Τρίτη 19 Μαρτίου 2013

How to count in Japanese?

1: Ichi (ee-chee)
2: Ni (nee)
3: San (son)
4: Shi (shee)
5: Go (go)
6: Roku (ro-koo)
7: Shi-chi (shee-chee)
8: Hachi (ha-chi)
9: Kuyuu (ku)
10: Jyu (joo)
Ichi 1
Ni 2
San 3
Shi (yon) 4
Go 5
Roku 6
Shichi (nana) 7
Hachi 8
Kyuu (ku) 9
Jyuu 10
Jyuu ichi 11
Jyuu ni 12
Jyuu san 13
Jyuu yon (shi) 14
Jyuu go 15
Jyuu roku 16
Jyuu nana (shichi) 17
Jyuu hachi 18
Jyuu kyuu (ku) 19
Ni jyuu 20
Ni jyuu ichi 21
Ni jyuu ni 22
Ni jyuu san 23
Ni jyuu yon 24
Ni jyuu go 25
Ni juu roku 26
Ni jyuu nana 27
Ni jyuu hachi 28
Ni jyuu kyuu 29
San jyuu 30
San jyuu ichi 31
San jyuu ni 32
San jyuu san 33
San jyuu yon 34
San jyuu go 35
San jyuu roku 36
San jyuu nana 37
San jyuu hachi 38
San jyuu kyuu 39
Yon jyuu 40
Yon jyuu Ichi 41
Yon jyuu ni 42
Yon jyuu san 43
Yon jyuu yon 44
Yon jyuu go 45
Yon jyuu roku 46
Yon jyuu nana 47
Yon jyuu hachi 48
Yon jyuu kyuu 49
Go jyuu 50
Go jyuu ichi 51
Go jyuu Ni 52
Go jyuu san 53
Go jyuu yon 54
Go jyuu go 55
Go jyuu roku 56
Go jyuu nana 57
Go jyuu hachi 58
Go jyuu kyuu 59
Roku jyuu 60
Roku jyuu ichi 61
Roku jyuu ni 62
Roku jyuu san 63
Roku jyuu yon 64
Roku jyuu go 65
Roku jyuu roku 66
Roku jyuu nana 67
Roku jyuu hachi 68
Roku jyuu kyuu 69
Nana jyuu 70
Nana jyuu ichi 71
Nana jyuu ni 72
Nana jyuu san 73
Nana jyuu yon 74
Nana jyuu go 75
Nana jyuu roku 76
Nana jyuu nana 77
Nana jyuu hachi 78
Nana jyuu kyuu 79
Hachi jyuu 80
Hachi jyuu ichi 81
Hachi jyuu ni 82
Hachi jyuu san 83
Hachi jyuu yon 84
Hachi jyuu go 85
Hachi jyuu roku 86
Hachi jyuu nana 87
Hachi jyuu hachi 88
Hachi jyuu kyuu 89
Kyuu jyuu 90
Kyuu jyuu ichi 91
Kyuu jyuu ni 92
Kyuu jyuu san 93
Kyuu jyuu yon 94
Kyuu jyuu go 95
Kyuu jyuu roku 96
Kyuu jyuu nana 97
Kyuu jyuu hachi 98
Kyuu jyuu kyuu 99
Hyaku 100
In the romaji (using Latin letters to spell out the pronunciation) spelling they are as follows a pattern is clearly evident so I will show 1-30 then the multiples of ten until 100(words in parentheses are other ways to say them):
1 - ichi (Sho is also another for of the number 1; however "sho is not used to count is it used to give something a number like saying first =Shodan {corrected by Chip also self taught})
2 - ni
3 - san
4 - yon (or "shi" which is also the word used for death or other morbid things which is why it is not commonly used for the number meaning) (Shi = 4 while yon = 4th you use shi when you say how many of something and yon when you give that something a number like saying it's the fourth apple you would say that the apple is "yondan" {corrected by Chip also self taught})
5 - go
6 - roku
7 - nana (shichi)
8 - hachi
9 - kyu
10 - juu
11 - juichi
12 - juni
13 - jusan
14 - juyon
15 - jugo
16 - juroku
17 - junana
18 - juhachi
19 - jukyu
20 - niju
21 - nijuichi
22 - nijuni
23 - nijusan
24 - nijuyon
25 - nijugo
26 - nijuroku
27 - nijunana
28 - nijuhachi
29 - nijukyu
30 - sanju
40 - yonju
50 - goju
60 - rokuju
70 - nanaju
80 - hachiju
90 - kyuju
100 - hyaku

The highest I am able to count it 9,999,999 and so I will show you all the numbers you need to know to get to one million just as an added bonus (the numbers continue to follow the same pattern of building up to make larger numbers):

101 - hyakuichi
110 - hyakuju
111 - hyakujuichi
200 - nihyaku
300 - sanhyaku
400 - yonhyaku
500 - gohyaku
600 - rokuhyaku
700 - nanahyaku
800 - hachihyaku
900 - kyuhyaku
1,000 - sen
1,001 - senichi
1,010 - senjuichi
1,011 - senjuichi
1,100 - senhyaku
1,101 - senhyakuichi
1,111 - senhyakujuichi
2,000 - nisen
3,000 - sansen
4,000 - yonsen
5,000 - gosen
6,000 - rokusen
7,000 - nanasen
8,000 - hachisen
9,000 - kyusen
10,000 - man
10,001 - manichi
10,010 - manju
10,011 - manjuichi
10,100 - manhyaku
10,101 - manhyakuichi
10,111 - manhyakujuichi
11,000 - mansen
11,001 - mansenichi
11,010 - mansenju
11,011 - mansenjuichi
11,100 - mansenhyaku
11,101 - mansenhyauichi
11,111 - mansenhyakujuichi
20,000 - niman
30,000 - sanman
40,000 - yonman
50,000 - goman
60,000 - rokuman
70,000 - nanaman
80,000 - hachiman
90,000 - kyuman
100,000 - juman
200,000 - nijuman
300,000 - sanjuman
400,000 - yonjuman
500,000 - gojuman
600,000 - rokujuman
700,000 - nanajuman
800,000 - hachijuman
900,000 - kyujuman
1,000,000 - hyakuman

*I forgot to put this in last night when I answered this(was not a member when i answered it but now I am), "chi" can also take the place of one of either "sen" or "hyaku". I'm not adding this into the actual list though, because I can't remember where and its not used to count, or at least not to my knowledge. Also this list is subject to change from anyone who thinks otherwise of my answer since I had to teach myself, however I'm almost 100% certain on these being the numbers to one million. I hope this has answered your query though.{revised by Kittysannihongo} Just so you know the number "juu" is with two "u"s so that the hiragana is really three characters long.


Ichi 一
Ni 二
San 三
Shi/Yon 四
Go 五
Roku 六
Nana/Shichi 七
Hachi 
Kyu/Ku 
Jyuu 
 
http://wiki.answers.com/Q/How_do_you_count_in_Japanese

Σάββατο 16 Μαρτίου 2013

The Meaning and Value of Sitting in Seiza

  Sitting in seiza is part of Japanese martial arts tradition, by sitting in seiza during Budo classes we demonstrate that we are participating in this tradition. For those who argue that seiza is something which suits Japanese bodies I recall Inaba Sensei lamenting that this generation of Japanese cannot sustain a conversation, in the polite sitting position of seiza for an hour, without losing concentration. Saito Sensei recounted that, during lectures given by Ueyshiba Sensei the junior grades were made to sit (in seiza) in the front row, the seniors sitting behind would thump them if they moved! I encourage my students to sit in seiza frequently, both in and out of the dojo, with an expectation that, by the time they achieve Shodan, they can sit for one hour.
   Why is it so important? In Budo culture, sitting seiza is a simple demonstration of respect. If you respect your teacher then, you sit seiza in front of him/her. If you respect your fellow Budo practitioners then, you sit seiza with them. If your teacher continues to sit seiza following the initial reiho at the beginning of the lesson then you continue to sit with them. This then becomes a kind of communing, a demonstration of mutual respect and of shared values. In seiza we can sit upright, with our spine erect, our rib cage open giving our internal organs space to function. We can balance our head and see clearly into the space about us without constriction to the neck – we are alert. So, we demonstrate what we feel – we are awake and receptive. We demonstrate to our teachers and our colleagues that we are in a state of balanced readiness.
   Perhaps there is also something of Shinto in sitting in seiza, alone or with others, in the dojo – it could be thought of as a small act of dedication. As seiza is rarely comfortable for anyone over long periods of time, there is an element of self-sacrifice to it; it costs us something to continue and raises the question of whether it is worth doing. Not all aspects of Budo are easy to digest, but we must taste everything Budo has to offer if we are to develop our pallet. Inaba Sensei stated (more than once) that, for him, Budo is not about what you can do to others but what you can endure yourself – through Budo we should aim to build physical and psychological resilience. For me seiza is the foundation stone from which to build this perspective on Budo.
   In seiza we can breathe into and expand our tanden and build a tangible sense of centre or centeredness. With our pelvis virtually on the ground we cannot help but feel the gravitational connection with the earth. With weight settled and breathing low in the abdomen we can also sense and build a dynamic stretch away from the ground, through the spine and up into the head. Through maintaining consistent pressure from our breath in the tanden, energy builds. We can also have an image of the spine as an energetic pathway with energy flowing in both directions. In this stationary but dynamic state we can begin to understand Doseiittai: movement in stillness/stillness in movement.
   The tanden can be imaged as a receptacle – gathering breath, gathering energy. It can also be imaged as a place to absorb discomfort so, any discomfort in knees, feet or back can be drained, if you like, into the tanden. The thing is to concentrate in the tanden so that the dominant sensation remains focused in the centre and not in disparate parts – centring is a process then, which requires effort and attention. The challenges that arise through sitting in seiza, are part of the process of distillation of a centre, and achieving a tangible sense of Tanden. If we cannot absorb discomforts which occur within us, how are we to cope with discomfiture or challenges that come from outside, created by circumstance or presented by others. From the perspective of seiza we can see Budo practice as a process of absorption at least equal and in balance with expression or technique, in fact here is the root of technique. When we have absorbed a grip or strike from an opponent into our tanden then, out of that concentrated or condensed energy, springs a response, a technique.
   It is useful to sit in seiza and breath if one has been under stress or are about to face a challenge. It is also worth sitting for some time, in a meditative state, simply as part of one’s research and development. Seiza is a good place to reflect on one’s state and redress energetic and emotional/psychological balance. It does, however, require some perseverance before the body adapts to this posture. For those people who find seiza difficult, I recommend sitting for short periods of time to begin with, perhaps while reading a few pages of a book or while eating breakfast then, gradually increase the time span. I have had many students who initially struggled with seiza, with discomfort in knees, ankles or feet, but who gradually built a capacity and taste for sitting (I do not advocate or encourage people with leg or lower back injuries to sit in seiza if it might exacerbate those injuries). If you continue to investigate the values of seiza, eventually you begin to tap into the benefits. This becomes a generative process – the more you sit, the more you notice the transformative potential.
   Tradition, manner, process and purpose become unified in seiza when we not only recognise the cultural tradition but sense and value the subjective process. Respect, or appreciation, then arises and grows naturally between people who embody the same values.

Τετάρτη 6 Μαρτίου 2013

Μαγικά χάπια αδυνατίσματος και αύξησης μυϊκής μάζας.


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Παρασκευή 1 Μαρτίου 2013

What is Aikido?

All over the world people used to fight with sword, spears and other weapons. When they had no weapons at hand, they boxed or wrestled. These techniques of fighting were almost the same all over the world until the invention of guns. The use of guns for fighting completely changed the way wars were fought. The Portuguese imported guns into Japan in 1543. The Japanese quickly started to make guns for themselves. Around 1590 guns were being used for fighting in wars and were proving to be more efficient than traditional weapons. The use of guns was still limited because of limited fabrication.
About 1600 Japan was dominated by the Tokugawa clan who succeeded in creating a system of domination by samurai. In order to stabilize their dominance, the production and use of guns was prohibited along with communication with the outside world. This gave an opportunity to develop fighting methods without the use of guns for approximately 250 years whilst, in Europe, guns were developed as the main weapon of fighting.
After 1800 Europeans started to colonize China. Europeans were not initially interested in Japan since it was small in comparison to China. The United States also wanted to participate in the colonization of China and planned to use Japan as a port before arriving in China. Around 1860 the US navy came to Japan and forced her to give them a port as their territory. Since European countries also wanted to use Japan as a port Japan was in danger of being colonized just like China. Japan decided to create a strong army in order to defend itself from the US and Europe. The use of the sword was prohibited and the army began to use guns.

Samurai clans, that kept the tradition of sword techniques, were unhappy with the ban and tried to preserve the practice. One way was to convert the traditions to a sport. This resulted in judo, kendo and later karate. University students supported these sporting types of martial arts. The martial arts that did not want to follow the sport way were called kobudo or jujitsu. One of the jujitsu was called Daitoryu Jujitsu and this is the technical basis of aikido. It is important to note that judo and karate techniques are derived from martial arts that do not use sword. That is why karate includes stick but not sword techniques. Kendo was based on sword techniques but became a sporting way. Daitoryu Jujitsu was created by someone who was good with sword techniques. He developed techniques without weapon using his ability of using the swords. Daitoryu Jujitsu techniques are therefore very different from judo or karate techniques while rather similar to kendo techniques.

As the techniques of Daitoryu Jujitsu were practiced the original sword basis were forgotten in favour of an emphasis to street fighting. After World War II, there was a general idea that Japan should not fight and people should have neither guns nor sword. People began to think more of how street fights would be fought without weapons or maybe just with a stick or a knife. This situation gave birth to the new name of Aikido. The idea of aikido was to control a situation without fighting. This mentality corresponded to the tendency in US and Europe after 1960 and aikido started to get supported philosophically. The idea of resolving a conflict without fighting became a part of the philosophy of aikido.

This led to the idea of self-defence. What is self-defence? There is no difference between attack and defence. When one does certain actions toward the other, it is called attack. When the other does the same thing, it is called defence. Defence is permitted only when one is attacked. If the attack comes without a weapon, it is possible to wait until the attack comes and then do something about it. However if the attack is done with a gun or another highly developed weapon, it is almost impossible to defend oneself after the attack has started. One would have to shoot before being shot.

The question of knowing the intention of others now becomes important. If a person has a gun in his hand, a policeman will doubt his intention and will immediately demand him to drop his gun and put both hands up. If it is dark what should the policemen do? A policeman might be obliged to shoot before the possibility of being shot. The question would then arise as to whether the policeman correctly judged the situation or not.

It is more complicated if the attack and defence is between two countries. If a country is attacked but doesn’t know who attacked her then the country might assume that the attack is done by an enemy country and start to attack in the name of defence. Between two human beings, this would be called revenge and prohibited by law. Since the government punishes criminals, victims do not have to resort to revenge. Since there is no authority above two countries revenge is permitted. It is not easy to distinguish between revenge and defence. The whole problem comes because the act of attack, revenge, and defence are the same. It is only a matter of interpretation.

In aikido it is possible to create a completely new philosophy. Aikido does not have to be a self-defence. Defence is the same as attack. Aikido is a way to create a situation where it is difficult to attack. If an attack does not happen, defence is not necessary. I think this is the only way for peace.


Doshu 

 http://www.ki-society.org.uk/articles/aikido.shtml