TAKING THE FIRST STEPS

Do the difficult things while they are easy and

 do the great things while they are small.

A journey of a thousand miles

 must begin with a single step.

`                               Lao Tzu

     “Oh, that old chestnut,” one might be inclined to comment out of modern cynicism. True, this simple quotation from the Dao De Jing (道德經), may seem trite, a cliché; however, such an adage, a truism, which dates back to the 4^th century BC, holds a truth, a simple truth, that should not be so easily dismissed. As a teacher of Japanese budō, martial arts, I have often used this quotation in order to explain to new students or frustrated, disappointed students alike, that the path that they follow, be it a long one, must be taken in small steps. So it is if one chooses the path which will lead to the simplification of one’s life. Small steps are one of the keys to studying the arts, or the use of the Japanese katana (sword), playing the piano, or even learning something new on one’s computer — one foot in front of the other. Such steps need not be great steps, long steps, gigantic leaps, but only small ones. One should never rush down a path to their destination — small steps are better.

     So to, when one begins on a resolute journey toward the simplification of their life, small steps are better. Indeed, small steps means that such a passage will take time, but isn’t the rush-dash of modern life one of the very things we hope to pull ourselves away from?

     Clichéd or not, if one is able to accept this simple admonition, then they are thus freed to begin to achieve their goal of simplicity. Remember, as Confucius said, “Life is really simple, but we insist on making it complicated.”

     The first step one must take is indeed seems a simple one; yet it is deceptive. It requires discipline. To quote the Dalai Lama, “Spend some time alone every day.” Yes, alone, with no distractions; just you and your thoughts. Once one has become able to spend time just with themselves, they can progress to the next step. In that solitude, one should list for themselves the top five or six things that are most important to them in their lives. One must ask one’s self honestly, what is most important to them? What is of the most value to them? What five or six things do they most want to do in and with their life? The process of simplification begins with the setting of such priorities. One should ask, “How can I make room for these priorities? How can I make the time?”

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SIMPLE LIVING PART I

     A very wise man has pointed out that “simplicity is the peak of civilization.” If one were to apply those words to one’s life, I am certain that they would, in one way or another, take on a different meaning and a dissimilar significance for each person. For me, “simplicity” signifies the elimination of all but what is essential in life, exchanging chaos for peace, and enabling myself to spend my time doing those things that are important to me and with those people who are most important to me.

     A simple life means getting rid of those many things that gnaw away at the time to spend with those people and to follow my passions. It means getting rid of the clutter around me, so that I am then left with only that which makes my life worthwhile.

Easy enough said; however, achieving simplicity is not always a simple process. In a sense, it is a journey rather than a destination, and it can at times, be a journey where one finds themself sliding backward a step for every two steps forward.

     If I were to sum up what attaining simplicity entails, I would be inclined to say: first of all identify everything that is important to you, and then eliminate everything else. Pick out the best and get rid of the rest. That, however, may be too simple a description of the process. One must not only identify and eliminate, but must learn how to apply “identify and eliminate” to the different facets of one’s life.

     For a while, on these pages, I will attempt to present ideas that I believe should help just about anyone who is either interested in or actually attempting to simply their lives. Not everything I will write about will be totally suited to every person. One must then decide which ones appeal to them and then apply them to their own lives. The path may seem even complicated to some who seek simplicity; yet, one should take their time, read, think, apply (if they can) and then move on.

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.

      

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.

Strategy in Amatai no Shugo-ryū (Part I)

      Saya no uchi.  Saya no uchi no kachi.  Victory with the sword still in the scabbard.  The words almost shout at the swordsman, exhorts him, to remember that physical combat is always the last resort.  No matter how confident one may think they are, how many techniques they may know, a master of strategy will always find a way to win without fighting.  This is a  message that is not unique to our dojo; rather, it has been passed down through the ages.

      Sun Tsu once said:

      To fight and conquer in all your battles is not supreme excellence;

Supreme excellence consists of breaking the enemy’s resistance without fighting.

Did not Miyamoto Musashi make this a central point of his Go Rin No Sho, The book of the Five Rings?  Did not Yagyū Munenori, founder of the Edo Branch of Yagyū Shinkage-ryū from which Amatai no Shugo-ryu draws so much, preach this very thing time and again?

      The path to mastery of Amatai no Shugo-ryū, Yagyū Shinkage-ryū, or any form of Kenjutsu is long indeed.  Before anyone can achieve success by virtue of intellect or willpower, they must have a deep understanding of the principles of swordsmanship and of a nature which will allow them to act in keeping with those principles.  One can only acquire this through constant, long-term practice and the study of strategy; which includes the old texts by those Musashi and Yagyū Munenori, among others.

      Simply put, strategy is a plan of action with the intention of accomplishing a specific objective.  A true swordsman practices his art with two very definite objectives in mind:

n     To cut the opponent while avoiding being cut.

n     To progress in the direction of perfection of character.

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.