Rinkiohen-Do

Principles Over Techniques: The Core of Martial Arts

Across all martial arts—whether it’s jujutsu, kyusho, kempo, or battlefield strategy—there are universal principles that transcend style. Techniques are tools, but principles are the foundation that makes them work.

The art of Rinkiohen-Do (臨機応変道), the Way of Adaptability, is studied with a focus on these core truths:

🔹 Structure and Alignment – Without a strong base, even the most advanced technique fails.

🔹 Timing and Distance – Mastery isn’t about speed, but knowing when and where to act.

🔹 Energy and Flow – Whether redirecting force or applying pressure, understanding energy makes all the difference.

🔹 Adaptability – The most effective martial artist isn’t the one who memorizes the most techniques, but the one who can adjust in real time.

These principles are what connect different arts and make them effective in combat, self-defense, and life. Styles change, but principles endure.

What’s a principle you’ve found to be true across all arts? Drop your thoughts below! ⬇️🔥

Dim Mak: The Science of Martial Arts Mastery

For centuries, martial artists have studied a hidden skill—an art so precise, so refined, that it allows a practitioner to control an opponent with minimal effort. Dim Mak (點脈) in Chinese means “point of the pulse”, while its Japanese counterpart, Kyushojutsu (急所術), translates to “the art of vital points.” These systems are built on the science of striking key areas of the body to disrupt balance, cause pain, and even render an opponent unconscious.

But here’s what many don’t realize: Dim Mak isn’t just about hitting pressure points—it’s about understanding the body’s structure, vulnerabilities, and how to control an opponent at will.

The Origins: A Science Hidden in Tradition

The roots of Dim Mak trace back to the medical knowledge of ancient China, Daoist internal arts, and battlefield strategy. Martial artists studied the body’s meridian system, mapping out points where strikes could have the greatest effect—whether to cause pain, disrupt the nervous system, or weaken the body’s core structure.

These techniques were once passed down in secret, often reserved for the highest-ranking students or family members. Why? Because this knowledge had both martial and medical applications—it could heal just as easily as it could harm.

What Most People Get Wrong About Dim Mak

There’s no shortage of myths surrounding Dim Mak—stories of delayed death touches, one-hit knockouts, and mystical Qi strikes. Let’s clear up the misconceptions:

✅ It’s Not Just About Deadly Strikes – While some pressure points can cause serious damage, Dim Mak is more about tactical control, pain compliance, and weakening an opponent.

✅ Timing and Angle Matter More Than Strength – A strike delivered at the right time, with the correct angle and intent, can drop an opponent faster than sheer force.

✅ Dim Mak is Found in Many Martial Arts – This knowledge exists in Kung Fu, Karate, Jujutsu, and even Western Boxing—but many practitioners don’t recognize it as Dim Mak or Kyushojutsu.

✅ It Has a Healing Side – The same meridians used for striking are also used in acupuncture, Qigong, and Tui Na massage. A true master of Dim Mak understands both destruction and restoration.

The Hidden Strategy: Controlling the Fight Before It Starts

One of the most overlooked aspects of Dim Mak is that it’s not just about striking—it’s about manipulating structure and exploiting weaknesses.

• A light press to Pericardium 6 (Neiguan) on the wrist can weaken an opponent’s grip.

• Striking Stomach 9 (Renying) on the neck can cause a sudden drop in blood pressure.

• Targeting Gallbladder 20 (Fengchi) at the base of the skull can disrupt balance and coordination.

When combined with joint locks, throws, or deceptive movement, these principles create a seamless strategy where an opponent is losing before they even realize it.

Dim Mak in Modern Martial Arts

Today, many fighters use elements of Dim Mak without even realizing it. MMA fighters target the liver, boxers aim for the solar plexus, and Judo practitioners exploit balance points. The key difference? Knowing the science behind it makes these techniques even more effective.

For those willing to dive deeper, Dim Mak offers a bridge between ancient wisdom and modern combat, proving that the old ways still hold incredible value today.

Final Thought: Precision Over Power

Dim Mak is not about mystical death touches—it’s about understanding the human body at a deeper level, using knowledge as a weapon, and making every move count.

In martial arts, skill will always outmatch brute force, and the sharpest weapon is the one wielded with wisdom.

So, do you want to hit harder? Or do you want to hit smarter?

On the opening lines of Sun Tzu's "Art of War":

The Art of War has been translated many, many times. There are copies dedicated to interpreting the text in the context of business, finance as well as war. But the text itself is layered in meaning. For example, in the opening chapter of the book, the "Chapter" is called "Laying Plans 始計".

Sun Tzu goes to explain that there are 5 factors that govern the art of war. In many translations, this line becomes a paragraph meant to describe what these factors are. However, in the original Chinese text this is not the case. It is much shorter, and yet it has layered meanings, which is why translation is so complicated.

The line that explains the 5 considerations goes:
一曰道，
二曰天，
三曰地，
四曰將，
五曰法.

The first two characters (ex: 一曰, 二曰 etc.) are like saying "first one, second... and so on. So the considerations themselves are literally:

道 - Tao
天 - Heaven
地 - Earth
將 - General, but also means "Will"
法 - Method, but also means the "Way, Law, Dharma"

Instead of adjusting the text in the context of our world view, to better understand this, we need to also understand the world view that would have been adopted by Sun Tzu himself.

道 - Tao: This is a complex philosophy of harmony and balance that is inherent in the big picture of existence. This is usually translated as a kind of moral compass, the righteousness of the nation, or as whether or not the intent behind the war plan is in harmony with the Way or not.

天 - Heaven: As a philosophy, this is timing, weather, but also one's vision and planning. To consider Heaven would both be a macro and micro view. The macro view would be a matter of understanding how the timing of ex*****on would include considerations of weather changes, as in seasonal shifts into the heat of summer or the cold of snow. It would also consider how the planning has to adjust accordingly. However, in ancient China there was also the use of things like astrology and other forms of metaphysics like Qimen Dunjia.

地 - Earth: Here we are typically looking at terrain, which governs logistics and plays a critical role in battle formations and the routs of attack and defense.

將 - General/Will: This one is interesting because on one hand, it is referring to the capabilities and skills of the General, who is the one carrying out the plans. However, as it also means Will, this also refers to how well we, or the General, is able to remain focused on the goal and not get deterred or distracted from the goal. There are many subtle applications of this principle and is one of the main reasons why deception is such a big part of the strategies of this text. It serves to distract or confuse the General in order to misdirect his efforts.

法 - Method/Way: This is the ex*****on of the plan, but also refers to the ability to execute well. There is a subtle reference within this character that urges excellence in ex*****on and often refers to a lifelong discipline. In fact, in many old martial systems it was the character 法 that was used as "Way" as opposed to what is more common today as 道. For example, this text is the "Art of War" or the "Way of War" 兵法.

Even in Japanese this was the case. The "Way of Strategy" was pronounced "Heiho" and written as 兵法. In the larger system of the shinobi it was referred to as Ninpo 忍法.

On the Mental Strength and Inner Peace of the Shinobi (Ninja)

Quote - Shoninki: Part 4 - Controlling Your Mind and Managing Your Reason

"To control your mind you shouldn't indulge your emotions or urges, but you should try to develop your chi and mental strength. Always try to restore your spirit, and do not waste it on unimportant things. It is essential to make your mind, spirit, and chi strong. Suppose you simply cannot achieve your aim, it might be because you lack energy and spirit. You should also be aware that if you neglect to nourish your True Mind properly, you will run out of energy, get tired, and will end up failing at the last moment. The faint-hearted cannot serve as true shinobi soldiers! ("True Mind" is a subject further detailed in the Bansenshukai scroll)

Generally, when you have inner peace, you can fathom things that other people don't realize and you can mentally outmaneuver peoples' thought processes without effort. If you can tolerate something intolerable or manage to refrain from advancing when the situation seems to urge you to do so and you know you should stop because you feel it inappropriate, then this is because of your strong spirit. You will need for nothing if your spirit is strong."

The art of war is not just about physical prowess, but also mental fortitude. As a strategist, I have studied the essential components of effective training in martial arts and have found that they are as follows:

A clear understanding of one's own strengths and weaknesses, as well as those of the opponent.

Constant practice and improvement of techniques, both physical and mental.
The ability to adapt and improvise in the face of changing circumstances.

A focus on both the physical and mental aspects of training, as the two are intricately linked.

A deep understanding of the principles and strategies of the martial art being studied.

The ability to remain calm and composed under pressure.

True mastery in martial arts comes from a balance of all these components.

Remember: "If you know the enemy and know yourself, you need not fear the result of a hundred battles." - Sun Tzu

What skill did the classical Japanese warriors value most?

This may sound strange, but in various texts including Miyamoto's Book of 5 Rings and several scrolls coming from the ninja traditions, the answer is SURPRISE.

It was the one wild card that could disrupt superior skills, turn over a superior technique, and even put the brakes on a well planned strategy.

But this is far more difficult than it might sound. There are many elements to using surprise effectively, but one of the more important ones is to be convincing enough with what comes before the sudden change to draw attention to where you are leading it. Then the change must be sudden and abrupt to take advantage of the shock.

This plays an important role in strategies for success in general.

How would you use surprise as a strategy?

To Flow (Nagare 流) & To Transmit (Den 伝) Technique/Skill (Waza 技):

During training, there are those moments where a person has that “aha” moment. It’s that moment where a certain level of understanding that cannot be taught or told comes from within. Last night I was able to see that moment hit during class. 

When teaching a technique, the first level is the teaching of the steps as “moves”. These are the basic steps of the technique. Next is the practice of making the transition, or flow (Nagare 流), between those steps more and more seemless so that the “moves” become a single “movement”.

However, beyond this is the FEELING of the technique. It is here that words and the outer teaching of the technique cannot reach. It is only the experience of having the technique done to you, and working through the repetitions until that “something” intangible clicks from within that results in a complete transmission (Den 伝) of the technique (Waza 技).

For the deepest level of transmission, it requires that the practitioner be receptive to the subtleties of what is being taught by the instructor beyond the words.

Hence there are three main levels of transmission;

Shoden 初伝 - Initial Transmission
Chuden 中伝 - Central Transmission
Okuden 奥伝 - Mysterious Transmission

The Shoden is in the technique itself. The flow (Nagare 流) of the technique is in the Chuden, and the intangible Essence (Gokui 極意) beyond the form and flow of the technique is in the Okuden.

The Essence is concealed within the Form, and so the Form is taught so that the Essence can be discovered. The teacher can teach the Form, but it is up to the student to discover the Essence. There is a phrase; “Shoden” (初伝) is “okuden” (奥伝) and “okuden” is “Shoden”, which is meant to convey this.

In this way, the teachings themselves are only a gateway to greater understanding.

“The Way (Do/Dao) that can be told is not the Eternal Way” - Tao Te Ching.

"On Attacking and Abiding

Attacking means assaulting intensely: striking the first blow with your sword with all your concentration as soon as you meet your opponent. This attitude is the same, whether it is within your opponent's mind or your own.

Abiding means waiting for your opponent to make the first move, and not making an abrupt attack yourself. You should understand Abiding to mean exercising extreme caution.

Attacking and Abiding: These two mean assaulting and waiting.

The principles of Attacking and Abiding exist in both the body and the sword.

Attack your opponent by closely approaching him with your body and yet holding back with your sword. In this way, you entice him to make the first move with your body and limbs, and defeat him by that enticement. So doing, your body and limbs are Attacking while your sword is Abiding. Putting the body and limbs in Attack is done to cause your opponent to make the first move.

Attacking and Abiding exist in both body and mind.

You should hold the mind in a state of Abiding and the body in Attack. This is because if the mind is in Attack, it will run into excess until the effect is a negative one. Restrain your mind and carry it in Abiding; have your body Attack and defeat your opponent by making him take the first step. If your mind takes the attitude of Attack, you will feel that you must cut your opponent first, and you will suffer defeat.

On the other hand, there is also an understanding of having the mind in Attack and the body in Abiding. The heart of this is in working your mind without negligence. By having your mind in Attack and your sword in Abiding, you cause your opponent to take the first step. In this case, you should understand "the body" to be nothing other than the hand holding your sword. Thus we say that the mind is in Attack and the body in Abiding.

Although these two definitions exist, they ultimately mean the same. Either way, you obtain victory by having your opponent make the first move."

- Yagu Munenori

Effortless Power, or Powerless Effort?

When you look at an expert in any art, one thing they all have in common is that they make what they do look easy. Whether it be throws, disarms, evasion skills or joint manipulation, an expert is able to do them in a way that doesn't seem to take any effort. So how is it that the techniques can be done so effortlessly by an expert?

Position and Leverage Over Power

When a student is first learning a technique, they don't yet understand the finer points of leverage and its relationship with positioning. Instead they often revert to using strength as they push and muscle through their movement. Some think that they simply need to do it faster, or harder (or both) to get the technique to work.

During this phase of their development, a skilled teacher is needed to make corrections. Many of these corrections are along the lines of correcting your position, posture or moving the contact points. The instructor will often say "here, not there", or "try it this way", but will almost always say "slow it down". This is important because as I often tell my students; if you can't do it slow, you can't do it right!

Many of the techniques of self defense and martial arts are meant to throw a person, break or manipulate joints, or take them down. Many of the techniques were meant to allow a smaller person to overcome a larger and stronger adversary. That being the case, it would make sense that the techniques should not require you to be stronger than your opponent to work.

​This means we can use our tension levels and strength exertion as a gauge to see if we are doing it right. It's funny how often I hear students say "wow, that was so easy" when they get it right. So if what you are doing requires strength, you are doing it wrong!

Economy of Motion and Timing Over Speed

Much like the difference between strength and leverage, moving efficiently and timing may give the illusion of moving fast. To move efficiently we have to train to remove any unnecessary movements before a strike and adopt a posture that allows us to do so. This will take a bit of training but will be well worth it. The biggest hurdle in the beginning is minimizing the internal tension and hesitation that causes a lag between the decision to move and moving.

Powerless Effort

A good way to test to see if you are caught in powerless effort is to be aware of the ways your energy resources are being used compared to the effect it has. The physical energy thieves to your energy resources are:

• Bad Positioning - Whether its standing too far to effectively strike, or trying to execute a technique while in the wrong position, it is unlikely that you will be able to pull it off successfully without having to exert far more energy than necessary. Get your position first, then the rest should fall into place much easier.

• Poor Leverage - Grab a broom stick at one end and put the other on the floor. Try breaking the stick by pushing a few inches from your other hand. Then try pushing in the middle. It's a simple example but this is essentially the difference we are talking about here. The better use of leverage greatly reduces the amount of force required.

• Tension - Tensing any muscle requires effort. Often tension causes muscles to contract that should be relaxed to allow quick and efficient movement.

• Wasted Movement - Some of the more common ways that beginners waste movement is loading a punch before throwing it by pulling it back, or taking a big step before throwing a strike. Work on minimizing the need for these preparatory movements and you will seem faster, but what is really happening is that you are moving more efficiently, which also saves energy.

Effortless Power

Reaching a level where you move with effortless power will take time, but if you work on correcting your mistakes instead of powering through them, you will get there. Remember the energy thieves and work to correct them. Feel for the proverbial "sweet spot" in both time and space (timing/economy of motion and positioning/leverage) and you'll have bigger training partners... and opponent's dancing with ease!

Musashi & Spiritual Bearing in Strategy:

In the martial arts, there is a concept referred to as Fudoshin 不動心, (Fudo-不動 = immovable, indomitable, unshakable / Shin-心 = Mind, Heart, Spirit). This is found as an important trait in many cultures including the “calm abiding” (Samatha) of Tibetan Bon and Yogic practice, the Stoic, as well as “non-arisal” (Pali tradition). In all of these, it is stressed that the mind, the heart and the spirit should observe what is happening, but not be stirred by it. In this, you resolutely act to accomplish what is necessary without being swayed or distracted. This is an important point in both internal practices as well as martial application.

In esoteric development it is easy to become distracted with the images and impressions that are stirred in the heart and mind. Fudoshin allows us to be aware of these impressions, but not to engage in them as much as seeing through them to learn their connection with the process we are undertaking. Applied to a martial setting, when there is a particular outcome needed it is critical not to become distracted away from the mission at hand. There will be things that arise during the operation, often meant to redirect or mislead, but if you remain focused on the larger scheme of the mission these things will be seen for what they are. Otherwise you will be clouded and easily misdirected. This is true both internally as well as externally. This is the balance. Fudoshin implies being “immovable”, which is a bit of a paradox because in terms of “calm abiding”, we must be both relaxed and resolute which are apparently contradicting traits. Musashi describes the same concept in the Water book, saying:

“In strategy your spiritual bearing must not be any different from normal. Both in fighting and in everyday life you should be determined though calm. Meet the situation without tension, yet not recklessly, your spirit settled yet unbiased. Even when your spirit is calm do not let your body relax, and when your body is relaxed do not let your spirit slacken. Do not let your spirit be influenced by your body, or your body be influenced by your spirit. Be neither insufficiently spirited nor over spirited. An elevated spirit is weak and a low spirit is weak. Do not let the enemy see your spirit.”

If we were to look a little deeper we can see that Musashi is giving us a glimpse of how to identify when you have been weakened, or when you have weakened the opponent. Consider that almost every duel Musashi engaged in was started after the opponent was brought to a rage. In this, Musashi was able to see that the enemy’s spirit was not balanced, hence neither was their mind. This weakened them greatly and allowed Musashi to engage the enemy with a great advantage from the beginning. Of course the key is that he knew what he was doing, so he also knew what to look for. As Musashi says:

“Whatever your size, do not be misled by the reactions of your own body. With your spirit open and unconstricted, look at things from a high point of view. You must cultivate your wisdom and spirit. Polish your wisdom: learn public justice, distinguish between good and evil, study the Ways of different arts one by one. When you cannot be deceived by men you will have realized the wisdom of strategy.

The wisdom of strategy is different from other things. On the battlefield, even when you are hard-pressed, you should ceaselessly research the principles of strategy so that you can develop a steady spirit.”

Remember that Musashi mentioned that it was important not to simply read the words, but to ponder on them and let them sink in. What does it mean to look at things from a high point of view with the spirit open and unconstricted?

Applying this same principle inwards, it becomes the observer, or witness during meditation. It is the aspect of consciousness that is observing both the action and the reaction, the object of stimulus and the stimulated mind. However it is not observing for the sake of the observation of what occurs during meditation alone (that would be content), but observing while remaining aware of the larger setting in which the interaction is taking place (context).

Combatively, if we allow the opponent to stir an emotional response, it can be used to cloud the mind. This typically results in mistakes and overcommitted actions with a diminished regard for any danger, which can be exploited. Most of Musashi’s duels are an excellent example of how dangerous this could be.