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.

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