In December 2024, five PMA FILKENJUTSU students completed a rigorous three-day test to earn their Black Belts. Among them was Zak Beach, who submitted the following paper as part of his testing process.
Zak and his family began training at PMA eight years ago. Like many adults in martial arts, Zak faced challenges that disrupted his training routine, including injuries, work travel, raising two kids, and even relocating away from the area for a couple of years. So, what was his secret to success? Simply put: he kept coming back.
As part of his black belt candidacy, Zak handcrafted a custom torii gate for the dojo and wrote an insightful paper on the history of torii gates and their connection to martial arts. Enjoy his work and come see the new tori gate at PMA Oak Ridge!
Torii gates stand as icons of Japan, marking the entrances to religious shrines across the country. Their sweeping lines, character, and often red color welcome visitors to sacred locations. A representation of Japanese culture, the torii not only denotes places of religious significance but places of harmony, purification, and focus.
The origins of the torii are lost to time but are rooted deep in Asian tradition at their core. While there are influences from ancient Chinese and Indian architecture, they have become a distinctly Japanese symbol over time. Numerous torii designs have existed over the centuries, evolving from simple wooden posts to highly ornate structures, reflecting changes in architectural techniques and aesthetic preferences. These concepts have coalesced to one of the most commonly seen styles today, Myōjin. This style is believed to have become the standard during the Edo period (1603-1868) (Yokoyama & Matsumoto, 2010) and is present in many aspects of today’s culture.
The etymology of “Torii” is rooted in the Japanese language, combining “tori” which means “bird” with “i” which means “reside” or “dwell.” This is of great significance as birds represent good fortune, prosperity, and an overall sense of peace and harmony. Having a bird dwell in one’s presence is seen as bringing these tenets to bear. The combination of these two words and the imagery invoked align with the gate’s role as a marker of revered space.
The structure itself, often made of wood, with traditional twin upright pillars and dual crossbeams, signifies the transition from the secular to the hallowed, inviting one to enter a space of spiritual significance. As one steps through the gate, they separate from their daily lives and purify themselves for focus and meditation. It is tradition to bow slightly when walking through a torii in recognition of respect owed to the space and the deities represented, serving to focus one’s intentions for the task ahead.
In Japan, torii are strongly connected to the Shinto religion. Shinto is of deep importance to the martial arts community, as it contributed to the origins of many forms, including the Samurai, sumo, karate, judo, and jujitsu. The purification practices of the Shinto religion and the concept “life force”, or “ki”, are carried forward to today’s modern methods. This connection to the Shinto Japanese roots is prominent in many dojos around the world, with the presence of a Japanese torii or Shinto shrine included in a place of prominence.
It should be no surprise that Shinto influences Filkenjutsu. With key core competencies being in Kenpo and Jujitsu, ki is part of both practices. In Japanese culture, this vital essence is believed to flow through all things, and its cultivation and manipulation form the basis of many techniques. Kenpo often emphasizes striking techniques, and the concept of ki is often associated with the focus and power behind strikes. Practitioners of Kenpo may visualize their ki flowing through their body and out through their strikes. In Jujitsu, with its focus on grappling and throwing techniques, practitioners may visualize ki flowing through movements, particularly in the idea of blending with an opponent's energy. In both cases, it is thought that the flow of strikes and movement allows energy to flow through a person, much like a spiritual flow of energy through a torii gate (Mol, 2001).
Purification rituals, central to Shinto practice, are also central to the martial arts. Many martial art practitioners perform brief purification ceremonies before entering the dojo or stepping onto the mat. These rituals echo the act of passing through a torii gate and entering a sacred space (Inoue, 2003). This is seen at PMA in modern Filkenjutsu as practitioners enter the center of the dojo, passing under a torii. In addition, as they step onto the mat, students bow in respect. At the start of training, it is traditional to perform the bowing in and meditation ceremony, preparing ourselves to focus on our training.
The influence of torii gates extends into the physical design of training spaces as well, which can be seen throughout Japan. Many traditional Kenpo and Jujitsu schools are located near or within Shinto shrines, with practitioners regularly passing through torii gates as part of their training routine (Nelson, 2000). Practitioners have described the moment of passing through the dojo entrance as "crossing a personal torii," highlighting the internalization of this powerful image. Some Kenpo schools have even incorporated stylized torii gates into their emblems or logos, visually connecting their art to its spiritual roots. At PMA, this tradition is seen with the torii placed central to the dojo.
The symbolism is further extended in places with multiple torii. Multiple thresholds between realms lead naturally to metaphorical applications in Kenpo and Jujitsu philosophy. The concept of passing through gates is often used to describe the progression of a martial artist through various levels of skill and understanding, with each gate representing a deeper level, similar to obtaining a belt rank. The final gate represents mastery of the art, reserved for the highest belt of the system. For Filkenjutsu, this would be represented by the golden belt awarded to SiJo Bruce Corrigan as the founder and master of the system.
The metaphorical usage of torii also aligns closely with the concept of shu-ha-ri, a principle common to many Japanese arts, including Kenpo and Jujitsu. Shu-ha-ri describes the stages of learning, from rigid adherence to form (shu), through breaking with tradition (ha), to transcendence and innovation (ri) (Ueshiba, 1984). This methodology is paralleled in the art of Filkenjutsu as taught by Progressive Martial Arts, which honors the rigid traditions of previous arts, combines in nontraditional ways, and evolves their techniques over time.
For myself as a student of Filkenjutsu, there is additional meaning in the torii and how one is made. Torii are typically constructed with local materials at hand, carved, and refined. This is the same methodology in training of Filkenjutsu. White belts begin unsure of themselves, raw in their movements, rough on the edges, and unclear of the future. As we train, we become sure of our movements, carving out the martial artist within. This training requires commitment and focus. It’s hard work that sheds our uncertainties and allows the martial artist within to emerge.
As the journey continues, SiFu sees the martial artist within develop to where we reach an inflection point, where we are selected and ultimately choose to become a black belt. Obtaining a black belt takes commitment not only to ourselves, but to the family of Filkenjutsu. This trial by fire epitomizes one pinnacle in the journey of Filkenjutsu. While difficult, we emerge hardened, ready for what is ahead. By the end of this trial, we are black belts, with our flaws and all. Underneath our black belt exterior, our white belt peaks through as a testament to our humble beginnings. Obtaining a black belt is not the end, but the beginning of the real journey. Like a torii, the black belt stands tall; we are always learning, humble, and steadfast in the face of adversity.
Torii Coming December 2024
In an age of increasing secularization and globalization, the enduring relevance of torii serves as a reminder of the deep cultural roots that continue to nourish these living traditions. By understanding and appreciating this connection, practitioners and scholars alike can gain a richer, more nuanced understanding of these Japanese martial arts and their place within the broader context of Japanese culture (Sharf, 1998). As modern practitioners of Filkenjutsu continue to pass through both literal and metaphorical torii gates in our training, we participate in a centuries-old tradition that bridges the gap between the sacred and the martial. We use this passage to bring focus to our practice, concentrating on the flow of our energy, as we strive for perseverance and self-control with peace as our goal.
References
Inoue, N. (2003). The Formation of Martial Arts in Japan: A Sociological Perspective. International Journal of the History of Sport, 20(4), 143-156.
Mol, S. (2001). Classical Fighting Arts of Japan: A Complete Guide to Koryu Jujutsu. Kodansha International.
Nelson, J. K. (2000). Enduring Identities: The Guise of Shinto in Contemporary Japan. University of Hawaii Press.
Sharf, R. H. (1998). Experience. In M. C. Taylor (Ed.), Critical Terms for Religious Studies (pp. 94-116). University of Chicago Press.
Ueshiba, K. (1984). The Spirit of Aikido. Kodansha International.
Yamakage, M. (2006). The Essence of Shinto: Japan's Spiritual Heart. Kodansha International.
Yokoyama, T., & Matsumoto, K. (2010). Shinto and Japanese Culture. Association of Shinto Shrines.
Wikipedia, October 2024, Torii - Wikipedia.
6 Coolest Shrines with Hundreds of Torii Gates in Japan | Japan Wonder Travel Blog.