Development of Kata A monk named Bodhidharma taught a series of gymnastic exercises at the Chinese Shaolin Monastery. These exercises were intended to improve the monks' health and strengthen their bodies. Today, these exercises are considered the original form of Kata. From these exercises, the first fighting techniques for self-defense developed. In the search for ever new and improved methods of fighting, the fighting behavior of animals was observed and their movements imitated. This, too, took the form of appropriate exercises.

Individual movements evolved into groups of movements and ultimately complex forms. Every form of knowledge transfer requires a suitable method. If you want to teach physical skills, you have to demonstrate the movement. A theoretical explanation is not enough. The transmission of knowledge about physical movement patterns is also important. This happens not only in martial arts; it is also a long-standing tradition in dance. It can be assumed that the Shaolin monks recognized early on that training martial arts, but especially passing on and preserving knowledge of martial arts through dance-like movement patterns, was a practical method. Another advantage was that this allowed one to improve one's skills without revealing too much knowledge of the actual fighting techniques to any spectators. It also allowed students to be trained over a long period of time, during which the master could get to know their student's character, without teaching the student truly dangerous fighting methods. In this sense, the Kata is also an excellent tool for treating and passing on knowledge of martial arts responsibly. Over time, an incalculable number of forms (Kata) were developed in China. Almost every master created his own forms. Most of these relate to the transfer of animal fighting techniques to human anatomy. The most well-known are the Crane, Tiger, Snake, Leopard, Dragon, Eagle, and Praying Mantis schools. Even the movement patterns of drunkards were analyzed and developed into a high-quality martial art. It is known that from around the 14th century onward, there was contact between China and the Ryu Kyu Islands, then still independent of Japan, present-day Okinawa. Although a martial art called Tóde already existed on Okinawa, a strong exchange of knowledge took place. Chinese envoys, who were often also masters of the martial arts, taught selected Okinawans how to fight with and without weapons. However, if one draws a comparison today between Chinese martial arts and their forms and the contemporary Okinawan schools and their Kata, significant differences become apparent. While it is certain that most Okinawan Kata are of Chinese origin, it is equally clear that they differ greatly from Chinese forms. Since every people has national, or rather regional, characteristics in terms of body structure, culture, and mentality, it is not surprising that not all of the knowledge and culture exchanged is adopted unchanged. It is clearly evident here that the Okinawans modified Chinese fighting methods according to their own ideas. Thus, the Kata were modified not only in their movement sequences, but also in their fundamental character. Okinawan Kata no longer have the high tempo of Chinese forms, in which diverse combinations are executed without interruption. Instead, they are more explosive in their individual techniques and generally place greater emphasis on dynamic execution. Just as many masters in China developed their own forms, the masters in Okinawa adapted the Kata they learned to their needs. However, this can only succeed if the master has a profound knowledge of biomechanics and the actual applicability of the Kata techniques. Many masters, such as Yasutsune Itosu and Kenwa Mabuni, developed and published their own versions only in later years. Today, there are many different versions of the same Kata, not only in Okinawa but worldwide. As long as the changes in these versions do not diminish the positive training effect of the Kata and ensure realistic applicability (bunkai), they are certainly useful and contribute to the vitality of the Kata and the martial arts themselves. When the Okinawans learned the Chinese martial arts, they did not immediately adapt them to their needs. This development occurred slowly and over generations. Since karate only became widespread worldwide in the mid-20th century, one cannot expect significant adaptations of karate to different regional circumstances, but we can already see that this is happening. Depending on the country's mentality, karate is interpreted differently in the Kata. Some place more emphasis on powerful techniques, while others prefer speed and elegance. This is also the reason why different karate schools develop differently in different countries. If the character of karate, as shown in the Kata, fits the mentality of the people, the acceptance of this karate and its Kata is also higher. And as soon as the dogma of the immutability of Kata, which still exists in some cases, loses its power, the original karate will also develop into a regionally specific karate. Of course, this also carries the risk of distorting karate and losing quality and knowledge. However, I believe that karate must adapt to the individual, not the individual to karate. Ultimately, this represents the path to individual karate, a karate that was quite common in its early days on Okinawa.