Ki no Hojo-Undo refers to exercises that assist oneself in the development of their spirit. Karate-Do shows many ways, or paths, to cultivate one's spirit. Quiet mediation allows a karateka to rid oneself of anxiety and to free one's mind and soul. Kata practice teaches the body, mind, and spirit to work in harmony. Kumite and other supplementary exercises help develop the karateka's fighting spirit (tamashii). With so many tools at hand, why should a karateka search for a new way do develop one's spirit.

In the fall of '94, the authors of this article were introduced to a very unique method of developing the spirit. We were training in Aza-Kanna Ginoza-Son, Okinawa with Shimubukuro Eizo Sensei, Kaisho Okinawa Shorinryu Karate-do International Leaque. Also training with Shimabukuro Sensei was Stephen Rittersporn, a Northeastern yudansha and good friend.

It was early October and the papaya trees had ripe fruit on their branches. There were millions of finger width bugs in the trees that gave the area a high pitch squealing sound during the daytime. At dusk, huge fruit bats were flying about. We were training with the kama one night when Shimabukuro Sensei noticed our wariness over fruit bats (about the size of a large crow) that repeatily flew a couple feet over our heads. While we were getting accustomed to the fruit bats, Osensei spoke of taking us to a tomb for special liver training. Shimabukuro Sensei told us that if the weather permitted, we would go the tomb the next day. There we would practice kata and seek help from the spirit of a dead person (ghost).

Okinawans, at least of Osensei’s generation, strongly believe in ghosts. Osensei often spoke of one of his teachers, Master Kyan Chotoku, as if he was still aging. He said that "my Sensei now 125 years old ..." This conjecture in itself implies that he believes Master Kyan’s spirit is still very much alive.

Tombs are spread out all over Okinawa. There appeared to be many different styles of tombs, but for the most part the tombs consisted of a concrete structure (like a rambler the size of a small shed), a 320⁺ sq. ft. courtyard, a concrete block wall that surrounds the structure and the courtyard, and protecting chisha (gargoyles; one in the yin state; the other in the yang state). Many of these tombs were built into the hillside, leaving only the courtyard and front side of the tomb exposed. Sadly, some 

of these tombs were used as pill boxes by the Japanese Military during World War II. Occasionally, driving outside of Naha, we would see family gatherings in the courtyards of their dead ancestors. Once driving out of Nago City, we saw an Okinawan family having a picnic in the courtyard of a tomb. It appeared that the Okinawans not only visit the tombs of their departed family members, but appear to celebrate with their departed spirits.

Okinawa was on the outskirts of a monsoon that was headed for mainland Japan. The winds were so strong, that we had to grab the railing of the Kanna Bay Bridge in fear of being blown away. When it started to rain, we got thoroughly soaked within a few minutes. A half an hour later, we were back at Osensei’s house. The sun was out and the temperature was quite warm. This cyclic change in the weather is typical of Okinawa in October.

A few days after he first spoke of it, Osensei told us that the next day he would take us to the tomb. He had heard a favorable weather forecast for following evening. He instructed each of us to pick out a rock to be taken to the tomb. The three rocks were to be placed on the wall surrounding the tomb during the daytime. Later during the dark of night, the rock was to be brought back as proof that we indeed visited the tomb.

While drinking tea at his kitchen table, Osensei described the sequence of events we were expected to perform at the tomb. During the daytime, we were to place the rocks on the wall surrounding the tomb. Next we were to take a picture of the rocks on the tomb’s wall. Lastly we were suppose to take pictures of ourselves performing the Sanchin Kata.

The four of us piled into Osensei’s car and drove south on highway 329 until we came to a small road headed east, across from a Bonsai Nursery. The road winded through several small plots of farm land. The tomb was located in the middle of a sugar cane field about a mile south of Shimabukuro Sensei’s house. The front of the tomb faced towards the south.

As I approached the tomb, I felt as if I was intruding on someone’s home. We placed the rocks on the concrete wall in front of the tomb and took a picture of them. We then took pictures of ourselves practicing Sanchin Kata on the courtyard of the tomb. After taking our pictures, we got back in the car and headed back to the Hombu Dojo.

After eating dinner, Osensei spoke to us about asking the spirits of the dead to help develop our Karate and cultivate our spirit. He instructed us to approach the tomb, bow respect, and then introduce yourself. We were to state our age, zodiac sign followed by gender (e.g., snake girl), and ask the spirits to help us train.

A couple of hours after night fall, we headed for the tomb. Osensei stop the car about 1/8 of a mile away from the tomb, which was around a eastward bend in the road. There was a steady breeze and the stars were visible in the night sky.

Stephen was the first of us to go visit the tomb that night. He got out of the car and walk down the road until he disappeared after clearing the bend in the road. About five minutes later, Stephen returned carrying the rock he placed on the wall of the tomb. He did not appear to be shaken or disturbed in any visible way.

Next Cathy headed for the tomb.

As I was walking down the path to the tomb, I was filled with conflicting emotions. Being raised in a Western culture, the thought of communicating with the spirits of the dead was viewed from a negative perspective (i.e., evil ghouls, ghosts, and goblins).

Upon reaching the tomb, I introduced myself as Osensei instructed. Not knowing the occupant or occupants, it was hard to visualize who I was attempting to contact. I did not picture the occupant of the tomb, but I felt comfortable and had a sense of support in executing the Kata Sanchin.

While doing the kata, I noticed somewhat humorously, I occasionally looked over my left shoulder at the entrance of the tomb.

At the completion of the kata, I paid my respects and picked up the stone I had placed on the wall of the tomb that afternoon.

While walking back to the car, I noticed my steps were considerably quicker than when I approached the tomb.

I have the stone sitting in my training room, and sometimes when I pick it up, the memories of that night come flooding back to me. Even though I felt uneasy, the experience gave me a sense of strength and made me feel a oneness with the spirits of those who have taken the path before me. It was a small glimpse into the mental aspects of our search into the martial arts.

Last, it was Jim’s turn to go visit the tomb. As he headed for the tomb, the thought of coming across habu (small poisonous snakes indigenous to Okinawa) crossed his mind.

I introduced myself to the spirit of the tomb. Although more than one person may have been entombed, I introduced myself as if I was talking to a single person. I stated my age, that I was a rat boy, and that I would deeply appreciate any help that they could offer me. I turned away from the face of the tomb, and oriented myself so I had sufficient room to perform the Sanchin Kata.

Possessed with the fear of habu and the uneasiness of being in a graveyard, I felt comfortable stepping out and cementing myself into a Sanchin Dachi. Gripping the courtyard gave me a sense of stability in the midst of a mind boggling environment. I kept my mouth open like Osensei instructed such that the spirit of the tomb could enter it. After finishing the kata, I paid my respects to the spirit of the tomb.

The act of bowing to the tomb did not strike me odd. This is perhaps because I have bowed many times before to the Shomen before and after Karate practice. I guess that in itself is a form of ancestral worship or respect for those that have gone down the path before me.

Pictures of James, Catherine, and Stephen at the tomb to be added.