To be a stream, water must flow, and a stone in its path is worn away.

Spirituality is a state of mind that everyone has, but few admit to when referring to martial arts. It is a vital part of human psychology and links neatly with mystical eastern setting of the old Japanese masters. Martial arts have a tendency to be demystified, when their techniques are seen as nothing more than physical applications. They are estranged from religion, and yet began their lives in the priesthood of ancient eastern monasteries. The Indian mystic, Boddhidarma, known in China as Da Mo, and Japan as Daruma, is credited with Zen, and the birth of martial arts. Why in western countries, therefore, should they be separated from this significant aspect of human development?
The most respected masters are not devoid of religious links that have played a major part in the formation of their arts. Nor does it follow that to succeed in training, one must be supremely fit. It is hard to believe that a sickly child, born in the same year as the Meiji Restoration, should rise to become one of the most important karate figures of the 20th century. The teachings of Master Funakoshi, which greatly stressed spiritual values, have spread all over the world. Karate was his life.

He says that Karate-do is not merely a sport, “it is also a defence against illness.” He also says “Times change, the world changes, and obviously the martial arts must change too.”

The varying calibre of instructors and teachers who have transmitted this form has had a significant effect on the way in which karate has been represented. The effectiveness of karate, picked up by the Samurai warriors, and disseminated throughout the world by a succession of adherents, has overshadowed the ethereal values perpetuated by the Zen priests.

It is unfortunate that the vast majority of people see karate purely as a fighting art and much of the media coverage has highlighted and reinforced the physical nature of this fine form. Indeed, the notion has been fostered that it is possible to kill with a single blow, to break bones and debilitate people both physically and mentally. It is an art which can be seen purely in its capacity to destroy human life. For this reason it appeals to many impressionable people who feed their egotism on the ability to both suppress and impress others with well-practised and effective techniques. By such egotism they foster pugilistic ideas, serve their own ends and deprive themselves of the whole world of the true art of karate-do. They perpetuate the notion that karate is for the strong.

However, the reasons why people study martial arts can be as varied as the styles that they encompass. Whilst some people thrive on the demanding physical endurance and contact sport, there are many people who strive for something more rewarding. They are appalled at the crude aspects of fighting and, while they are quite prepared to defend themselves by using their skills, they prefer to work toward improving the mind and character and in so doing improve the quality of their lives. This was so with many of the masters. Their perception and ability was such that some were thought to be unearthly and others divine. Such masters were not just respected, they were revered, not least the likes of Master Funakoshi.

Can it be said, therefore, that aside from the obvious physical nature of karate-do there is a subtle and more astral interpretation to be gained? There are exponents of karate-do who would find this unrealistic, believing that spiritual matters belong in the realms of religion and philosophy. There are, however, writers and many masters who refer to a force beyond the realms of the physical.Joe Hymas, for example, described karate-do as ‘moving Zen’. Might it be assumed from this that karate-do can act as a catalyst for beliefs and philosophies? In many ways it accommodates the concept of enlightenment inherently expounded by many of the martial arts masters.