of what could be considered kosho-ryu kenpo’s aggressive and fierce side. They appeared to be ignoring the philosophical aspect of the martial art.

“My dojo, they know—I’m not to teach other things because it’s religion.”

After a student struck and seriously injured another student, James Mitose concluded that his followers were learning too much of the violent side of the art. Rather than understand the true meaning of self-defense, they were concentrating on kicking and punching. After much deliberation, James Mitose quit teaching.

“I decided not to teach kenpo and other Oriental philosophy. They wouldn’t understand it, so I gave up.”
In 1955 he entrusted his school to his student, Thomas Young, and began a new life in Los Angeles.
On the mainland, James Mitose became an ordained minister through the Episcopal Church and obtained a doctorate in philosophy. He continued to keep his ties with friends and loved ones he was forced to leave behind in Japan so long ago. For the remainder of his life, he selectively taught kosho-ryu kenpo to a few students. At times, he became frustrated, partly because of the language barrier and the differences between Japanese and mainland American culture. Most of the people who came across James Mitose in this state viewed him as just an angry man. Not having lived his life, they could never understand his disposition.

James Mitose died on March 26, 1981. At the time, he was incarcerated at Folsom State Prison. He’d been found guilty of extortion and murder, but the details of his involvement in the crimes were not fully understood because of faulty translation from Japanese to English. Many contend that the murder was committed by one of James Mitose’s students.
So ended the life of James Mitose, a man whose unselfish act of kindness set in motion the expansion of kenpo into the Western world. His only requirement for acceptance into his school was a desire to live a more harmonious life.

(Ken Relf is an Oshawa, Ontario, Canada-based freelance writer. He holds a fifth-degree black belt in kosho-ryu kenpo under Thomas B. Mitose, son of James Mitose, and is the Canadian representative for the Mitose family.)