Basic components of Kempo

Dachi – a stance

Geri - a kick

Uke - a block

Tsuki - a punch

Uchi - a short, fast punch

Kata - a shape or a form

Kumite - a fight (sparring), communication

• Dachi is a meditative technique and an excellent way for students to develop awareness of their body. Dachi plainly demonstrates the presence and interdependence of contraction and extension (relaxation). Contraction and relaxation are the basic components in the way whole universe functions, and by balancing them we can first achieve a healthy physical condition, and then apply this balance, through understanding, to our entire being. Dachi must be firm, stable, balanced, immovable, still, and must establish a free and conscious flow of energy between ourselves and the ground we stand on.

• Geri no doubt, the foot as used in Kempo, delivers some of the most effective and powerful blows that a human body can produce. The basic techniques used are:   Sokuto - outer edge of the foot (pulled tight) Haisoku - upper part of the foot (stretched out) Kakato - heel Koshi - base of the toes (pad) Nukiashi - toes Hittsui - knee Teisoku - sole Mikazuki - inner side of the foot

• Uke Nearly all books and magazines translate Uke as 'a block'. In White Lotus, Uke means 'to receive', and this is the only way for it to be practiced and understood in spiritually oriented Kempo. Uke is built in the foundations of Kempo and communication in general. Unless we learn to use it well, there is nothing to go on after that. Without Uke, there is no Kempo, no kicks, no punches, no blows. There is no strategy, tactics, and tricks. The basic principles of Uke are: circular movement, non-resistance, flow, automatism and continuity. Uke shows that any state (physical, emotional, creative, intellectual or spiritual) can be changed, and that with skill, knowledge and clear, calm and fearless mind we can very simply turn even the strongest attacks against the attacker himself. Non-resistance means that we shouldn't meet force with force and that anger can't be overcome by anger. In fact, we should learn not to repress our aggression (as a consequence of misunderstanding, ignorance, alienation, or fear), so that it can't surprise us when we least expect it. Instead, we should understand our anger and with time and practice, discipline, concentration and control release it in the right moment and turn into its opposite, that is, harmony with the 'attacker'. Openness in communication is a representation of our readiness to establish the truth. We should be aware of every part of Uke we do. Movements are circular and they don't have a beginning or an end. Thus they show that physical power is not the goal of a Kempo student, and that a correct Uke can never be done without correct intentions and understanding.

• Tsuki Tsuki can be described as a blow with a fist. Those who practice Kempo as a meditative/spiritual art should see Tsuki as a manifestation of a clear sense of direction and focus. Therefore, we should perform it with a fist squeezed as hard as possible, which shows our determination to walk the path and our readiness to fully share ourselves with other beings. Tsuki should be fast as a lightning, as if to show that liberation and enlightenment are possible and can happen in a flash. So clear a sense of direction/focus is dominated by the element of fire. With understanding and skill, a Tsuki should destroy all low instincts, all barriers, all evil. Tsuki is the beginning of communication; an act of giving we should try to perform with attention and tolerance, and we shouldn't end communication with giving. Tsuki is a flash which restores unity. It illuminates Ukite's (the defender's) ignorance and clearly shows the reality of things which are here and now.

• Uchi The simplest translation of Uchi is 'a fast punch'. After we have made our bodies strong and steady (through training) and have learned to block with round and flowing movements and to deal strong and energetic blows, there is still for us to learn the least material of techniques, and therefore the fastest one. Knowing its essence means to know what initiates movement in general. Uchi's primary and most impressive manifestation is Uchi Waza. The distance from the target is almost irrelevant for Uchi techniques, because they are fast like the wind, but just because of that they can bring us into very unstable (and/or dangerous) states. If Uchi is done without holding back (all the way) it should knock Ukite unconscious to say the least, but as a rule it is a death blow. Uchi teaches us to be humble and strong, but not because of fear, hidden desires and agendas, future gains and so on.

• Kata When you decide to practice and study Kempo, one of the first words that you are going to hear is Kata ('a shape'). Over the past centuries, the message of Kempo has been stored in Katas. Kata can be viewed from several points. The word Kata is used to describe a complex set of rhythmical movements by which Kempo students clear their understanding of bodily and mental forces that operate inside. Kata can resemble a dance because it combines sets of techniques arranged in a defined series. Kata is like a book of movements, a reminder of their combinations, preserving them from oblivion. Kata often contains very advanced methods of defence. It takes many years to discover and to become able to use some of the hidden movements in a Kata. Better understanding of Katas is mostly connected with discovering their secret meanings and applications. At the moment, there are several forms of 'four-way movements' taught at White Lotus Kempo, four of which have predefined stances and techniques (Shi Ho Renshu Ichi-Yon) as requirements for certain preparation levels for Kempo practice. After that, there are 16 Katas, taught in the following order: Pingan (Ichi-Go) Itosu (Ichi-Go) Chungking Saifa Seienchin Tensho Sanchin Seisan   Mastery in understanding and performing Katas is the foundation for the mastery in White Lotus Kempo

• Kumite The potential of Kumite ('sparring') as one of many basic Kempo components which begin with the letter 'K' (Kata, Kiai, Kokyu, Kime, Kihon, Kamae.) waits to be discovered by a properly trained and directed/focused Kempo student. Upon entering the world of Kempo Kumite, there is a danger of making a false conclusion that there is no Kempo without Kumite, and that would be wrong. Learned in a right way, Kumite can give us an insight into what may be. Kumite is one of the rays of light that help to illuminate our inner darkness. It is one of the strongest expressions of life itself - with all it's secrets and magic - inside Kempo practice. It is not necessary to practice Kumite at all, simply because it is there even when we think that we don't perform it. Kumite and our sincere readiness to face, re-examine and test ourselves create a very good basis for recognising obstacles on our way. It gives us a chance to recognise our limitations, fears and anxieties. In Kempo, we are trying to counter attack without causing serious injury or death. Great masters bring this to the level where they preconceive the opponent's aggression even before it becomes manifest (Sen No Sen). When someone achieves non-separation, he becomes the attacker himself.  A proper Kempo spirit is needed to follow this long path of disciplined practice. This means to accept life in full, with love and gratitude, abandoning egocentric desires; this means to work with strong dedication for the liberation of all beings; this means to be humble, practice hard, fight fearlessly and endure that which is the most difficult to endure, practice that which is the most difficult to practice and feel joy while you're at it, because joy gives us the energy to follow the path. This Kempo spirit is not produced or created by practice, but only re-discovered and re-awakened - a glimpse of light we catch in our everyday life