Lecture notes of Master Richard Kim by Hanshi Leong

No one person can gain enough experience in actual combat to reach the point as a martial artist where he/she would be equivalent to a Phd.  Your lifetime is too short to do it by actual physical experience.  As an example let’s take the case of a professional fighter, a  boxer ,  who has a limit to the number of fights he can have before he gets hurt.  For instance the limit maybe fifty fights.  If he fought fifty fights, it wold be wise for him to quit the ring because of the incessant pounding he would have had to take.  More fights then this may cause brain damage.

You can get the same experience as a professional fighter without ever having to step into the ring by use of creative imagination.  The human brain cannot distinguish between an actual physical experience and one created by the imagination when it is done very vividly.  If your imagination creates the experience so vivid as to seem real, then it will be as if it were an actual physical experience.

Once you feed into your brain the experience you created by your imagination, the brain receives the same feedback as if you were actually fighting a man, whether you’re jabbing him, avoiding the blow or throwing him.  Maybe your’re practicing judo and throwing your opponent onto the mat physically.   You  can sit down and create it in your mind vividly, so as to be real, and it will feed back into the brain with the same effect as the actual physical throw.

Now let’s see what happens when you do the throw physically.  You practice the throw physically day after day in the gym and it feeds into your brain.  Then when you have a fight and the same situation occurs,  you’ll do the throw like in the gym because you’ve done it so many times that it feeds back to you.

To repeat-you can gain the same experience by sitting down and creating it in your mind by imagination so vividly that you can experience the throw in your mind as if you were actually doing it.  It will feed into your brain with the same results.

Any physical experience you feel with your senses is stored in the brain.  Anything that happened to you before is stored in the brain and will come back to you under the same circumstances (feedback).  That’s the reason the more you study, the more you learn your subject.  The martial artists of the old days knew this.

They also know that in a man’s lifetime, from 15 to 45 or 50, it was impossible to gain enough fighting experience through actual physical combat alone.  It’s impossible.  There’s a limit as to how many times you can go to the gym and how many times that you can fight.  But you can sit down and meditate, and in a period of half an hour you can crowd a great deal of experience into your brain. It has to be very vivid though.

The way to do this meditation is to sit in a lotus position in the gym or your house and close your eyes and imagine a move screen in your mind  On the screen you picture yourself doing a throw, doing a sweep,  or trying to poke a man’s eyes out, and so forth.  Do it vividly enough and it will go into the brain like a real physical experience.  The Brain cannot distinguish the difference.  It cannot say this is actually happening an this is happening in the imagination, it is the same thin as far as feedback is concerned.  The process is called today psych-cybernetics.

You can gain years of experience in several weeks with it.  All the masters in the martial arts knew this and practiced it.  If you can develop concentration and meditation ability, you can sit down and gain ten years experience in three months.

This is the difference between a human being and an animal.  The animals haven’t got that function, creative imagination.  If they did,  the rats would conquer us.

The first several weeks will be hard in meditation, but within a month anyone will reach the point where he can vividly see himself on a movie screen performing.  It is better then the real thing because you have the advantage of seeing the situation from a broad perspective and can change the situation and analyze it easily in your mind.  Your body will react the same way in a fight

Psycho-cybernectics is the reason you can go as far as you want in the martial arts; because you can gain all the experience you want by sitting down and meditating.

Yoshida Kotaro, Mr Kim teacher, said the only limit the human being has is the limit he sets upon himself.  Mr. Kim asked him how far he (O’Sensei) could go in the marital arts and Yoshida said as far as you want; the limit is in your mind.  Remember that a master is a man like you, and the difference between him standing there and you is that he paid the price-hard work.

You must believe that the word impossible does not exist.  Cross it out in your dictionary. It was impossible to sail around the world.  It was impossible to go to the moon.  Gentlemen……BULLSHIT.

HEAVEN AND HELL  (taken from lecture of Richard Kim 1970 on the spear)

A famous samurai came to the master Hakuin and asked, “Master, tell me, is there realy a heaven and a hell?”

“Who are you?” asked Hakuin.

“I am a samurai of the great Emperor’spersonal guard.”

“Nonsense!” said Hakuin,  “What kind of Emperor would have you around him?  To me you look like a begger!”  At this the samurai started to rattle his big sword in anger.  “Oh!” said Hakuin, “So you have a sword:  I’ll wager it’s much to dull to cut off my head!”

At this the samurai could not hold himself back.  He drew his sword and threatened the master, who said, “Now you know half the answer: You are opening the gates of hell.”

the samurai drew back, sheathed his sword, and bowed.

“Now you know the other half,” said Hakuin, “You have opened the gates of heaven.”


When an ordinary man attains knowledge he is a sage; when a sage attains understanding he is an ordinary man.


Article from Dai Nippon Butokukai Kaiin, New Years issue 1996  translated by Pat O’Neil

Reminiscing Thoughts              by Dr. Richard Kim

9th Degree Hanshi
California, U.S.A.

The prosperity and fullness of today’s Dai Nippon Butokukai are
important things to reflect upon and be proud of, especially after the many
changes and transitions it has passed through following WW2.

Due to my mother’s influence I was introduced to the martial arts at
a very young age. I loved it from the beginning and looking back, I don’t
think it was coincidence that my first sensei, who was sent to Fuwa, was a
member of the Dai Nippon Butokukai. During WW2, after coming of age,
I was allowed to train at a branch dojo of the Dai Nippon Butokukai in
Shanghai. My interest in the martial arts didn’t falter or diminish and
continues firmly to the present day.

Though there may be differences between the pre-war and post-war
Dai Nippon Butokukai, I have always held an unwavering respect for it as
a martial arts organization. The Dai Nippon Butokukai was
disbanded after WW2, but due to the exhaustive efforts of Onokumao Sensei
and others it was rebuilt. According to the Butokukai newspaper it was an
incredibly difficult endeavor. I sense destiny played a part in that I once again
had the opportunity to be a part of this martial arts organization.

Living in a foreign country there is great importance in learning the
language, thus in Shanghai at Towa University I took politics and also
mastered Japanese and Chinese. Fortunately I was able to take private lessons
in Daitoryu Aiki Jujutsu from Yoshida Kotaro  , who was

fluent in English. More importantly he was a Bushi . Undergoing
severe training I learned about the true essence of Japanese Budo. I received
several scrolls, a license, and an iron fan from Yoshida Kotaro, and hold them
as lifetime treasures.

After returning to America I started teaching karate  and
kobudo (“£ ©jti) in the San Francisco area. In those days karate was quite
disorganized. Once they were awarded dans, more than a few black belts
opened dojos and began holding big tournaments. This was a troubling
situation to traditional Karateka. In contrast to this, thanks to the many
outstanding teachers from Japan, there were numerous students trained and
disciplined incredibly well. These varying situations have directed me to
believe that nothing is more important than considering how to properly pass
on “traditional” Budo.


In America today violence has become an everyday occurrence.

Women and children are going to dojos and earnestly training in the arts of
self defence. Relating to that, today’s martial arts organizations are being
criticized for teaching things that aren’t useful in a real fighting situation.

This criticism led me to focus on how to deal with such skeptics. In respect to
karate it is of grave importance for us to stay centered on traditional training
based on Kata. Furthermore, analysis of each kata’s bunkai, offense/defence,
various waza applications, speed of movements, and placement of power, are
crucial. We must study Kakutogi, all martial arts including:

Judo and Wrestling /Grappling, focussing on genuine fighting situations.

It s inevitable that we give worthy consideration to Chinese Bujutsu and
Chinese Kempo, which are said to be the originators of Karate. We are
compelled to do this so that we may lead and educate our students towards
international and global scale viewpoints regarding Budo. In order to
disseminate the virtuous qualities of Japanese Budo, it is essential for us to
compare and analyze each country’s historical and cultural differences,
philosophies, religions, and ways of thinking. We hold seminars for this
very reason.

Even now there are many tasks left undone. Yet above the many things
we have left to learn and study, above our achievements, we are striving to
shape and mold people of character, true bujin. People who will be
valuable to society and good karateka. As a member of the Dai Nippon
Butokukai, a Hanshi, and a professor at an American martial arts college,
I m looking forward to Japan and America’s continued good relationship
developed through Budo. It is my earnest desire that the Dai Nippon
Butokukai grow and prosper well into the future.

Heisei 8th year (1996)

January 15th

Dai Nippon Butokukai Kaiin Dai Nippon Butokukai Member
Shinengo New Year’s Issue
Translated by Pat Ov Neil

INYE  Lecture Chinese YMCA Sat Oct 16 1971  taken verbatim from Hanshi Leong’s note book by Louis Jemison

The old man’s name was Marlta Taizen Dayu Morihide.

In the martial arte you must polish up your strength, so pick a weapon that’s
suitable to you that you like and enjoy. The weapon mist be compatible with you.

Also be sure to go into the profession or endeavor that is compatible with your

The intellectual mind is only a small part of your ‘real’ mind (the original
mind) and deals only with public knowledge (recorded knowledge). You must find
your original mind – reach satori where all real knowledge will then be yours.
The Intellect is necessary in order to cope with the mundane world*

To find your original mind you must meditate, hat’s meditation? It’s when
you eat, you eat.

You must live the moment totally, (see other lectures for ‘now’ and ‘lag’),

Some people make a mistake of worrying what they look like when they perform
a kata or fight. You must not. You must have Ichinen. Do the kata or fight like
you do it when you’re alone.

Inye went fro® Mara to Kyoto looking for the old man (Taizen). He went to all
the temples, while he was in the 1001st temple, the Goddess of Mercy, he saw Taizen
walk in. He told him that he was looking for him (Taizen). Taizen was curious what
Inye was doing in that particular temple since he was from Hozoin. Inye replied that
he had looked all over for him. In the meantime he had studied from all the masters
that he had heard about. Inye said that he had been fooling with the spear, sword,
and stick and that the spear felt the best to him. He desired to learn from Taizen.

Taisen told him to go to the east hall where he would watch him perform. And
see if the spear was alive in his hands. After watching, Taizen taught him the best
kata that he knew, including the poem that went with it. (Thrust the spear, strike
the hook, and pull the sickle). Taizen told him that he must get ‘it’, not just the
literal meaning. In order to learn it, he practiced for two hours.

After he learned the kata, Taizen told him to go see Kami Iidzumi-is e-no-kami
Hidetsuma (this all took place during the time of Takeda Shingen who achieved satori
and finally stopped fighting). Kami was able to stop Takeda’s army and was a famous
swordsman, but he was also a very skillful spearman. After telling Inye this, he
disappeared again.

Kami gave Inye three poems to master and this advice if your dreaming (thinking)
of something and suddenly another dream (thought) enters; try to recapture your
original dream (thought). You oust be able to go back to your original dream (thought).
In answer to Inye’s question as to how to do it, Kami said? You must do it in your”
waking moments. Then do the kata and achieve Ichinen in the kata and when you dream,
stay with the first dream.

Inye stayed with Kami until he was 31. At this time the bishop of the Hozoin
temple died and he became the head of the temple.

One day Inye was reading when he felt a terrific force as if Taizen had walked
in. He stood up and then he saw him. Taizen said that he had come because he wanted
a match with Inye. Inye agreed so they both went out to the courtyard and got into
their respective kamaie. Inye ’emptied out’ himself and all of a sudden Taizen said,
“You won the match.” He told Inye that no one could beat him with the spear in Japan.
This Inye couldn’t understand as no blows had yet been struck and so he said. Taizen
replied that Inye was slightly the better of them and that he could (Taizen) beat


– 2 –
After the match Inye invited Taizen to eat badger meat with him* Taizen kid-
ded him about the badger. He said, “In ay mind I don’t eat meat, I eat prana. My
body eats the meat. In the sutra I discovered that the yang represents the masculine
and is the physical aspect (mechanics) of the art (techniques), while the ying re-
presents the feminine and is the spiritual energy that comes out (the ki – prana).”

(The yang is the outer part of the human being – the body – while the ying is
the inner part. Everybody on the inside is the ying.).

When Taizen faced Inye, the yang meant nothing because in ’emptying out’, Inye
caused the ying to burst thru.

Taizen asked Inye what he would do with the poems and told him not to write
them down. The poems ware not written down until 1924.

Danjo (sp*), a lord, called for the beat spear men to appear before him for
a shiai. Inye killed all 12.

Kim – the lotus sutra (whet did this note mean?).

In Zen punishment is called Humbungmuru.


Comments are closed