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 & 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) 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.

Copyright 2009 by Sekishinkan Tokguawa Dojo/Takayama Budokai, Shisei-Do Dojo, Shisei-Do Publications, and Hayato Tokugawa. All rights reserved.

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.

THE DICHOTOMY OF AMATAI-NO-SHUGO-RYU

The Dichotomy of Amatai-no-Shugo-ry

In training and practicing Amatai-no-Shugo-ryū, the thinking man cannot help but waver between Wa-Dō, the Way of Peace and Harmony, and its martial relevance; that is between peace and its martial applications, the Way of War. in due course, the wise man trains against realistic, honest intentions to do harm: intense intentions that seem to pervade the society we live in. One has but to watch the nightly news or read the morning newspaper in order to become acutely aware of the intentions and actions that fill our society. One learns to apply the techniques of Amato-no-Shugo-ryū with equal intent and intensity, as demonstrated and expressed in the techniques which are both powerful and effective; while at the same time, maintaining a sense of inner peace and benevolence, particularly focused at the community we live in and the people around us.

The honesty of intent and intensity are important in training on both a martial, aesthetic and spiritual level. In order for one to progress on their Way, one must be honest and genuine with themselves, particularly in matters of discipline and training. Any desire to train and progress must come from deep inside; it must be something that one is willing to make an honest commitment to and to keep that commitment with honor. One also needs to be honest, both with themselves and with their sensei as to the reason(s) why one is traning. Is it discipline and training? If so then there must be a indisputable commitment of intent to the training and discipline required by Amatai-no-shugo-ryū.

Intent is of the spirit and mind; intensity is of the body. When both share equally in an honest commitment toward the dame goal, this harmony can provide the basis and potential for a personal and spiritual awakening and enlightenment.

Yet, how can one be devoted to martial arts and at the same time to the Way of Peace? Wa-Dō only comes through strength: mental, moral, emotional, spiritual, and physical strength. Peace through weakness is acceptance of defeat and acquiescence. Strength, be it mental strength, moral strength, emotional, spiritual and/or physical allows peace to be a choice. Amatai-no-Shugo-ryū allows one to develop and train themselves for that choice. Amatai-no-Shugo-ryū makes a conscious choice of peace through strength. It is not the embodiment of war but rather the spirit of caring protection and peace: for the individual, community, and society. History has demonstrated time and again that hose who challenge peace and harmony do not have an appreciation, or a respect, or the ability to respond to a passive, compliant approach to peace. Those who want control and power, be it on a personal, community, or even national level, often take this passive, accommodating, yielding position of peace as permission to follow their own agenda. While fighting to end wars has brought only a temporary pace, it has proven to be the only means to stop tyranny, whether on a personal or social level. It therefore becomes incumbent on a martial art or collection of arts as in Amatai-no-Shugo-ryū to develop within a philosophical framework in which peace, harmony, and responsiveness to threat are themselves harmonious and thus do not add to the aggression around us. Rather than responding with passivity or fear, Amatai-no-Shugo-ryū stands ready to confront conflict, to redirect aggressive energy and direct it back against itself, without adding more aggression, until the aggression is subdued and a threat no longer viably exists. One who studies Amatai-no-Shugo-ryū thus stands ready to respond directly to aggression, whether it is directed at them personally, at friends or family, or at their community, with honesty and strength of character, using only the aggressive energy directed at him without adding to it.

THOUGHTS FROM A TAKAYAMA ROOFTOP: The End Purpose of Budo

The end purpose in practicing kenjutsu or any Budo is to make the art thoroughly a part of one's self. One must try to achieve a state wherein one can resond with the best of tacticsas a matter of reflex; that is to say, unconsciously.

This can be accomplished by learning to deal with every possible circuncstance. When one is using a sword aganst an opponent or enemy, one shouldl not allow their soul, their inner spirit, to link itself to the technique. The enemy will perhaps have the opportunity to see within you and strike at you in a way that could cuase you to be defeated. Do not think about being killed (defeated) or whether or no you have killed (defeated) your opponent.

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Copyright 2008 by Hayato Tokugawa & Sekshinkan Tokugawa Dojo/Takayama Budokai

THE CORE OF BUSHIDO

If we wish to find the core of Bushido, we must I think look at it in its historical context. To do that, I would like to use a metaphor, first put forward by Nitobe Inazo in his book on Bushido, worn as it may be; I think it is still effect. Certainly, we do not need all the flowery rhetoric or the cryptic European references of Nitobe so grasp what is truly simple.

If we think of Bushido as the Sakura, the cherry blossom, and think of how plants live, our search may become clearer. Japan of course is the soil and without the proper soil, no plant can flourish. Some will whither and die quickly, others will struggle over a long time, trying to survive, but never growing perhaps beyond some stunted weed. Japan, more than anywhere in the world, was the right “soil” for Bushido.’ The seeds came to Japan long ago from China, who in many ways is the “Mother of Japan”. The seeds came in the form on Confucius and then his disciple Mencius. If one wishes to understand Bushido, then look to the seeds themselves: Analects by Confucius and simply The Mencius. With these two great “fathers” came Wan Yang Ming and Lao Tsu. The great seeds of Asian thought came riding across the sea to eventually take root in Japan.

The Sakura, like any plant, not only needs soil, it needs nourishment and Shinto was just such nutrition for Bushido. Native to Japan, growing out of the sea with the land, it was there waiting to embrace Bushido and to give it all that it could. Perhaps the two greatest “gifts” of Shinto were its sense of patriotism, loyalty, reverence for ancestors, and love of family and parents, which lay at the very heart of Bushido at its birth as it does today. Look in any dojo and you will see the character of Shinto present from the walls to the etiquette of those who practice there.

Seeds, soil, nourishment, are fine but our analogy still lacks something. The Sakura needs sun and rain which was supplied in abundance by first Buddhism and later its refinement of Zen, which went directly to the growth and development of the Samurai character – the Samurai spirit, and provided for the growth and development of Bushido on the most personal of levels.

Bushido was exclusive only to Japan. Despite Nitobe’s analogies to European Chivalry, they are as different as night and day. Bushido could only have been in Japan. It was destined to be so.

Copyright 2008 by Hayato Tokugawa and Sekishinkan Tokugawa Dojo

INTRODUCTION TO AMATAI NO SHUGO-RYU

Introduction to Amatai No Shugo-ryu



Amatai no Shugo-ryu (Multitude of Dragons School) is a unique martial art which combines techniques of a number of Budo/martial art forms (amatai no Shugo or a multitude of dragons); yet, a the same time, through the study and application of the principles of Bushido, one forms a strong spiritual sense of love, peace, and harmony. It is art, beautiful and flowing it is Budo, powerful and effective.

Some people may be drawn to Amatai no Shugo-ryu because of one of those two aspects or for one or more of the “dragons”; yet, after a period of serious practice one is likely to discover that all of the elements and all of the “dragons” are interconnected. The spiritual sense is discovered through practice of technique and technique is improved through the development of the spiritual sense.

Amatai no Shugo-ryu is a contemporary Japanese martial art combining:

· Traditional Budo technique
· Traditional Budo values
· Traditional Bushido thought with modern applications
· Traditional Japanese and Asian philosophy and thought with modern applications
· Traditional Japanese culture

It is a non-competitive art which offers a model for self-defense, conflict management and resolution, as well as for both personal and social responsibility.
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© 2000 by Hayato Tokugawa, Aoi Tokugawa, and Sekishinkan tokugawa dojo. all rights reserved.

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BUSHIDO: A BRIEF INTRODUCTION

現在、武士道に関する本を執筆中です。これはその中からの抜粋ですが、まだ推敲中ですのでその旨、ご了承下さい。

PREFACE: Because Bushido has tended to become an obscure subject to many modern Japanese people, perhaps being forced aside in favor of "Americanization" or "Globalization", the question has come up here several times "What is Bushido?" We could probably write a great volume here but this is not quite the place and a major work on the topic is in progress. Instead, we offer this very brief introduction in the hopes that it might begin to answer that question and stimulate discussion, thought, and study.

BUSHIDO: A BRIEF INTRODUCTION Bushido, meaning “Way of the Warrior” is a code of conduct, a way of thought, as well as a way of life which had existed for centuries and which is part of what makes Japan unique among nations and cultures, and which is part of what makes being Japanese unique as well. It originates from the moral code of the Samurai and stresses such things as loyalty, frugality, mastery of Budo and most importantly, honor. Bushido took “root” or began to develop as early as the 9th Century, although much of the formal literature about Bushido does not begin to appear until the 17th Century. So, one could define Bushido as a unique philosophy or ronri that began to spread through the warrior class In the Muomachi (chusei) Period.

As Nitobe Inazo stated in his book Bushido: The Soul of Japan, it is a code of moral principles that Samurai were instructed to and expected to observe. More often than not, Bushido is a code which has been largely unwritten (not written as a unified code until much of it was adopted into the Japanese Feudal Law under the Tokugawa Shogunate) but rather in a number of various writings. Much of Bushido was taught verbally, directly from sensei to pupil, from father (or grandfather) to child. It has always been a living thing: growing and evolving over the centuries and continues to evolve to this very day, although often pushed aside in favor of “Americanization” or Globalization. There is however a strong and every growing feeling among Japanese, old and young alike, that a return to the core principles of Bushido is perhaps needed in order to preserve and protect the unique Japanese culture.

In keeping with the simplicity of Zen, which itself has had a tremendous influence on Japanese culture (and Bushido itself): Bushido is being Japanese. -Tokugawa

字数の関係で日本文と英文は対応していません。 世の中がグローバル化するにつれ、日本人は増々アメリカナイズされ、武士道精神は過去の遺物として、脇に押しやられています。 さて、武士道は何かという質問が私のもとに時々寄せられますが、今はその問いに対する入り口程度の回答でご勘弁願います。 武士道は立ち居振る舞いから考え方に至るまで、日本人を日本人たらしめている教えです。 もともとは、侍の守るべき道徳でした。忠誠心、質素倹約、武道修行など侍のための心得です。 9世紀ごろに生まれたこの思想は17世紀に入るまでは正式な書物としては世にでていません。 武士道は室町時代に武士階級を通じて世に広まっていった哲学であるといえます。 新渡戸稲造は武士道の副題に「日本の心」とつけています。 それは武士の守るべき道徳律です。 その教えが統一されたのは、家康の時代、封建法の中に組み入れられるようになってからです。 武士道の教えは口伝えで先生から生徒へ、親から子へと伝わりました。 その教えは、人から人に伝わり、育まれ、進化し、現代まで伝わっている生きた教えです。 日本人はアメリカナイズされつつあるとはいえ、今の日本には武士道精神が必要であると強く感じている人たちがいます。日本を見失わないためにも、それが必要です。 禅の思想(侘び、寂び)は日本文化に多大な影響を与え、私たちの中に深く浸透しています。 武士道も同じです。
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Copyright 2007 by Hayato Tokugawa, Aoi Tokugawa, Sekishinkan Tokugawa Dojo

BUSHIDO LESSON: Weapons and The Way of Heaven, I.

BUSHIDO LESSON

Weapons and The Way of Heaven, I.



It was said in the ancient times that weapons were fraught with danger and therefore, not good. “The Way of Heaven finds them foul, repugnant; therefore, The Way of Heaven is to use them only when necessary.”

“Why is this?” one might ask. Quite simply, weapons (swords, bows and arrows, etc.) are all means of injury, destruction and death, and throughout even ancient history, have brought about bad fortune. The Way of Heaven is a Way that brings life and thus holds life sacred. Instruments of death or injury, then, are contrary to that way. And yet, there is a time when using weapons and killing cannot be avoided, and that also is The Way of Heaven.

A man may commit great evil, such as the attempt to needlessly take of a life and to use a weapon against such evil may be considered a right and proper thing to do. There are times when perhaps ten thousand people suffer because of the evil of just one man and in killing that one man’s evil, you give ten thousand people life. In that way, the weapon becomes and instrument of life and is in keeping with The Way of Heaven.

The same then, maybe said for Budo and indeed, for any martial art. Our bodies can be trained so that they themselves can be used as weapons. Are we then “repugnant” to the Way of Heaven? If we use our skill and our training only for good, then the answer is “no” and we keep within The Way of Heaven, but we should never deviate from that path.

As students of Budo or martial arts, we can never permit ourselves to be tempted to use our knowledge and skills other than for doing good, specifically defending ourselves or others who are in danger – Budo is only for good, never for immoral purposes. As sensei, we should use great caution. We should carefully screen those to whom we might give our knowledge and skill and as best as is possible, try to look inside of them and see why it is they seek our knowledge and how they will use it.

To use weapons, to do Budo or martial arts, is an awesome responsibility along The Way of Heaven.

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(C) 2007 by Hayato Tokugawa, Sekishinkan Tokugawa Dojo, East Meets West Fine Arts

DEVELOPING A TRAINING PHILOSOPHY IN BUDO AND MARTIAL ARTS: DEVELOPING A TRAINING MINDSET

In Budo and the martial arts one should remember the adage “Wherever your head goes your body will follow.” To prepare your body to train in Budo, you must first have the right frame of mind (mindset). The idea is not to simply train more, but rather, to train more effectively and wisely.

A good “first” mindset is to accept from the start that you are learning Budo or a martial art and that, as should really be expected, it will take time. You should also keep in mind that you will make mistakes, at times with some regularity; however, also keep in mind that mistakes give you the opportunity to train more and thus to learn more.

In Budo, one should train as though you intend to use this art someday in the protection of someone’s life: a loved one, even your own. But one should not train as though the treat were today, and that as soon as you walk out the dojo door, your worst enemy will be waiting to kill you. Instead, train as if it might be threatened – someday. Take your training seriously with a realistic intent and intensity.

Train also as though your spiritual life also depends on it; that is, in approaching Budo, always maintain your high level of ethics and behavior. Remember also that within Budo and Bushido, one’s on spiritual development (in addition to physical development and development of skills) really depends on concentrating on one’s work and progress. No one can do it for anyone else. We can help our partners and fellow students but we cannot, as much as we might like to, do it for them and in return, they cannot do it for us.

Hopefully one enjoys the art they are pursuing and truly, one should train as though they enjoy it. One learns faster, better, and maintains training longer if the process is enjoyable for them. Try to take pleasure and enjoyment from what you do and if you are not, explore with your sensei and within yourself why that might be.

Approach training in Budo or martial arts with intense intent. Two extremely important items in training are intent and intensity (note intensity follows intent). For example, if your intention is to come to the dojo and “hang out” with your friends, the intensity of your training will be pretty small. If you train with the intent of only achieving physical fitness, you will train with a higher intensity than that if you were just “hanging out” but it would not be enough so that you were able to defend yourself someday if needed. If you train with the intent that someday you will be able to defend yourself if you need to, you will train with a still higher level of intensity. One should decide what there intent is and train with the appropriate intensity in order to achieve it.

Remember that one needs to train consistently and to be persistent. Progress will not just come. Acquiring skills require consistent attendance and persistent training and practice.

When you starting out in Budo or a martial art, train with some goal in mind. This will help you focus your training. To train without a goal in mind is the same as taking a trip without having any destination. Not such a great idea. At the start one truly needs to know where they want to go. Later on, one can train just to train; that is, train with no specific goal or intent in mind. This is a bit more “process oriented” approach rather than focusing on content or intent. Training (later on down the road) with no specific goal means that you have a direction in mind to get to, but no real “destination” such as reaching a specific goal or achieving a specific rank. Eventually the training comes on its own – training becomes the intent, the content, the goal, and the process all in one. The destination and the journey become the same. At the same time, the training itself changes from something that one does, to who they are.

So one can also then, approach training to make a statement. At the start, train as if your behavior while training is making a statement about who you are. What do you want people viewing your training to think about who you are. Train in such a way that your behavior communicates that personal statement.

Approach training not just for self-improvement (although that is certainly one of the better reasons for studying) but also for the improvement of others. The principles of Budo and Bushido stress the common good and the best interests of everyone. To train just for you in the long-term is not enough, it is a bit selfish and thus does not demonstrate or apply Budo or Bushido thought. One must train the “self” but one must also lose the “self” in order to help improve others. For example: When practicing as the one executing a technique, stay relaxed, calm you mind, follow instructions – this will lead to self-improvement. When you are practicing as the one initiating an “attack” and thus receiving the technique, give honest intent and intensity to the approach and the attack. This allows your partner or the one giving the technique the opportunity to practice and to improve. Do not, however, give too little intensity or intent, which tends to make practice rather useless. Also, do not give too much intent and intensity or then, in fact, you are no longer training but fighting and things degenerate into a contest of muscle and ego, not a training session for self- and other’s improvement.

Train slowly and pay attention to details. Truly, the best way to progress rapidly is to progress slowly. The best way to make big changes is to pay attention to the little things.

Lastly, train and technique and concepts; that is, train in both the physical techniques that apply to the concepts and train in the concepts that make those techniques effective and efficient.

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(c) 2007 by Hayato Tokugawa and Sekishinkan Tokugawa Dojo, www.takayamabudokai.com