The majority of training in Geijin Ryu is done outdoors and in all seasons. In Ohio where we are based, the winters are typically cold and snowy, but we practice outside anyway. The perspective of Geijin Ryu practitioners is to practice our art as we are. No uniforms, no paraphernalia, badges or belts. To some, this may be a disappointment. Martial systems practitioners seem to like the culture and feel of training halls, uniforms and ranking systems. Achieving levels gives people a way to measure their progress. Unfortunately, ranks are not always rigorously standardized in martial systems in spite of the efforts made by their organizations and teachers . Schools experience pressure to give ranks and awards as a means of building confidence, providing structure and keeping students engaged.
While these things are important to many interested in martial systems. The main focus in Geijin Ryu is acquiring skills and knowledge that help us avoid, prevent and resolve conflict. The skills permit us to survive a violent encounter. The approach of Geijin Ryu is not be distracted by ranks, uniforms and trophies. We are not critical of these things, there is nothing wrong with having interest in systems that provide these rewards, they simply are not part of the mission and process of Geijin Ryu.
We do share a concern with critics of martial systems that too much focus on rewards and structure detract from combat readiness for some and can (not always) lead to over-confidence and an over estimation of the combative value of acquired skills. We also share the concern that some of these rewards lend a cult-like dynamic to the school, with adulation for those holding high ranks that may not be based on their character, achievements or any serious contribution to martial society. Cult-like behavior and psychology in a martial school has a destructive effect on it’s practitioners. They risk becoming myopic in their learning and will suspend essential critique or concerns about limitations in their system. The result is either the aforementioned over-confidence, or anxiety over combat readiness, leading students to quit. Students may also quit when they become disaffected by the egocentricity of their teachers or fall out of favor with their teacher. Teachers may also use the promise or withholding of ranks and teaching certificates as a means of coercing loyalty and patronage. None of these dynamics are healthy for a learning mind.
These issues are addressed in Geijin Ryu in part by not adhering to a ranking system. There is the issuance of teaching certificates. However, such certificates are rarely discussed. They are issued based on observed competence in a number of domains. These include, but are not limited to technical capability, including, transitional technical fluidity, technical vocabulary, technical precision and the ability to exercise safe and controlled practice. Other more complex areas are, understanding how techniques work, this means having at least a basic understanding of human anatomy, the interplay of these elements in movement and the relationship between the nervous, vascular and musculoskeletal systems.
The complexity deepens with understanding combative cognition and associated psychology, and the use of strategy. These areas are closely tied together. Competence in these areas is demonstrated in testing and in the regular practice. More advanced students are encouraged to teach. Observation of their teaching skills also reveals their understanding. Certificates are sometimes awarded to teach persons certain levels of skill. Overall mastery usually requires years of study. Combative ability can to some extent precede mastery. Mastery is really only relevant to teaching and propagation of the art.
Geijin Ryu discourages engagement in gossip and defamatory behavior. While we acknowledge that there are many teachers that exaggerate their skills, lineage and achievements and there are those who completely fabricate their histories, this does not mean that we engage in mobbing and shaming. A positive argument can be made that exposing frauds has a self-regulatory effect on martial society, and protects unwitting people from being trapped in a lie. After all such persons discredit the value of martial systems. However, such critiques are often leveled frequently between practitioners of the same or very similar systems. There are online forums where , in addition to efforts to educate, there are copious amounts of slander, often with misinterpretations and lies. Persons who perpetrate this behavior sometimes have education and credentials, but whether authoritative or not, they are engaging in tribalistic disputes unbecoming of their backgrounds. Having credentials and a degree are not equal to credibility, even if such achievements bolster that standing. We should recognize that persons educated in martial systems will be able to recognize falsehood in the domain of their expertise, but might not be able to do so when encountering their limitations. We often are also party to what sound like ridiculous claims that a master before dying imparted their “secrets” to only one pupil, and not the others etc. In depth study of martial systems reveals these kinds of arguments to be generally fraudulent in themselves. We see such stories in Martial dramas or movies. We believe that many instructors in fact take their cues from movies. Public infighting between martial systems is disgraceful and could lead persons interested in them to lose interest as they don’t want to be involved in anyones feud. Gossip and sabotaging reputations in any context, interpersonal, workplace and online is destructive to the reputations of all involved. Our response to this is to simply not engage in it. We do have our own opinions, but these even are discussed in the spirit of learning and not to harm others. Our position is that we accept valid critique from persons who have correctly understood our work and who are not part of mobbing for the credit of someone else. We do not respond to challenges be they verbal or physical. Instead, we encourage persons interested to experience the system enough to decide if it fits what they are looking for or not. Ultimately the consumer must decide what they want and what they believe.
We are often asked if there is a spiritual or religious dimention to this system. In what regards religion, there is not. Aspects of the psychology of martial systems in general, this one included, have been influenced by Buddhism and to some extent Confusion ideals. That stated, much the material now taught is influenced by modern psychology and cognitive science. The system in itself is not spiritual in the animistic sense. It does have significant psychological benefit and contributes to the healing and growth of personal integrity, understanding, compassion and insight. To some, this is considered spiritual as it pertains to personal development. These processes are complex and very specific to the individual. I would require a significant amount of text to cover this topic to satisfaction.