BEST Karate Shotokan

Instructor Certification Course
Jan. 19, 2008
BEST Karate Shotokan

Wendy Mach


BEST Karate Shotokan is the equivalent of the Japan Karate Association that was developed and maintained by Sensei Masatoshi Nakayama after the passing of Sensei Gichin Funakoshi. Through his books Dynamic Karate and the BEST KARATE series, Sensei Nakayama formalized and standardized the basic techniques and official 26 kata of the JKA karate system. This syllabus is still used today by traditional Shotokan karate organizations including B.E.S.T. Karate.

While researching this topic one idea became prominent above all others. The Shotokan karate that Sensei Nakayama resided over was based first and foremost on the karate-do of Sensei Funakoshi. Its primary objective was to develop the spirit and to work toward a good moral character of it’s participants through the physical expression of hard, diligent training. Adhering to the values of courtesy, respect, sincerity, effort, etiquette, self-control and humility were of utmost importance. The development of strong, physical techniques was of secondary importance. Sensei Nakayama was insistent that his JKA karate mold the mind, body, and spirit of it’s participants as was initially designed by Sensei Funakoshi. By following this philosophy, karate-do becomes a way of life, and not just a physical exercise.

When Americans started asking questions about karate techniques, Sensei Nakayama began studying physiology, anatomy, psychology, and physics. He learned about body mechanics and discovered that the traditional techniques that had been practiced by the Japanese for years were scientifically sound. Scientific research into karate techniques continues to this day and this is exactly what Sensei Funakoshi would have wanted. He never believed that karate should become stagnant. It should continue to change and grow with the knowledge and experience of its participants so that techniques could become stronger.

The JKA training methods under Sensei Nakayama were based on the kihon, kata, and kumite formula. A solid foundation would be developed through kihon and kata first, and then the karateka would begin kumite training to test these techniques against each other. Every part of training had physical, mental, and spiritual elements to it. This started with the plain, white gi that everyone wore. White symbolized the purity of the intentions of the karateka, and removed any class distinctions of the person wearing it.

The fundamental method of kihon training was to practice each technique again and again while marching up and down the dojo floor. Practicing each technique by itself developed the mental attitude of ikken hisatsu (To kill with one blow). The karateka must execute his fastest, strongest, most powerful technique each time. This also developed the spirit of the karateka who must believe that he had only one chance to end a physical confrontation. Over time each technique would be repeated thousands of times until it became a natural response. Conscious thought was no longer necessary. The karateka would learn to respond automatically, appropriately, efficiently, and effectively to any given situation. The goal was to transcend the technique, posture, and strategy and to respond without conscious thought.

The spiritual value of courtesy was reflected in the bow that was made at the beginning and end of each kata. Sensei Funakoshi believed that “Karate-do wa rei ni hajimari, rei ni owaru koto wo wasuruna.” (Karate-do begins with courtesy and ends with courtesy.) The karateka should always be courteous and respectful to everyone, including those that he disagreed with. For Sensei Nakayama the bow reflected a desire for harmony among all people, and this spirit was embodied in every kata.

The first technique in every kata was a defensive block symbolizing that someone else had initiated the physical confrontation. One of the fundamental precepts of JKA karate was “Karate ni sente nashi.” (There is no first attack in karate.) The karateka should control his emotions and refrain from carelessly using his karate techniques or from fighting. He should never start a confrontation with others, and should only fight for the sake of justice as stated in the precept “Karate wa gi no tasuke.” (Karate is a great assistance to justice.) At the same time in almost every kata the initial movement was toward the attacker, symbolizing the conviction of the karateka to decisively resolve the confrontation. Even when moving away from the attacker, the initial movement was designed to increase the stability of the stance. It was never meant to be interpreted as a retreat from the confrontation. The karateka would be resolved to end all conflict by use of his “Shin Ku I” (Behavior, speech, and thoughts). The bow at the end of each kata represented zanshin (Remaining spirit). The karateka remained relaxed, but kept a heightened external awareness and spiritual focus of what might occur next.

I believe that it is important to note that Sensei Nakayama interpreted the first movement in Kanku Dai as a connection with nature, the tranquility of mind and body, and the wish for harmony. He chose to give this movement a spiritual meaning rather than a martial one. This further confirms that karate should never be just a physical activity. It should incorporate one’s entire essence of being.

Under Sensei Nakayama kumite became in integral part of karate training. But once again this training was for physical, mental, and spiritual development of the karateka. As with kihon the emphasis in training was to develop the mental attitude of ikken hisatsu. The karateka must fully commit himself to each technique. The attacker must attack decisively with single-minded concentration. The defender had only one chance to make a powerful block and counter-attack that would be effective enough to stop an attacker in a real fighting situation. This demonstrated the concept that there was no second chance. Each technique must be performed perfectly the first time or in theory the person would die. This philosophy was firmly embedded in Japanese culture. The Japanese warrior believed that he must kill his enemy or be killed.

Simultaneously the karateka was developing his spirit by controlling his techniques. He had to fully commit himself to every technique, but still have the mental and emotional control over himself to arrest the technique before contact was made with his training partner. Stopping a technique with perfect control and precision demonstrated compassion for a training partner. This process of controlling the emotional self was endless because no one was perfect.

Part of the mission of the JKA was to expand the practice of Shotokan karate throughout the world. To do this they began an Instructor Training Program to teach instructors how to teach the art of karate to others. They also set standards for instruction so that people could find a qualified teacher. It was very important to Sensei Nakayama that JKA karate be transmitted correctly to future generations of karateka all around the world.

Sensei Nakayama believed that karate-do development was like climbing a set of endless stairs. As the mind and body would grow, the karateka moved upward one step at a time. Even while the karateka was aging and his physical attributes declined, there was still more steps ahead in mental development and character improvement. This was an endless journey that was reflected in the training precept “Karate no shugyo wa issho de aru.” (It will take your entire life to learn karate; there is no limit.)

Sensei Nakayama also organized the JKA syllabus based on budo philosophy. The purpose of budo training was not to gain some knowledge of a wide range of techniques and weapons for the purpose of fighting; rather it was to develop very deep experience and understanding of the art in order to improve the karateka’s character and to look into the nature of his existence. The karateka would examine the techniques of karate-do and try to truly master them. This was done over a lifetime of constant study and hard work. The foundation of budo training was to develop spiritual strength and good quality of character in order to live an ethical life. Sensei Nakayama realized that the true conflict was not with others, but with ourselves. Budo training enabled the karateka to conquer himself.

Through a lifetime of diligent training and self-examination, Sensei Nakayama believed that the karateka could learn to live by the philosophy known as “Heijo-shin kokoro michi” (The way of the composed mind). The karateka should keep the same outward appearance all the time no matter what he was doing or how stressful the situation was. Whether preparing dinner, waiting for a bus, correcting an erroneous bill from the electric company, or avoiding a car accident, he must remain calm, confident, and in control of his actions and emotions. Internally he must be constantly fully alert to his surroundings.


B.E.S.T. Karate has been interpreted in a couple of different ways. Better Education through Spiritual Training and Backing Education with Strong Training both focus on training, but this is not just physical training. The intellectual training of the mind and the emotional training of the spirit have equally important roles in the effort exerted in the dojo during each class.

“Perfect practice makes perfect” has been a frequent theme during training. I heard it during my first evening class at B.E.S.T. Karate Philadelphia. Over and over it was stressed that we were not just waving our arms and legs around. We were performing karate techniques that should be able to stop another human being cold. We needed to perform these techniques a million times in order for them to become automatic, and most importantly, each one had to be performed perfectly. Attention to the technical details of each stance and technique ensured that we learned the system correctly. Focusing on the biomechanics of how the human body moves, gave us insight so that we could improve the speed and power of our techniques. During every class we worked on maximizing our dynamic core movement in order to facilitate each technique. It was constantly emphasized that karate is dynamic and alive; never stiff or rigid.

At any point during class if someone’s mind began to wander, we would get the “karate is the way of the empty hand, not the way of the empty head” lecture. Mental concentration training was just as important as physical training. Every technique had to be performed with the mental intension of stopping an attacker. The eyes had to be focused in the direction of the attacker and should clearly reflect your commitment to the technique.

Even though each class was different, they were always intense. It was not possible to simply coast through class and only give half effort to the training. Each karateka was expected to give 100% spirit and effort, and there was no slowing down just because you “hit the wall”. It was understood that if you physically ran out of energy, then your spirit should take over and you just kept going. Strong, spiritual training goes beyond what you think that you are physically and mentally capable of. In class you went until you broke down, and then you just kept going beyond what you thought your limits were. This was training your “never give up, never say die” commitment to yourself. By the end of every class at B.E.S.T. Karate, there should be no reserves left. All of your energy and spirit should have been used up on the dojo floor.

The traditional techniques of Shotokan karate, and the teachings of Sensei Funakoshi are the foundation of the B.E.S.T. Karate system, but ongoing scientific research has always been welcomed. “Tradition embraces science” ensures that we are training with improved techniques and updated training methods. We are always ready to incorporate new ideas for ways to use the body more efficiently and effectively. Personal research is also encouraged so that we can learn about the history of our art, and also to improve our own personal training.

The Instructor Training Program allowed karateka to take the next step in their karate development. Future instructors learned how to teach the next generation of karateka through their advanced level of understanding of the relationship between physiology, anatomy, and karate techniques. They learned how to watch students in order to be able to improve incorrect posture and movement. They also learned how to conduct a class with enthusiasm to inspire the students to perform at their best. Written assignments such as this one allow future instructors to research deeper into karate-do and to strive to achieve “Ken zen ichi” (The fist and pen are one.)


After over eleven years of training together, it is hard to know where to start to try to describe John McClary Karate. His enthusiasm for the art of Shotokan karate and his passion for teaching are immediately obvious. His spirit is infectious. Every single class he gives his spirit to his students encouraging them to try harder and to improve beyond their current capabilities. In turn the students fire up their own spirit and send the energy back to Sensei. No two classes are ever alike, keeping the training fresh and alive. Even when we train a specific kata over and over, the emphasis of the lesson is different each time. In this way the students learn to constantly look for new jewels that they can discover in each kata.

During class Sensei McClary teaches everything to everyone regardless of age, ability, or time training. Children, adults, white belts, and Nidans could all be learning an “advanced” kata in the same class. Sensei McClary has the ability to teach so that even beginners can understand and learn some of the jewels of any kata. At the same time the more “advanced” karateka are also challenged to look into the techniques of the kata more deeply.

During my personal training time in the mornings, Sensei McClary would often stop by and ask what I was working on. If I was concentrating on kihon, he would remind me to make sure that I did not neglect my training in kata. If I was working on a specific kata over and over again, he would watch it once, and then point out one technique that I could improve on. He would remind me that I did not always have to perform the entire kata; I could concentrate on a few movements at a time. Sometimes he would stop by just to talk about a magazine article or book that he had been reading. It became obvious quite quickly that all aspects of karate training should be given constant attention, and nothing could be neglected. I would often think about Sensei Funakoshi’s precept “Karate wa yu no goto shi taezu natsudo wo ataezareba moto no mizu ni kaeru.” (Karate is like hot water. If you do not give it heat constantly, it will again become cold water.) Sensei McClary expected me to keep multiple pots boiling on the stove at once, and not to let any of them cool.

Outside of class Sensei McClary always has time to listen to his students on any topic. When I went to him to discuss the subject of facial contact during kumite, he didn’t say that I was wrong, and he didn’t brush me aside. He didn’t simply give me his answer and end the discussion. Instead he took the time to fully listen to my side and the reasons for how I felt. Then he asked me a few questions so that I would think more deeply into the subject. He gave me different viewpoints without saying that any were right or wrong. Then we discussed our beliefs back and forth for over an hour, ultimately giving me more to think about. It did not matter that we had differing views on the subject; we were still able to openly discuss it. I always enjoy talking with Sensei McClary and always leave with a positive, enlightened feeling. The main point here is that this was after the last class of the night and he still made time to talk with me for as long as I felt necessary.

Sensei McClary has adopted a holistic approach to teaching. He deals with each and every student on an individual level, and has an uncanny ability to know exactly why you are training, and what you need as an individual to be able to reach your full potential as a human being. He doesn’t just work with his students teaching them karate. He teaches them about life. He encourages his students to succeed in every endeavor in and out of the dojo. He doesn’t let his students define themselves by their limitations; rather he assists them to work beyond any real or perceived boundaries. He always remains positive, letting students know that with effort they will be able to reach their goals and continue beyond.

In over eleven years of classes with Sensei McClary, there has been only once that I ended class with a negative perception of myself. Usually I leave class feeling physically exhausted, but mentally energized and spiritually rejuvenated. This one class I had been the example of what not to do during kumite for three instances. Now, I am the first to say that my kumite is not very good, but after this class I felt hurt on an emotional level, and I did not want to leave the dojo feeling that way. So after class I went over to Sensei McClary and asked “So what did I do right?” Without taking a breath or blinking an eye, he rattled off three things that I had done well that I had been working on to improve. I immediately felt better and returned to my personal training.

The hardest lesson that I ever learned from Sensei McClary was also the most important. It literally took me months before I fully realized what was going on because I kept misinterpreting what he was trying to teach me. I understood the philosophy of Shu-Ha-Ri and knew that I had developed my karate ability to the Ha stage. What I did not realize was that at that point Sensei McClary would be treating me differently. I like to be able to ask questions and have someone answer them directly, telling me what I should do next. What I didn’t realize was that it was time for me to work on my own to discover my own answers, and that Sensei McClary wasn’t going to respond to my questions with direct answers anymore. I kept asking questions and became more and more confused by the answers until I finally stopped asking. I misinterpreted the situation thinking that Sensei McClary was getting tired of my constant questions, and didn’t want to deal with them anymore. This was where I was totally wrong.

Everyone has heard of the expression “When the student is ready, the teacher will arrive.” What I finally discovered in my thick head was that “When the student is ready, the teacher will go away.” Sensei McClary knew that I was ready to go off on my own and work through personal training to discover new jewels about karate. He was the smart one and I was the novice taking a while to figure out what the real lesson was. Now I look forward to my own personal training time, so that I can work on aspects of karate training that are important to me.

Sensei McClary reminds students to take personal responsibility for their thoughts, words, and actions. Through his teachings on and off of the dojo floor, he changes people by working with the essence of their being, improving the quality of their character, and molding them into better members of society. Once Sensei McClary touches your heart, you are transformed into a different human being. He is more than just a teacher or mentor; he is a healer of souls. I have been fortunate enough to witness this over and over again.




References:

Shotokan History: Its History and Evolution by Randall G. Hassell

Conversations With The Master: Masatoshi Nakayama By Randall G. Hassell

Dynamic Karate By M. Nakayama