Starting on the Path of Martial Arts

My father first introduced me to boxing, wrestling and my first Joe Paloka Punching Bag. It was at his knee or at the kitchen table, and on occasion after getting a beating from him that he would share with me his story. He shared his childhood and the horror of World War II along with tales of his own fights and battles with bullies bad guys and personal demons. I have had many friends and mentors who have sometimes gently, sometimes painfully but always lovingly excused my shortcomings and allowed me the privilege of training with them. There is a huge difference between training in a martial arts school and becoming a Deshi or indoor student. Most of the great teachers that I have been fortunate enough to learn from did not share too much in terms of explanations or inner teachings for at least a couple of years. A few of my Meijin told me that they were waiting to see me take their teachings rather than wait for them to give it to me.
In my first year of high school, being small for my age it was quite common for the older and bigger kids to pick on me. A few of my close friends knew that I had been studying Judo since I was 12 but even they did not really understand what that meant other then I was learning how to throw someone over my shoulder. I was very fortunate to have studied with one of the most famous and talented senior instructors of the Kodokan. It meant a thirty minute bus ride followed by another twenty minutes on the subway along with a ten minute walk up Broad Street in downtown Philadelphia several nights a week and on Saturday mornings to attend training. My first Budo teacher was Takahiko Ishikawa 9th Dan who recently passed away at the age of 91. Professor Ishikawa was the All Japan Champion 1949 and again in 1950. He also was the youngest person to be awarded the title of Shihan at the Keishicho. Professor Ishikawa was a direct student of the founder of Judo, Jigoro Kano, and his top student Mifune. He was also an instructor for the Tokyo Police and former Head Instructor of The Kodokan Institute. I met professor Ishikawa in 1964 and trained with him for 6 years before I was awarded my first black belt prior to joining the military in 1971 and seeing active duty in 1972.
My father’s gym was right next door to the Ishikawa Dojo on Broad Street in center city Philadelphia. After several incidences with kids from the neighborhood ganging up on me because, “You Jews killed Jesus.” My father thought it time to explain to me who this guy was that these nice Catholic boys were talking about and made sure that I learned how to protect myself from receiving any more beatings. At the time I was one of the only Jewish kids on the block, but had never been aware of the prejudice that ignorance and hatred breed. These same kids were my friends who up until that time played all the childhood games that boys of our age played. Some of them I considered my best friends. It still amazes me that a few words probably spoken at the family dinner table by their fathers turned my friends into a mob. Not only were they told never to play with me again, but that also I was personally responsible for killing GOD.
When my father returned home from work and was told why I was in my room crying instead of out playing with my friends he began my education on other religions and the reason that we had so few living relatives. My father taught me about the holocaust and the murder of over 6 million Jews at the hands of the Nazi’s. He also taught me that there was nothing wrong with being proud of your race, only the hatred of people who have different believes or ethnicity then yourself. He gave me a book on the great religions of the world where I read about the Koran, and the New Testament as well as the study of Torah. Even then I understood that no matter what religion you called yourself there were the same underlying commonalities. Religion taught us how to live in harmony within the community of man. We all believed in the same GOD and were taught the same 10 commandments that were handed down to Moses. But I had entered a new phase in my life, the awareness of ignorance, hatred and for the first time in my life fear.
Professor Ishikawa spoke of the importance of the mind, posture, control and training. All of these subjects are interrelated. Most martial artists tend to practice their favorite techniques and train the same way. Ishikawa's influence caused me to develop my approach to martial arts as well. By following his suggestions my mental and physical power increased and I became very positive and aggressive attempting to minimize defensive actions. I learned to take advantage of my opponent’s movements. I learned to never try and force my favorite techniques on an opponent; instead I attacked based on the opportunity my opponent gave me.
When Ishikawa was a young judoka he would prepare himself before a contest by repeating over and over “I am going to win”, “I am going to win”. Then he would mentally plan the techniques he would use, than repeat this over and over in his mind. Later in his career he fought more by taking advantage of his opponent’s actions rather than force his favorite techniques and this is what he taught me. He related the ultimate power of his mind by telling me about the 1949 All-Japan Championship where he was seriously injured and became unconscious. His opponent, Daigo, attempted a powerful inner thigh sweep called Uchimata which crushed one of his testicles. When Ishikawa was revived he continued to fight and beat Daigo. In spite of the intense pain he went on to fight Kimura, the toughest competitor in Japan. The main bout and first extension ended in a draw. The head referee, Mifune 10th Dan, decided not to have a second extension and thus declared both players as champions. Ishikawa told me he was disappointed in not having a second extension because he was certain that he could defeat Kimura. After they bowed out Ishikawa collapsed and was taken to the hospital.
During our discussions I asked Ishikawa if he ever practiced back flips, cartwheels or other gymnastic movements to escape from throws. He said, “I use to practice gymnastics but then I thought this is training to lose. I will not lose. Of course if someone tries to throw me I can avoid being thrown”. His lesson was do not train to lose, only think of winning.
Ishikawa suggested that you stand straight bending slightly forward like a boxer, arms in front of you at a ninety degree angle. Your hands and wrists should be turned outward so that the heel of your hand is forward and your elbows are near your side. Although you grip the opponent’s judo gi with your hands you should keep your mind in your elbows so that you push, pull or lift with your elbows. This makes your actions more of a body movement not just a hand action. This method makes you stronger and avoids telegraphing your actions. Pushing or driving is done with the heel of your hands versus the knuckles. Move on the balls of your feet, gripping the mat with your toes when you throw. Ishikawa believed that if you become part of the opponent’s body, as one, it is easier to anticipate his actions and to respond automatically with a block or throw. Also, lean slightly against your opponent creating a downward vector or line of power from your elbows to his center of gravity which is a point behind his navel. Ishikawa theorized that when an opponent attempts a forward throw, the opponent will have the advantage if he can turn his back into your chest. Therefore, if you strongly pull his opposite side it will stop his rotation. This action will press the opponent’s side into your chest. Ishikawa was credited with developing this turnover move where as you snap the opponent into your chest you squat and hook his right leg from behind with your left arm, lifting with your legs and pulling his left shoulder down in a circle, and throwing the opponent on his back. Ishikawa said there was no name for this throw, although some incorrectly called it Teguruma. Ishikawa suggested that for every hour you train at the dojo with others you should train two hours by yourself. Among the many virtues I learned from the Professor was that your mind was your most powerful weapon.
During gym class while I was a high school junior, one of the senior offensive lineman for the football team decided that it would be great fun to try and stuff me into one of the lockers. At the time I was probably close to one hundred pounds and would have not only fit into the locker but had plenty of room to spare. My bully was a six foot two hundred pounder who was constantly picking on anyone that he could use to demonstrate his physical prowess. Now, as an adult I understand the physiology behind this type of behavior as a sign of insecurity or the subject of abuse from either his own father or family member, but at the time my only understanding was of pure fear from being the current target of this sociopath.
While at least a dozen of my gym classmates watched from the sidelines lest they be the next target, I was grabbed in a bear hug from behind while one of his cohorts opened a locker that they had selected as my new home. My reaction was without any thought except that I did not want to go into that locker without a fight. As I was being lifted I raised my body into a ball and with all my strength kicked out my legs against the outside of the lockers. For those of you who are familiar with a typical gym locker room you know that there is a low bench that runs the length of the lockers allowing you to sit while changing your clothes. The mistake that our friend, made is that he was standing on the wrong side of this bench. As he tripped over the bench, his six foot frame was just the perfect height for him to hit the back of his head against the adjacent locker knocking him out cold. As for me, the momentum carried me up and over so that I wound up squatting over his unconscious body with my ass in his face. Oh to have the control that I now have or the presence of mind to have fartted in his face would have been the kudegra. The results however remained the same. The gym teacher was called to revive him and then send us both to the Vice Principles office for fighting. We were both given detention although my father did his best to arbitrate on my behalf for defending myself. I became a local celebrity among the school for having knocked out the big bad bully especially from all the other unfortunate souls who had at one time or another been the target of his wrath. I was asked to do an assembly demonstration of Judo the following month for the entire school which helped further my reputation as someone that could fight if I need be. Unfortunately the bully and I became arch enemies. His embarrassment, becoming the brunt of many jokes from his fellow football team members and like minded thugs grew into a long time animosity which continued during our high school years and many years later when I added insult to injury by having several tantric sessions with his fiancé. Sometimes accidents happen, which make you look really good as long as you do not tell anyone what was really going on in your head at the time. Learning to make accidents happen is only the first step to becoming a master of martial arts. The true mastery of Budo is when accidents happen without any conscious knowledge of the process.
Corky was a former Bantam weight fighter working at my dad’s gym on Broad Street in Philadelphia. He spent most of his time handing out towels, picking up dirty laundry in the locker room and emptying spit buckets. Corky was probably close to 70 years old when I met him as a boy of about 9 or 10 but was the first person to actually take the time to show me how to correctly throw a jab, cross, hook and uppercut. He was also an example of how most boxers of his era ended up. He was a broken down old man reduced to picking up towels at a gym hoping for a few tips now and again or to give and alcohol rubdown for $2.00 if he were lucky. What did this old man have to teach me that stuck with me for 50 years? He taught me a very important fact about fighting. After showing me the basic punch’s he said something to me that I have never forgotten. Corky told me that any fool can learn how to punch, but the art of boxing was to make the other guy miss.

Emotional Growth Through the Study of Sanshin

Sanshin literally means three hearts, but from a practical standpoint enables the martial artist to study not only the integration of body, mind and spirit but to examine the elemental archetypes of earth, water, fire, wind and the void. For a moment let us talk about the human forms of these archetypes as seen in personality types. This concept can be understood in its most basic terms. Religion has simplified everything into good and evil. Instead of good and evil if we were to look at positive and negative and further segmenting a masculine and feminine form we can now look at one of these elements as an example which can explain the concept.
I am sure that every one of us has met an example of a man who has had the personality of the element earth. What would that person be like? If they were a positive manifestation of masculine earth, their personality would be supportive, someone whom you could rely on. If they were a negative manifestation of masculine earth you can see how this person would be viewed as stubborn or unchanging. Aside from physical attributes such as size we are looking at personality and a way they would react to any number of situations. How would we deal with someone unyielding and stubborn in their thinking and movement? Perhaps if we were physically stronger and larger or even more unyielding we could have a shoving match either emotionally, verbally or physically. Unfortunately this type of thinking usually has a winner and a loser. The weaker opponent would lose the battle. But if we were to have an understanding and ability to not only understand the personality in terms of elemental archetype but chose the appropriate element to neutralize, defuse or remove any potential conflict there would not be a winner nor loser. There would be no disadvantage to physical or mental strength or even will power. When you know others there is wisdom but to master them requires force. Rather than force use your inner strength to master yourself. If you can learn not only to sense but to also project an archetype devoid of emotion, again using the words of Lao Tzu, the rhinoceros can find no place to thrust their horn, the tiger no place to use their claws and no weapon a place to pierce. So as you can see as the ancients say, Yield and overcome.”
The studies of these elements are vital strategies to understanding the proper attitude when approaching any manner of situation. When you practice keep in mind that there is intention behind every action. There is the intention of your opponent as well as yourself, but there is also a universal intention that you have no control over other than to surrender to. Understanding universal intention and your place within this great mystery allows for the beginning of integration of San Shin. We can train our bodies, mind and spirit, but to what purpose? How do we integrate the three hearts? Because we want to dominate another to our will, or to serve a universal intention to which we were born onto this earth? Through the study of Sanshin you will come to understand emotional growth.

Path notes on use of Kata part I

One of the biggest traps lie when you start to collect Kata. Kata is a way of teaching, and not something to be memorized and used as an application to a specific attack. In a fight there is not time to think or remember what to do. Your body reacts naturally from thousands of hours of practice. My note book at this point is for reference so I can teach what I have forgotten. I attempt to teach my students how to build a beautiful cabinet, not to be the master of hammer and nail. Distance and timing, while wrapping your opponent up in space with nothing to cling to, is just as important as moving freely. You should not worry about making mistakes while training but rather develop a flexible frame of mind which will allow you to flow into a fresh solution. Trying to win, using power and being set in your ways in a real fight will get you killed. Not only do our thoughts influence our bodies but it is also true that our bodies influence our thoughts. Do not try and fit a situation into a pre-set plan, rather adapt to your surroundings. Also once you stop thinking about individual technique and start flowing, there will be no fixed point for your opponent to attack. You must pace yourself while training Kata being careful not to rush. The speed will be there when you need it, but it is much more important to break things down so your flow does not leave openings. When training with a partner try to match their speed and not react to quickly, allow time to see where they are going and only move quickly when you finish technique.

Kamae

Kamae is not just a posture to move from or to but more importantly a manifestation of mental and spiritual power. There is intention and energy that is projected naturally. Part of the process of mastering Kamae is first to feel this natural projection, then to intensify and finally to hide or give a false sense. It is extremely dangerous in the world of real martial arts for your opponent to immediately and clearly see what your intentions are. For a trained fighter this is what exposes the weak points. To understand each Kamae takes time to settle into the frame, to not only study the posture and the way your body feels but to reflect on the reason we move into and out of each frame while practicing Kata. When first learning Kamae I would hold the posture in upwards of 12 to 15 minutes in order feel the weakness in my body. I studied what muscles were being strained, how was my balance and what corrections did I need to make to my posture to correct poor balance. Could I move easily into another Kamae, how must I shift the weight in order to move smoothly? These are the questions you must ask yourself first. After 30 minutes you are able to perceive natural intention. Before deep understanding of Kamae, your martial arts will have no spirit.

Core

In order to apply technique correctly there are many points of study which are actually much more important to understand . In fact the technique is only another form or frame with which we can study the application of these concepts. Although many metaphors transcend the physical it is a primary way that we can communicate and come to understand and transfer knowledge. For example when we speak about flexibility most beginning students of the martial arts may think the reference is to the body only. Flexibility in thinking may be more practical in aiding someone to flow then a limber body. A foundation is critical, but to deviate from the foundation or form is art. Through the practice of technique and the proper understanding of the application we ultimately learn how technique is developed from the fundamentals. It should be the ultimate goal of any martial artist to forget technique after it has served its purpose of exposing and allowing the practice of the fundamentals such as listening with the body, following your opponent’s movement by sticking to ultimately lead to the application of technique. These concepts are difficult to explain without metaphor, technique and forms training. The transmission of this knowledge is non verbal and so almost impossible to describe without a reference point.
In Zen the process teaches, not in words but direct pointing or engaging in a game with ourselves in which the only answer is a new level of consciousness. And so just as in Zen, martial arts training is a game of insight where we can discover who we are underneath the masks and roles that we call personality as well as finding our way to the core principles.
As a student of Budo one can chose to just memorize technique or find the source. Understanding the source is the difference between being and artist or painting by the numbers. Both will get you a nice picture to look at but in Budo could get you killed. I am talking about the deconstruction of technique rather than the focus. In order to build new mental pathways we must practice form. We learn concentration and awareness as we become conscious of our physical transformation. One of the core areas of study is the concept of Juppo Sessho.
Instead of isolating all the points of study I would prefer to explain the integration of a collective of ideas that include core principles such as Koteki Ryoda to facilitate transformation. Movement like good calligraphy should continue with the mind. We do not overextend our body but as we regain balance we must also be concerned with momentum of the body, mind and spirit. Being rooted can be a good place to strike from but can lead to an inability of flow. So how do we balance and root while sticking and following? How do we find the tempo so we may change the timing to leading by following? Ko means tiger and Ryo means dragon, so in some ways this term means combining the physical power of the tiger which is known for its powers of prediction and hunting prowess along with the non-physical or spiritual world of the dragon. We have an image of these two worlds coming together as the world in which we live and the world that permeates us. If you look at koteki as the way a tiger strikes with total abandonment living in the moment, and ryoda as the dragon capture, this combination is a method of interchange between two realms, as the battle that exists within us all of truth and falsehood.

10 Keys of Control

As we follow our opponent’s energy we must find a way to neutralize or deflect then change or reverse their attack. We do this with the 10 keys of control. Most people think of physical direction. There is up and down, left and right or any angle in between as well as forward and backward. If we add in the dimensions of space/ time, and creation through intention we approach a level of control of any situation that transcends blocking, punching and kicking to rudimentary and vulgar forms of interaction. Juppo Sessho is a means of training our awareness to be everywhere, linking our physical body to the universe. We must first receive our attack from a neutral place of no mind. Being soft we adhere to our opponents raising energy with automatic motion and peripheral awareness. We relax and allow our waist to turn, our joints to sink and a unity to form. As we follow the intention of our attacker we appear and disappear with artistry and precision, stepping consciously with peaceful or wrathful gaze. By borrowing and sinking we momentarily root to deliver power of central equilibrium. Using the energies of spiraling and explosive force we uproot and open, we split and we interrupt. The transference of power is only after drawing in your opponent both mentally and physically we borrow their strength and as if shooting an arrow or like a dog shaking water, strike, throw, or cut case by case.

Underlying Principles of Budo

Because of our martial heritage the techniques and applications have already been set down for us by the great masters of the past. We do not need to reinvent the wheel only discover how to use the wheel for ourselves. Striking can be done with many parts of the body from the head to the toes. Whether we are kicking, punching or chopping the movement includes borrowed power from our opponent plus issued power starting from the ground transmitted through our body. Proper striking requires that our posture allow for a stacking of bones so we do not rely on muscle power and an acceleration of inertia as we accelerate through our target to maximize the force. Depending on the strike there is a sequence that must happen. Starting with the letting go and allowing the strike to happen we must also be shifting our weight, turning our waist and feet as if we were throwing, whipping or shaking.
With beginning students of martial arts they are usually concerned with punching and kicking harder. As the student progresses they realize that just like chopping down a tree striking is an accumulation of applications which allow for the finalizing action. One of the applications that must be understood is compression. This occurs when we strike someone in a way that causes them to root which allows for a target that has stopped moving away from us. This is related to loading up a leg by pulling down on the gi before a throw. One of the best ways to compress someone is a focused strike to pressure points as taught in Koshijutsu. As an example picture a thumb strike or boshiken to the side of the neck just under the ear. A typical reaction is the raising of the shoulders and leaning away from the poke. This is compression and allows for the finalizing strike to drop or knock out our opponent. Another name for compression is sealing and if you have ever had the wind knocked out of you then you are familiar with sealing the breath.
Soke Hatsumi has spoken about one of the highest arts as Koppojutsu. Koppo sometimes is referred to as bone breaking art but in reality is the way of unbalancing by displacing the bones. When I think of Koppo I think about multiple bouncing strikes that cave a person down on themselves like one of those toys where you press on the bottom and it just collapses on itself. As you strike the body reacts to the strike, bouncing naturally to the next target and so on will accumulate many small strikes which will again in the tree analogy allow it to fall. In my class I have several students who are at least a foot and half taller than I am. By first striking their legs or floating rib I can always bring their head down to a level where it makes sense to then hit them there. There is also something much deeper going on when you start to collapse someone with Koppojutsu. As the body bends it compresses nerves that branch out from the spinal cord through the spine out to the limbs. As the neck bends it compresses on nerves feeding the arms and makes them weaker, much easier to manipulate, so even if planning on a joint reversal a good way of entering is with Koppo or Koshijutsu. At the very least a well placed punch to the inside of the shoulder will weaken any incoming or possible strike from that arm for several seconds. Bouncing off the shoulder up under the jaw will force the head back and compress the cervical vertebrae possibly keeping that person from stepping backward and allowing a kick to the inside hip causing rotation. The progressive sequence of strikes will topple even the most solid and formidable oaks in the forest.
Do not use strength. If strength is used then the back and neck will be stiff and no energy will flow to the top of the head. If the energy does not flow and the blood does not circulate freely then the spirit cannot rise up. Using strength allows you to easily be manipulated. Use your mind instead of strength. If you can relax the whole body it will help you to avoid being clumsy. Being relaxed also allows the unrestricted flow of blood and energy. By using mind instead of strength we can rely on the connective tissues allowing our movement to be more light, circular and spontaneous.
Avoid expanding the chest. If you expand the chest then energy will be held in the upper body and cause you to be top heavy. Allow the back to raise and that is where you will issue power. When you avoid expanding the chest then you can sink your weight lowering your center of gravity.
Relax the waist. The waist is one of the most vital areas. If power is lacking look to the cause usually being in the waist movement. Once the waist is relaxed you can have a strong foundation but the feet will still be able to move. Relax your shoulders and keep your elbows down. This will allow you to relax your whole body. By relaxing we can deliver much more force in our striking. This may be one of the most difficult things to accomplish especially in during a fight. Relaxation requires release of all tension.
Try to feel the difference between full and empty. Do not allow all the weight to rest on one leg. Being double weighted also keeps you from being light, nibble and effortless rather than heavy and stiff. This principle is very important for balance.
Unify the entire body. The root is in the feet; it is issued through the legs, controlled by the waist and expressed in the hands. There must be a continuous flow of energy throughout the entire body along with a synchronized movement. This unification is also of the body, mind and spirit. Allow the spirit to command the body by raising the spirit and opening the mind. Every movement should be complete, continuous and circular.
Find the stillness in movement. Be patient, slow down and allow the breath to be long and deep. There is a quiet place where we enter when we surrender. Time slows down and allows you to see what your opponent is about to do or is doing. It is this stillness in the movement that allows us to have grace. When we move our posture should be balanced, upright, uniform and even. Stick and follow as a conscious movement by forgetting yourself and not separating from your opponent but rather joining with him.
Remember that energy and force are not the same. Energy comes from the connective tissue and force from the bones. Energy is a property of being soft, flexible and alive. Force is a property of hard and inflexible. Learn to distinguish the difference. When you issue energy it should be like shooting and arrow. The arrow relies on the elasticity of the bow and string which allows delivery of power. Also understand the difference between pulling and repelling. When you pull it should be in the direction of force, and when you repel it should start with the following of energy and then a deflection. Do not use your own force but borrow it from your attacker. If you add too much you will be unable to escape or release and give your opponent momentum to pull you with him.
A dynamic flexibility creates unitary power by not focusing on relaxed flexibility Rather focus on specific points that are not relaxed for greater extension alone. These points can be connective or bone structures that improve extension and power. We are not stretching but strengthening the body’s springing power. Being relaxed and loose does not mean feeling weak. It means that the body can have proper alignment and stability. Once we are relaxed the energy we were born with and inherent can be utilized. Depending on varying degrees of consciousness, mental focus and efficiency using the principles of physics this energy helps us apply proper issuing of both muscle and mind power.
Other methods of delivering power require a compression or storage of energy. By having strong ligaments and the ability to focus using proper strategy, timing and advantageous positioning we can compress and release like a spring. We can also store energy by twisting to create a more penetrating strike as we drill or unwind. There is also a wave like method which is loose and springy. You can compare this energy to the way a wave moves through a whip to its tip. Understanding and the use of these energies are two different things and we gain proficiency only after much perseverance and practice.
By perseverance and practice we can awaken qualities without intellectual pursuit. A few of these goals can be patience, attention, endurance, stamina, ease and will power. Budo is a synthesis of opposites as well as of similarities. Just like finding the stillness in activity we seek a state of being and becoming. We quiet our mind to be more alert and allow no distinction between transient, flowing or arrested time.
Whole body power is where the body acts as a single unit. By delivering your strike through the waist you can accelerate this movement. In addition, the weight of your body should also be used. This movement is a pouncing action coming through the hips. When all the muscles of the body work together in harmony there is an internal opposing power that develops similar to the action of drawing a bow. In other words when the whole body is used the power generated is a release of the opposing power of the muscles. By adding continuity you can then follow your opponent’s movement and continue attacking. You never stop changing and redirecting this power. Think about a tiger who pounces and misses, he will pounce again and again so the pray cannot get away. You must not only understand the martial technique but only by employing these qualities will you master Budo.
Our training must strengthen the connective tissue as well as the muscles or the body. What good is all the other more esoteric training without a strong body able to withstand blows as well as issue all the power you have learned how to develop? So have a good bumper as well as a good engine. Your engine will allow you to keep up with your opponent even if nothing else is working. By training your forms or kata as well as the basics, you can strengthen the body as a bumper and develop the energy needed to fuel your engine.
Be heavy when you engage or when someone contacts you. Employ spring and shaking exploding natural power when you strike. Think about how a dog shakes water off instead of just striking. Do not lose your opponent when they change direction. Even if you knock them down you must stick with them not just watch. You must make your body a part of their body. Be loose not stiff while being heavy. Make sure that all parts of the body are interlocked to become one unit and spiral your movement. Work on increasing your range of motion to allow for extension of the joints. This will keep the weight out of the knees and into the hips. Do not be afraid of experimenting with the movements to make them your own.
Also keep in mind that once you start thinking about what technique you are going to do your opponent can sense this. So let your body work by itself. If you do not know what you are doing than neither can your opponent. To apply these same ideas to your teaching requires you to stop trying to teach but instead show a natural way of movement which your students can then steal for themselves. Manipulate the perceptions of truth and falsehood in order to deceive an opponent. You must force your opponent to draw false conclusions, so that instead of knocking them down you can let them fall down for you. Appearances are deceptive so be aware that when you think there is nothing there is always something.