SOME THOUGHTS ON BUDO AT THE TURN OF A DECADE

  

    The world has changed considerably since I first began to study Budō, several decades ago. It is now a much smaller world, due primarily to the innovations made in communications and computer technology. I can recall that in 1995, computers and the Internet were at best, an insignificant part of most people’s lives, and cell phones (mobile phones then) were large, cumbersome things: hardly anyone had one. In the ensuing fifteen years however, most of the industrialized world has been connected to the Internet and the phenomenon of mobile communications. Literally, billions of pages of information are at anyone’s fingertips with just a click of a computer mouse. Sadly, at the same time, the world has grown more violent and dangerous. In the United States, we witnessed firsthand the attack on the World Trade Center, the war in Iraq, the war in Afghanistan, countless terrorist attacks, and assassinations, not to mention innumerable homicides and heinous crimes here at home. Domestic and foreign terrorism, in all its forms, have become almost daily occurrences, and news of them is now almost instantaneous. We now see crime and violence even as it occurs, often graphically, from the comfort of our easy chairs. When examined, even superficially, the sum of all this tends to reinvorce my feeling that the need has never, in modern times, been greater for people to train in traditional martial arts, such as Kenjutsu and Iaijutsu.

      I have no personal knowledge of any official study, however my own understanding is that few, if any people, classically trained in martial arts, have committed the types of violence and terrorism that fill our computer and television screens, as well as the front pages of our newspapers. Acts of terrorism and violence run counter to the very nature and intent of traditional martial arts programs. Classic Japanese martial arts, Budō if you will, is in fact the art of peacemaking. I continue to teach Kenjutsu and Iaijutsu, not simply because it trains one to perform acts of violence, but rather because it trains both mind and spirit to seek out peace and harmony while preparing one to defend against acts of violence; the end result of which is creating, in some small way, a more peaceful world for its practitioners.

      While Kenjutsu and Iaijutsu, on the surface, would appear to have little application to contemporary ideas of self-defense, I cannot help but feel that it truly does have practical applications. A broomstick, a mop handle, a cane, with training, can be a real boon for a person threatened with attack. Beyond that, these arts are simple serene, and elegant, bereft of the splendid embellishments and gymnastics assigned them by the cinema and print media, such as manga. In a real sense, however, this simplicity, serenity, and elegance, and the absence of superficial flourishes, have at least in the United States, been self-defeating. It is difficult for the uneducated and the unsophisticated to see how Kenjutsu and Iaijutsu could be of any use in self-defense; thus, such arts have little attraction to those who are instead drawn to more brutal forms of “combat,” such as grappling, Brazilian Jiujitsu, and “mixed martial arts,” which many traditional instructors, including myself, regard as nothing more than fighting. Fighting is what is cool. Fighting is “in.” Fighting is power. Skill in fighting makes one a “tough guy,” which assists in maintaining the “thug is good” thinking, propagated by television and movies, manga, music videos, and worst of all, violent video games. Indeed, contemporary, violent video games occupy the minds and time of American youth far more than such mundane pastimes as study, reading, or active participation in sports. Absent are the enduring values and ethics of traditional Budō, now set aside for the less endearing and enduring values of contemporary “martial arts” training.

      Sadly, I do not foresee much change in the way that the “samurai arts” will be presented in literature or the entertainment media. Looking back, I think that the contemporary view of Budō began with the larger-than-life, naïve, unworkable, and improbable portrayals of traditional martial arts by works of fantasy and fiction such as the Teenaged Mutant Nina Turtles. Since their inception, the media has inundated us with anime, manga, video games, television programs and feature films highlighting samurai-like characters that perform gross representations of sword and other martial techniques; which in turn, have created false impressions and therefore expectations, that make legitimate martial arts at least disappointing if not totally unattractive. I say disappointing in view of the large number of would-be students who are disenchanted early on in their training, or even before they begin training, when they come to a dojo in the hopes of learning the “moves” that they saw in some movie or video game, and the dojo is either unable, and often unwilling, to do so.

      My own experience recently is that interest in traditional Japanese martial arts, in the United States, does not support nor will it sustain classes in such subjects as Kenjutsu or Iaijutsu; individual, private students yes, but classes, no. In a country that would seem to pride itself and take comfort in its ignorance, obesity, and laziness, and its attraction to that which is crass, serious students are far between. Certainly, I have received inquiries from parents who want to enroll their children in classes; yet, what is the point when the child does not want to attend and has little or no interest beyond the “flash,” nor the common sense or sense of responsibility that goes with learning potentially dangerous techniques? There is none. Even parents are disappointed when they discover that it takes years upon years to achieve the proficiency to earn a black belt, the “holy grail” of American martial arts: not six months, not a year, but years. It is no better with potential students in their late teens or in their twenties; indeed, such students are almost totally absent. The discipline of mind and body that is required is simply not there. What few potentially good students there are tend to be over fifty, college educated, accomplished, and disciplined. Interestingly, these are mature people who potentially suffer more aches and pains then younger students; and yet, are more than willing to endure such discomforts, for the sake of the art.

      What the coming decade will hold is of course a mystery. Perhaps, with the diminished American economy and the austerity that it demands, some small side effect will be a turn away from crassness, lack of discipline, and lack of responsibility, toward a new embracing of good, traditional values. Only time will tell.

THOUGHTS ON TECHNIQUE IN BUDO I

     One should train themself meticulously and then forget about it. 

  Ultimately, the reason one practices Budō or a martial art is so that one can make the art an integral part of one’s self.  In order to achieve any degree of mastery, that is, competence as well as confidence, it is necessary for one to attain a state in which he or she is able to use the best possible techniques instinctively:  without thinking.  The only way that one can accomplish this is by learning to deal with every conceivable circumstance.

      Alone, our imaginations are not always able to conceive of every possible situation; consequently, in the classes I have taught, as an unwritten adjunct to the curriculum, students are encouraged, actually they are expected, to bring possible variations to a situation up to the class, so that the other students may consider and discuss the circumstance and actively experiment with the various ways to deal with it:  good and bad.  They work out solutions and in a sense the student becomes a teacher.  By doing this, it is possible, through slight variation or innovation, to transform one technique into ten.

      One must, however, be wary of allowing their “soul to attach itself to a technique.”  That is to say, one must not become obsessed, when for example engaged in combat or practice with a sword or shinai, to become solely focused on technique.  If one is simply centered on technique, and not freeing up his mind, if one’s actions and reactions are not instinctive, then the opponent will ultimately have the opportunity to not only strike back but to win. 

      When in combat or practice, one should not think about “killing” their opponent or what technique will do the job, but rather merging and flowing with an opponent and allowing the techniques to select themselves. 

      Remember that no matter how wonderful one’s technique may be, if one is focused solely on that aspect of their art, then one, simply put, cannot win.  Once techniques are learned, practice without thinking of simply striking, parrying, or thrusting.  Let the mind go free so that the movements and techniques come freely from within one’s self.

      It is a simple fact that once one has trained themself well, their body, arms, and legs will move automatically; that is, without any conscious effort.  So, one’s mind will not be overcome by their physical movements and be able to make use of the techniques they have learned and practiced without having to think.  Once this state of mind has been reached, no misgivings or wavering will occur.  There is no enemy or opponent, not even a tengu or a demon, who will be able to find an opportunity to effectively attack.

      One should train themself meticulously and then forget about it.  One should toss aside their mind and thus follow the Way without actually being conscious of it.  This is a obscurity of all ways and arts, be it Aikidō, Iaidō, Judō, Karate-Dō, Kendō, Aikijutsu, Iaijutsu, or Kenjutsu.

Copyright 2010 by Hayato Tokugawa, Sekishinkan Tokugawa Dojo, and Shisei-Do Publications.  All rights reservffed.

      

Amatai no Shugo-ryū: Goals, Ki, and State of Mind

  

      Achieving our two essential goals in the practice of Amatai no Shugo-ryu, that is the cutting of an opponent while avoiding being cut and the perfection of character, require an keen awareness of both the physical and mental aspects of each interaction between training partners or opponents.  Equally important is the ability to feel the exchange of energy, ki, between the participants.  One’s state of mind is critical to this; for, a negative state of mind will interfere with one’s ability to achieve the purpose of each exercise in practice.   Anger, impatience and selfishness can limit one’s awareness and prevent them from determining their opponent’s intent.

      On the other hand, proper practice does have a significant, positive effect on one’s state of mind.  By putting one’s body and mind into action through the practice of kata and drills, while being focused on the key elements and asking one’s self questions about one’s strategy, the tendency is to disrupt anger and promote patience and cooperation.  Happiness, patience and cooperation:  all make the smooth flow of ki between training partners possible; therefore, each person is better able to react properly.

      The more one is able to live in the moment and put aside all irrelevant thoughts and respond intuitively to perceived subtle changes of strength or weakness, the more one is able to sense the ki.  To achieve such a state of mind is not easy; however, once one is really aware of the ki component in Kenjutsu, one can then begin to learn to control their attacker’s intent.

      This is a valuable goal and it is not by chance that the same qualities one develops in the dojo will help them to become better people outside.  Those who truly seek enlightenment, the “Way”, as Miyamoto Musashi put it, try hard to develop specific qualities within themselves:  to live within the moment, to put aside irrelevant thought, and to allow intuition to guide them to correct action.  As one studies Amatai no Shugo-ryū, they can attain a similar state of mind both inside the dojo and when they leave at the end of the day.

Strategy in Amatai no Shugo-ryū (Part 4): Strategies for 2010

      

     As we have seen, strategy is a plan of action that is intended to accomplish a specific goal.  Tactics are methods that one utilizes to achieve a particular end or goal; thus, strategy refers to one’s general plan of action and one’s tactics are the methods used to accomplish that plan.  Methods can themselves be categorized into techniques, which will enable one to establish the proper frame of mind and action that will lead to the efficient accomplishment of their goals.

      This is so vital to one’s success in the dojo and one’s success in Kenjutsu; however, with the new year of 2010, we should also be aware that it is these same things – strategy, tactics, techniques – which can play as equally vital a role in our daily lives as in the art of swordsmanship.  Let us look to Miyamoto Musashi for his insight into this “strategy for life.”

      In Go Rin Sho, his Book of the Five Rings, Musashi made two points concerning this.  First, that one must choose a goal before one can accomplish it; and secondly, the more difficult one’s goal is, the more effort they must put into achieving it.  Now, Musashi’s goal, one he established before even reaching his teens, was (even though perhaps unspoken) to become a great swordsman:  the greatest in Japan.  An extraordinary ambition for anyone let alone a youth in Sengoku Period Japan.

      There are probably few goals in modern life that could compare with the goals that Musashi set for himself; however, all accomplishment, all success starts with goals.  Musashi tells us to be ambitions in setting goals; ambitious goals will help one to focus their energies, abilities, and actions to their maximum effort.

      New years, it is said, is a time of resolution.  With the coming of 2010, we should reflect on our lives, what we have achieved and what we have failed to achieve.  We should take the time to think of what we want and can do in the coming year.  We should then take the time to form strategies, and determine the tactics and techniques that will enable us to achieve our goals and be successful; be it at our job, in our homes, with our families, or with ourselves.  Realistic goals, well-thought strategies, carefully selected tactics and techniques, should make 2010 a good year for us all.

Strategy in Amatai no Shugo-ryū (Part 3)

     One might well ask, “What is the difference between strategy and tactics, or between tactics and technique?”  Well, they are each distinctively different; yet, they also go hand in hand.  Remember, we have defined strategy as a plan of action that is intended to accomplish a specific goal.  Tactics can be defined as a procedure, or a set of maneuvers which one engages in to achieve a particular end or goal.  So then, strategy refers to one’s general plan of action and one’s tactics are the methods used in order to accomplish the plan.

      Methods can be categorized even further into techniques.  Techniques, with practice, will instill in one the intuitive response that will enable one to act within a tactical frame of mind and efficiently accomplish their strategic goals through the interaction of the sword.

      As mentioned above, strategy, tactics and techniques go hand in hand and thus, often overlap.  It is important to keep in mind however, the distinctions between them.  Too illustrate, let us consider a reaction to a straight, downward strike with a katana.  The basic goal, the strategy, is to cut the opponent without being cut.  There are numerous ways to accomplish this particular goal.   One tactic that could be employed to achieve this end would be to move to one’s side, then counter strike.  A technique which could be utilized to do this would be for one to step forward and to the right with the right foot, whle rasing one’s sword overhead; then pivot back and out of the way with the left foot while executing a downward cut or lateral, decapitating strike.

      Strategy then, is something that is accomplished by means of tactics, which in turn, consist of techniques.  By being aware of the different facets of each encounter, one allows themselves the opportunity to focus their attention in such a manner that the effectiveness of one’s training is taken full advantage of.  By examining an encounter in broad terms, one can determine their goal.  By narrowing one’s perspective, one can then determine what tactic(s) best suit the accomplishment of that goal.  Having done so, one should then select the techinque0s) which will make up the tactics and then practice them until they are literally done without conscious thought:  automatic or intuitive.  Practice, however, does not stop there.  One needs to practice and practice more until one’s reflexive abilities and knowledge are such that we perform them at the very instant they are needed.  One might consider it in this way:  one’s goal is reflexive abilities and knowledge that “kick in” automatically the second they are required.  The tactic to accomplish this goal is study and practice of the techniques we are taught.

      As will be discussed later, the value of all of this extends well beyond the walls of the dojo.  If one pursues their goals in this exact manner, one can accomplish great things and have a significant and pleasing upon their character.

     

Copyright 2009 by Hayato Tokugawa and Shisei-Do Publications.  All rights reserved.

Strategy in Amatai no Shugo-ryū (Part 2)

To cut the opponent while avoiding being cut is in one sense largely external, because it depends, in part, on technique and strategies which are taught and learned.  The second goal, to progress in the direction of perfection of character, is more internal, as it comes from within each of us; yet, it is equally as valid.  Both of these objectives are keys to the proper practice of the art of swordsmanship and every subsequent goal is derived from them.

      To cut an opponent while at the same time not being cut is, as noted above, a largely external goal.  It relates to one’s physical actions as well as to those of their opponent.  If one thinks about it, however, “to cut an opponent while not being cut” is also a theoretical goal, in that in modern Japanese society, we do not typically use the katana as a weapon.  The modern trend is to place far less emphasis on the killing ability of the katana and instead focus on its character as a tool by which one adds or modifies character and self-discipline.  It is however, necessary to keep in mind the true, fighting purpose of the katana.  One must maintain a concept of the practical reasons for the art of swordsmanship; thus anchoring one to a sense of martial practicality.  Each decision one makes; how to hold a sword, how to stand, how to move, how to think; must be based on the actual principles of fighting with the katana; otherwise one’s actions are no longer fixed in the art and its traditions.

      Within our dojo, “to cut an opponent while not being cut” is taken quite seriously, both in discussion of tactics and techniques, as well as in practice.  Wearing full bogu[i], it becomes a practical matter of not being “whacked” by bokken or shinai – both potentially a painful experience.  The intent of such a practice, among others, is not a competition, but rather to take matters one step further in providing a real, tangible means of fixing in one’s mind in the true, practical aspects, traditions, and history of swordsmanship.

      The perfection of character, an internal end, relates directly to the state of one’s mind and spirit.  It is equally a real goal although difficult to achieve.  It is possible through practice to improve one’s awareness, thought patterns, self-discipline, even one’s integrity and ability to live harmoniously within the community, in keeping with the principles of Wa-Dō.  Granted, there is no actual need to develop the skills of sword fighting; yet, there does exist a true need for one to refine themselves and to work toward the betterment of themselves and their community.

      The more one follows their quest to accomplish the first goal, the more one makes press along the path to the second.  Time spent well in practicing kata, in drills, and in other training with the sword, the more the internal goals are achieved.  Therefore, when one speaks of strategy, one addresses both the most successful ways to use a sword and the most effective ways to utilizing swordsmanship to fashion one’s spirit.

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[i] Bogu (防具) is the specially developed protective armor used in Japanese martial arts, particulary in Kendō.  A complete set consist of: men (面), the facefask and shoulder protector or helmet; the dō (胴) or torso protector; the kote (小手) or hand and forearm protectors (long, extended gloves); tare (垂れ) the leg and groin protector.

      The men which protects the face, neck and shoulders, consists of a facemask with several horizontal metal bars, running across the entire width of the face, from the chin to the upper forehead. To this is attached a long, rectangular, thick cloth padding, which curves over the top of the head and extends to cover the shoulders.  A plate to protect the throat is also attached to the bottom of the facemask.  The men is held in place with a pair of cords, which wrap around the head and are tied at the back.  Note that the men is left open for ventilation and thus the back of the head is left unprotected.  This is primarily due to the fact that there is no prescribed nor permitted stroke to the back of the head.

      The main component of the dō is the curved stomach and chest protector.  In its modern form, the dō has a distinct bulge, which helps convey the force of a strike away from the soft, middle areas of the torso.  Lacquered bamboo has traditionally used however, molded plastic or fiberglass is now frequently used instead.  The dō is held in place from the shoulders by two diagonal ties from the shoulders and a small set of ties at the back.

      The kote are gloves that resemble long-sleeved mittens, designed specifically for Kendō.  While they look cumbersome, they indeed provide a high degree of mobility for hands and writs in gripping in gripping and wielding the shina (the traditional split bamboo “sword” of Kendō.

      The tare is a thick, padded, cloth belt that wraps around the waist and ties under the front flap.  The padded flaps that hang from the belt protect both the upper legs as well as the groin area.

SHISEI-DO DOJO: Defining Who We Are.

SHISEI-DO DŌJŌ : Defining Who We Are

SHISEI-DO DŌJŌ : The Meaning of Dōjō?

Dōjō (道場 ) is a Japanese term which simply means “place of the way,” and can refer to a formal place of training for any Dō or Japanese art.  Classically, the dōjō has been regarded as the formal place for students of Budō or Japanese martial arts to train in, but certainly, the education and training offered within a dōjō need not be limited to martial arts but can instead be (and often is) more spiritual, introspective or meditative in nature.

SHISEI-DO DŌJŌ : The Meaning of Shisei-Dō

至 誠

The name Shisei-Dō Dōjō is based upon the words and teachings of one of Japan’s greatest intellectuals and educators, Yoshida Shōin (吉田 松陰) who lived and died a premature death during the last days of the Tokugawa Shōgunate, a time of great political and social upheaval.

He once wrote: 

Shisei ni shite ugokkazaru mono wa, immadakore arazarunari

The first word in the quotation, shisei, is key to what we believe at the Shisei-Dō Dōjō and it is why we exist. Shi (至) means the height of or the ultimate in something; sei (誠) refers to what is called "heart's blood", unaffected or unrestrained sincerity, wholeheartedness, eagerness, or enthusiasm. Do (道) means the path or the way.

For us then, Shisei-Dō  (至誠道) is the way of the height of enthusiasm in each project we undertake and the way we live. Everything we do, everything we study and teach here, whether it is Amatai no Shugo-ryū Aikijutsū, Iaido, Wa-Dō, or how to find peace, harmony and prosperity in our lives, is a work of love, done with the greatest enthusiasm.

Shisei ni shite ugokkazaru mono wa, imadakore arazarunari.

"If one has shise to do something, if one does something with shisei, if one does not forget shisei when one does something, one can accomplish anything."

-Yoshida Shōin