Hello friends! HAPPY NEW YEAR!
First let me say THANK YOU for your friendship and training over the many years we've spent together. Last year was a very exciting year and ended with myself struggling with a new level of training and understanding of Soke's budo. Such is the warrior path, never comfortable, never satisfied, and never settling. It personifies the term "gambatte", or "keep going". In real combat, you have to keep moving or you will die. The same is true in life and training. If you aren't moving on, you will fall.
In what has become a global tradition in the Bujinkan community, Shihan Jack Hoban (15th dan) has written his New Year's message on his website. Please take the time to read it - http://www.livingvalues.com/theme2010.html. Jack has an amazing way of taking Soke's multi-level expression of this art and transforming it into a common sense, real world approach. There's a reason Soke named Jack as one of his top instructors for teaching his budo to us westerners.
This year is the year of Tora, or Tiger. In Japanese mythology, the tiger is the opposite of the Dragon and the two are said to be always in contrast to each other. Yet, it is in this dual relationship that both struggle and harmony exist. Where the dragon soars above in the ethereal heavens, with it's great vision and ability to be above everything else below, the tiger is the one solidly rooted in the earthly world, fierce and courageous, full of passion and using it's great physical power to interact and survive in the brutality and harshness of the physical world. These two move around each other in a relationship of attraction and repulsion, like the in and yo (or yin and yang) symbol.
I bring this up because the painting Soke made for me when I passed my godan test in 2007 is a mysterious piece of both calligraphy and symbolic art, yet when I asked for clarification, Soke said it is "Ryuuko Hikan". The first half, "Ryuuko" is the dragon (ryuu) and tiger (ko). The third, "Hikan", means "Secret Scroll". But, the Ryuuko or combined relationship of dragon and tiger, is what I have made the root of my own personal path, and used as the name for our training group. There is a deep significance for me in this name and I believe this year, being the tora, or ko, will also carry deep significance.
But, it is important to understand that it isn't the tiger, or the dragon, that is the focus. Rather, we should seek the kukan, or space, that exists between them. It is in that space that one can move, create, and live free.
With that said, I have been thinking heavily on what to dedicate this year's training to. Of course, my first dedication is to capturing the feeling of Soke's budo as best as I can, with whatever exposure to it I can get. But, also I find that the training for 2010 should also capture the feeling of the symbolism of the Tiger. For me, this means that training needs to be based in common sense, real world skills. But, even more importantly, the training should have the feeling of the heart of a tiger. This is something easily lost when training becomes comfortable, safe and routine. In the real world, "routine" gets you killed. Letting your guard down out of familiarity will leave you vulnerable. So, why train that way?
I want us to light a fire in our own training. Passion has to be the core, the fuel, for training. If you find yourself comfortable in your training, step outside that comfort. Bring back that passion, that drive, that courage to face risks. It's in the struggle and sacrifice that growth and change happens. If you don't have that in your life, in your training, I encourage you to embrace it now.
As far as Soke's theme this year, he said that it is "Rokkon Shou Jou". Now, there are several implications and meaning for this and, with Soke, you never really know what direction things will go or what teaching will come from it. But, as a starter, I highly recommend you take the time to read Shihan Duncan Stewart's blog post on it: http://tazziedevil.wordpress.com/rokkon-shou-jou/.
Last year, the theme Soke used was Nouryoku Kokoro Utsuwa, or "Talent, Heart, Capacity", also known as the balance of mind, heart or spirit, and potential. But, this year it would seem we are transitioning into a twist of "Rokkon Shou Jou" to mean "the purification of the senses through laughter". How this will mean to us may vary and Soke may also reveal his own clarification on this topic. But, for now, I think the feeling is what is most important. I am reminded of a phrase I am seeing more and more common in today's society: "Live, Laugh, Love". This kind of Sanshin ("3 Hearts") is the secret to living fully. For me, it is at the root of Soke's budo and goes far beyond the kata. It is the kokoro, or heart, of budo.
It is this passion for living that I want to embody, to pursue, in our training and, for me, in every area of my life. It is the theme for the Ryuuko Hikan Dojo for 2010. I encourage you to make it yours as well.
Happy New Year!
Friday, January 1, 2010
Saturday, November 28, 2009
Thanksgiving and the Budo Heart
It has been a LONG while since I wrote on my blog, but my weekly email to my students and friends touched on something very personal for me. So, I thought it would be good to post it here. Enjoy!
Thanksgiving and the Budo Heart (Kokoro no Budo)
During this holiday, it is important for one to ponder all the blessings and good aspects in his/her life and to be thankful for them. Sometimes, this may involve recognizing and being thankful for some painful things or negative people - because often they unlock blessings that otherwise would not have happened. This is a very valuable mindset for a warrior, that even in perceived defeat, a victory can be born. At the root of "nin" (perseverance) is this concept of the will to survive, to keep going ("gambatte") no matter how bad things seem.
I think the fall season is appropriate for this type of holiday. The harvests are done and historically people prepared to ride out the winter with their harvested stock (blessings). They know that nothing will grow in the harsh winter and animals either migrate to warmer climates, hibernate in hiding, or simply die off. Thus, they planned smartly and were thankful to have such bounty to feed their families through this difficult time of year.
In this age of commercialism and instant gratification, it is normal for people to not look at their life in this type of ebb and flow. They have high debt, lower income, higher food bills - yet get up at 4am to crowd the stores to buy things that, in honest retrospect, they (and those they plan to give the gifts to) really don't need. You have houses being foreclosed because the overzealous homeowner failed to plan for a downturn in the market and bought what they otherwise really couldn't afford ("interest only" loans, etc). You have credit card companies now, without notice, jacking up interest rates to milk more out of their "customers", yet credit companies report usage at an all time high. More and more people are filing for unemployment, welfare, etc, yet consumer purchases of entertainment (XBox 360, Iphones, PS3, Blue Ray, etc) are holding steady at their high rate.
These are prime examples of those who really aren't "thankful" for the blessings, the harvest, of what they actually have - instead they seek more when they really should be rationing/enjoying what they have and wait out the "winter" in their lives. Not everybody is like this, but it is becoming more and more normal for people to violate this natural "law" of living.
As warriors, we need to train well and train often. We don't face combat every day (thankfully) . We are, as a society, relatively safe compared to other parts of the world. Yet, we train to develop skills, awareness and the "warrior heart" so that if we are faced with danger, we have the awareness to prevent/avoid and the abilities to adapt and overcome when necessary. What good are these "budo blessings" when we lack awareness and make negative choices that cause pain in not only our lives, but also those around us? The heart of a warrior is a thankful one - thankful to be alive, thankful for peace, and thankful for the lives saved. It makes the pain of war bearable. The "blessing", the "harvest", of being alive (and saving life) and the thankfulness allows the heart to survive the ugly reality that is pain and death.
In this time of the "harvest", I encourage you all to look at your own budo path and your life. Consider where you are now and how many "blessings" were involved - experiences, choices, people. Be thankful for all that is good - and all that is not-so-good (I hate to say "bad") and recognize those areas in your life that maybe you need to rest on your harvest and wait out the "winter", being thankful for what you have instead of what you don't have (or where you are not, how much you don't make, etc). It's a time to focus on the half-full part of your glass.
When "winter" is over and the first signs of the rebirth of "spring" comes, then we can look at putting forth our seeds/investments of time, resources, etc. For now, lets just enjoy our bounty!
I'm not writing this to try and be some "spiritual advisor", trying to lecture you on what you should be doing or how you should feel. In fact, I really don't write this much about these things. But, I think the "warrior heart" is something that needs to be explored, talked about and developed. So, at a minimum, let my writing be a catalyst to motivate this introspective, personal approach to your budo path and apply it to your life - not tomorrow - but today. Right now.
In conclusion, I want to thank each and every one of you for your friendship and all the good times we've had over the many, many years of training together. I am thankful for every one of you - even those who are no longer training with us - as vital in making me the budoka I am today. I could not have done it without you!
Happy Thanksgiving!
Thanksgiving and the Budo Heart (Kokoro no Budo)
During this holiday, it is important for one to ponder all the blessings and good aspects in his/her life and to be thankful for them. Sometimes, this may involve recognizing and being thankful for some painful things or negative people - because often they unlock blessings that otherwise would not have happened. This is a very valuable mindset for a warrior, that even in perceived defeat, a victory can be born. At the root of "nin" (perseverance) is this concept of the will to survive, to keep going ("gambatte") no matter how bad things seem.
I think the fall season is appropriate for this type of holiday. The harvests are done and historically people prepared to ride out the winter with their harvested stock (blessings). They know that nothing will grow in the harsh winter and animals either migrate to warmer climates, hibernate in hiding, or simply die off. Thus, they planned smartly and were thankful to have such bounty to feed their families through this difficult time of year.
In this age of commercialism and instant gratification, it is normal for people to not look at their life in this type of ebb and flow. They have high debt, lower income, higher food bills - yet get up at 4am to crowd the stores to buy things that, in honest retrospect, they (and those they plan to give the gifts to) really don't need. You have houses being foreclosed because the overzealous homeowner failed to plan for a downturn in the market and bought what they otherwise really couldn't afford ("interest only" loans, etc). You have credit card companies now, without notice, jacking up interest rates to milk more out of their "customers", yet credit companies report usage at an all time high. More and more people are filing for unemployment, welfare, etc, yet consumer purchases of entertainment (XBox 360, Iphones, PS3, Blue Ray, etc) are holding steady at their high rate.
These are prime examples of those who really aren't "thankful" for the blessings, the harvest, of what they actually have - instead they seek more when they really should be rationing/enjoying what they have and wait out the "winter" in their lives. Not everybody is like this, but it is becoming more and more normal for people to violate this natural "law" of living.
As warriors, we need to train well and train often. We don't face combat every day (thankfully) . We are, as a society, relatively safe compared to other parts of the world. Yet, we train to develop skills, awareness and the "warrior heart" so that if we are faced with danger, we have the awareness to prevent/avoid and the abilities to adapt and overcome when necessary. What good are these "budo blessings" when we lack awareness and make negative choices that cause pain in not only our lives, but also those around us? The heart of a warrior is a thankful one - thankful to be alive, thankful for peace, and thankful for the lives saved. It makes the pain of war bearable. The "blessing", the "harvest", of being alive (and saving life) and the thankfulness allows the heart to survive the ugly reality that is pain and death.
In this time of the "harvest", I encourage you all to look at your own budo path and your life. Consider where you are now and how many "blessings" were involved - experiences, choices, people. Be thankful for all that is good - and all that is not-so-good (I hate to say "bad") and recognize those areas in your life that maybe you need to rest on your harvest and wait out the "winter", being thankful for what you have instead of what you don't have (or where you are not, how much you don't make, etc). It's a time to focus on the half-full part of your glass.
When "winter" is over and the first signs of the rebirth of "spring" comes, then we can look at putting forth our seeds/investments of time, resources, etc. For now, lets just enjoy our bounty!
I'm not writing this to try and be some "spiritual advisor", trying to lecture you on what you should be doing or how you should feel. In fact, I really don't write this much about these things. But, I think the "warrior heart" is something that needs to be explored, talked about and developed. So, at a minimum, let my writing be a catalyst to motivate this introspective, personal approach to your budo path and apply it to your life - not tomorrow - but today. Right now.
In conclusion, I want to thank each and every one of you for your friendship and all the good times we've had over the many, many years of training together. I am thankful for every one of you - even those who are no longer training with us - as vital in making me the budoka I am today. I could not have done it without you!
Happy Thanksgiving!
Sunday, December 21, 2008
Tactical concepts...
I was watching a promo video the other day sent to me by a friend. The video highlighted a weekend workshop with Russian Systema instructors, centered around firearms and hostile situations.
Although I enjoyed watching the video (and equally LOVE that kind of training myself) I was left wondering why someone would do that type of training. The seminar focused heavily on situations where you are armed and facing attacker's who try to strike and grapple you, or you are faced with an attacker firing on you. In all those situations, you have to first move for cover/positioning, then draw and return fire. They practiced firing from a variety of positions and circumstances, even putting themselves in a kind of pushup position, with right hand raised and firing pistol, while the instructor repeatedly kicks them in the stomach/ribs!
In all those situations, I kept thinking of the average person. The average person does not carry firearms. The average person is not bent on closing and taking out their attacker in those encounters. The average person just wants to escape danger, using whatever tools they have at their disposal. This includes just duck, cover and run.
It's those above the average person who take things to the next level. This includes having the awareness to look out for the welfare of others. It's this base instinct that causes some to pursue occupations like military, law enforcement and security. However, it's also the base instinct for those who would sacrifice themselves to save others, and swallow their fear to actually go after the attackers.
Even with all that, most people do not carry firearms. So, unless you are in occupations or situations where you are armed, it would make more sense to train as you would be on any normal day. Everyday items like cell phones, pens, briefcases, laptops, ID cards, etc all become effective tools to either enable escape, protection or elimination of threat.
With that said, however, the internal aspect plays the primary role, regardless of the role the person plays. Building a fighting spirit in the person will allow them to draw their resilience without the controlling force of fear. No matter the skills and weapons, if fear disables the person (like a deer in headlights), then they are as good as dead. So, no matter the training, it has to start with the internal drive of the person.
I find myself taking that into account when I consider how most people train in martial arts. Most people train once or less per week, avoid seminars or go once in a great while, and limit their training to what they do in the dojo. These people are not warriors, or even martial artists in the greater sense, but are martial enthusiasts or hobbyists. They put training last on their list of agenda items. It takes up their calendar as just another appointment, another thing on their already packed plate.
These people may have skills above the average person. But, I fear they may fall into the general catagory when real danger presents itself. They don't have the warrior spirit inside because their budo training isn't a part of everything they do. Since their budo training plays such a little part of their lives, it plays a little part of who they are.
You can never learn a technique for every situation. Nor can you train all day, every day, in fighting techniques. What you can do, however, is to integrate your training into the everyday life you live. Pay attention to how your body moves, how balance plays it's role, and how situations happen around you. Notice how your breathing works. Be aware of when you let your awareness drop. I'm not speaking of being paranoid, but just aware. Know where your tactical spaces are at all times. Notice the mannerisms of people around you.
At the same time, learn to control stress, emotion and distracting thoughts. You need to return to a "Zero State" at all times.
Just doing this alone isn't enough. But, again, nothing works without a proper inside. So, this is something which affects everything you do, regardless if you are at work, at home, at the movies, or in the dojo. Then, when the poop hits the fan, even in the most dire of circumstances, you will just do what is natural to you.
Although I enjoyed watching the video (and equally LOVE that kind of training myself) I was left wondering why someone would do that type of training. The seminar focused heavily on situations where you are armed and facing attacker's who try to strike and grapple you, or you are faced with an attacker firing on you. In all those situations, you have to first move for cover/positioning, then draw and return fire. They practiced firing from a variety of positions and circumstances, even putting themselves in a kind of pushup position, with right hand raised and firing pistol, while the instructor repeatedly kicks them in the stomach/ribs!
In all those situations, I kept thinking of the average person. The average person does not carry firearms. The average person is not bent on closing and taking out their attacker in those encounters. The average person just wants to escape danger, using whatever tools they have at their disposal. This includes just duck, cover and run.
It's those above the average person who take things to the next level. This includes having the awareness to look out for the welfare of others. It's this base instinct that causes some to pursue occupations like military, law enforcement and security. However, it's also the base instinct for those who would sacrifice themselves to save others, and swallow their fear to actually go after the attackers.
Even with all that, most people do not carry firearms. So, unless you are in occupations or situations where you are armed, it would make more sense to train as you would be on any normal day. Everyday items like cell phones, pens, briefcases, laptops, ID cards, etc all become effective tools to either enable escape, protection or elimination of threat.
With that said, however, the internal aspect plays the primary role, regardless of the role the person plays. Building a fighting spirit in the person will allow them to draw their resilience without the controlling force of fear. No matter the skills and weapons, if fear disables the person (like a deer in headlights), then they are as good as dead. So, no matter the training, it has to start with the internal drive of the person.
I find myself taking that into account when I consider how most people train in martial arts. Most people train once or less per week, avoid seminars or go once in a great while, and limit their training to what they do in the dojo. These people are not warriors, or even martial artists in the greater sense, but are martial enthusiasts or hobbyists. They put training last on their list of agenda items. It takes up their calendar as just another appointment, another thing on their already packed plate.
These people may have skills above the average person. But, I fear they may fall into the general catagory when real danger presents itself. They don't have the warrior spirit inside because their budo training isn't a part of everything they do. Since their budo training plays such a little part of their lives, it plays a little part of who they are.
You can never learn a technique for every situation. Nor can you train all day, every day, in fighting techniques. What you can do, however, is to integrate your training into the everyday life you live. Pay attention to how your body moves, how balance plays it's role, and how situations happen around you. Notice how your breathing works. Be aware of when you let your awareness drop. I'm not speaking of being paranoid, but just aware. Know where your tactical spaces are at all times. Notice the mannerisms of people around you.
At the same time, learn to control stress, emotion and distracting thoughts. You need to return to a "Zero State" at all times.
Just doing this alone isn't enough. But, again, nothing works without a proper inside. So, this is something which affects everything you do, regardless if you are at work, at home, at the movies, or in the dojo. Then, when the poop hits the fan, even in the most dire of circumstances, you will just do what is natural to you.
Thursday, December 11, 2008
Basics...
I was reading the latest blog entry by Shihan Doug Wilson, where he wrote about the latest Daikomyosai event in Japan. Daikomyosai (aka DKMS) is our annual Bujinkan shindig, where members from all over the world converge in Japan to train 3 days with Soke.
Typically, the DKMS training was in the Budokan in Ueno. But, this year it was held in a beautiful park common to us Bujinkaneers. This park is thick with trees and has an obstacle/edurance course on both dry land and over a man made pond.
Anyway, people who attended are writing about how the training was really on fundamental things and combat strategy. This year's theme was Togakure Ryu, which is tied to Japan's Feudal Period history as those people who operated behind the scenes; a kind of "Spec Ops" tradition. As part of that tradition, knowing how to get in and get out of possible hostile areas was a major part of the training. Gathering information was a valuable tool in the wars and these guys had to be good at it.
According to those who were there for this year's DKMS, training was challenging. The ground was damp (even muddy in some areas), uneven and scattered with trees and shrubs. They threw each other to the dirt ground, slammed into trees, threw dirt, and many other "real combat" things which are impossible in the sanitized environment of a martial arts dojo. It was a "real world" experience.
This made me respect the emphasis on kihon, or fundamentals. With so many kata, or techniques, that make up the 9 traditions of the Bujinkan "umbrella", I am thankful that we really don't have much that make up our fundamentals. Yet, those fundamentals are universally applicable and exist in all the traditions.
I have always taught in my classes that the most important attribute for a warrior is the ability to adapt to any situation. I have found that if you approach training simply and become adaptive with it, your ability to survive a real situation increases much more than if you learned hundreds of kata - prearranged, repeated combinations of skill sets.
Our Bujinkan Budo Taijutsu has two elements of training which make up the bulk of the fundamentals. The first are solo movements called Sanshin no Kata, which are a series of five solo kata. These are designed to develop proper movement. The second are called Kihon Happo, or eight fundamental laws/principles.
These are further broken down into two sections. The first, called Koshi Sanpo, are comprised of three methods of striking (or how to keep tactical space open). The second are called Torite Goho, or five hand/arm escape methods. These are methods of grappling, once that tactical space is collapsed.
The combination of integration (Sanshin no Kata) and application (Kihon Happo) are at the root of all our training, whether armed or unarmed, against weapons, or against multiple opponents. These techniques are all simplistic on the surface, yet hold countless layers of development and efficiency. It is through a peeling of the layers that we learn to adapt them to whatever the situation holds.
It is my belief that this is a correct method of training and one which is overlooked by so many who rush on to the next kata, the next idea, and the next theme. They miss the lessons which are lying just underneath the stuff they already know.
For the next week or so, we'll be going back to basics. I plan to do drills, target shield striking, jumping, rolling, and so on. It's going to be a very physical time, but one that shouldn't be put off for too long.
So, let's get going!
Typically, the DKMS training was in the Budokan in Ueno. But, this year it was held in a beautiful park common to us Bujinkaneers. This park is thick with trees and has an obstacle/edurance course on both dry land and over a man made pond.
Anyway, people who attended are writing about how the training was really on fundamental things and combat strategy. This year's theme was Togakure Ryu, which is tied to Japan's Feudal Period history as those people who operated behind the scenes; a kind of "Spec Ops" tradition. As part of that tradition, knowing how to get in and get out of possible hostile areas was a major part of the training. Gathering information was a valuable tool in the wars and these guys had to be good at it.
According to those who were there for this year's DKMS, training was challenging. The ground was damp (even muddy in some areas), uneven and scattered with trees and shrubs. They threw each other to the dirt ground, slammed into trees, threw dirt, and many other "real combat" things which are impossible in the sanitized environment of a martial arts dojo. It was a "real world" experience.
This made me respect the emphasis on kihon, or fundamentals. With so many kata, or techniques, that make up the 9 traditions of the Bujinkan "umbrella", I am thankful that we really don't have much that make up our fundamentals. Yet, those fundamentals are universally applicable and exist in all the traditions.
I have always taught in my classes that the most important attribute for a warrior is the ability to adapt to any situation. I have found that if you approach training simply and become adaptive with it, your ability to survive a real situation increases much more than if you learned hundreds of kata - prearranged, repeated combinations of skill sets.
Our Bujinkan Budo Taijutsu has two elements of training which make up the bulk of the fundamentals. The first are solo movements called Sanshin no Kata, which are a series of five solo kata. These are designed to develop proper movement. The second are called Kihon Happo, or eight fundamental laws/principles.
These are further broken down into two sections. The first, called Koshi Sanpo, are comprised of three methods of striking (or how to keep tactical space open). The second are called Torite Goho, or five hand/arm escape methods. These are methods of grappling, once that tactical space is collapsed.
The combination of integration (Sanshin no Kata) and application (Kihon Happo) are at the root of all our training, whether armed or unarmed, against weapons, or against multiple opponents. These techniques are all simplistic on the surface, yet hold countless layers of development and efficiency. It is through a peeling of the layers that we learn to adapt them to whatever the situation holds.
It is my belief that this is a correct method of training and one which is overlooked by so many who rush on to the next kata, the next idea, and the next theme. They miss the lessons which are lying just underneath the stuff they already know.
For the next week or so, we'll be going back to basics. I plan to do drills, target shield striking, jumping, rolling, and so on. It's going to be a very physical time, but one that shouldn't be put off for too long.
So, let's get going!
Tuesday, November 25, 2008
On being a "Master"...
A recent post on Shihan Doug Wilson's blog reminded me of something discussed at a recent seminar by Shihan Jack Hoban.
You can read Doug's post at http://henka.wordpress.com/2008/11/24/master-who.
At the seminar, Jack said at his seminar and in conversation. He spoke about budo having no beginning and no end and, if something has no beginning and no end, then there is really no real measurement, no rank, no "mastership". What is the goal? What are we trying to achieve? What is it that we "think" we're learning or gaining? Is it something, or really nothing. Or, is it simply a process, an experience, which shapes who we are as individual human beings?
We all begin budo training in our lives at a particular point. Some people take a while to "get it", some people "get it" right away, some never do and some come into it already "getting it". Yet, the art itself has already existed, being timeless. It's like a constant flowing river with no start or end, since any start or end would cause the river to stop - in other words, it has to be endless to be continuous. We just hop in wherever we are along it's path.
He talked about how, no matter the rank in the room, we really were all the same. If there was an end to achieve, then we could measure how much budo we "get". But since there isn't, we can't. The only measurement we have is in how far we have come since our own individual beginning. This is a purely personal thing, which cannot possibly be compared from one person to another, but only in regards to the individual.
This is why, no matter the rank of the person, we are all students first. There really is no "master", there is no "teacher/student" line. Simply put, we all are on our own personal path, as a student, never able to "master" anything because our path is never subordinate to us. Quite actually, we are the subordinate, we are the servant, of it. It is our "master". Because we are humble in knowing our place, we become students and the real learning happens. This is where humility becomes our yoroi (armor).
To "master" something means to take ownership of what we know, to hold on to it as some kind of tangible thing. Yet, we are admonished by Soke to "gambatte" (keep going/training). This means we must always keep moving forward, not to hold on to anything, but to just keep moving. We are not to sit back on what we've done and learned up to this point. We must always keep looking ahead. Jack spoke of things he learned in his early years and having thought he knew it, yet learned later that he really didn't understand at all. So, how many people think they "know" something now, but will eventually discover they didn't understand it? Does this ever end? Even Soke himself talks about constantly discovering new levels in his own understanding, that his teacher (Takamatsu Soke) is teaching him from the grave. Is there ever a time when we can safely say we "know" anything? Is there ever a time we can capture the river, yet still keep it flowing fresh and vibrant?
Anyway, I found this interesting. As I trained in the room with so many people, most of whom were dan grade, many of whom 5th dan and above, I found myself seeing each person as just another student on their own path. A shodan is on a different path than another shodan - their ranks are not the same because it represents something different for each of them. I saw people at all levels of taijutsu, of personality, of physical stature and of beliefs (one guy talked about having to behead goats for a recent religious ceremony!). Yet, we all came together under the flag of peace, of warrior friends, to put aside our differences and just train together as students, so that we may grow a little more in our own budo path. There were no "masters", believe me!
Yet, I see many claiming such things and often wonder, as Doug did in his blog and as Jack wondered at the seminar, "master" of what?
For me, I'm focused on just staying on the river and enjoying the journey to nowhere.
You can read Doug's post at http://henka.wordpress.com/2008/11/24/master-who.
At the seminar, Jack said at his seminar and in conversation. He spoke about budo having no beginning and no end and, if something has no beginning and no end, then there is really no real measurement, no rank, no "mastership". What is the goal? What are we trying to achieve? What is it that we "think" we're learning or gaining? Is it something, or really nothing. Or, is it simply a process, an experience, which shapes who we are as individual human beings?
We all begin budo training in our lives at a particular point. Some people take a while to "get it", some people "get it" right away, some never do and some come into it already "getting it". Yet, the art itself has already existed, being timeless. It's like a constant flowing river with no start or end, since any start or end would cause the river to stop - in other words, it has to be endless to be continuous. We just hop in wherever we are along it's path.
He talked about how, no matter the rank in the room, we really were all the same. If there was an end to achieve, then we could measure how much budo we "get". But since there isn't, we can't. The only measurement we have is in how far we have come since our own individual beginning. This is a purely personal thing, which cannot possibly be compared from one person to another, but only in regards to the individual.
This is why, no matter the rank of the person, we are all students first. There really is no "master", there is no "teacher/student" line. Simply put, we all are on our own personal path, as a student, never able to "master" anything because our path is never subordinate to us. Quite actually, we are the subordinate, we are the servant, of it. It is our "master". Because we are humble in knowing our place, we become students and the real learning happens. This is where humility becomes our yoroi (armor).
To "master" something means to take ownership of what we know, to hold on to it as some kind of tangible thing. Yet, we are admonished by Soke to "gambatte" (keep going/training). This means we must always keep moving forward, not to hold on to anything, but to just keep moving. We are not to sit back on what we've done and learned up to this point. We must always keep looking ahead. Jack spoke of things he learned in his early years and having thought he knew it, yet learned later that he really didn't understand at all. So, how many people think they "know" something now, but will eventually discover they didn't understand it? Does this ever end? Even Soke himself talks about constantly discovering new levels in his own understanding, that his teacher (Takamatsu Soke) is teaching him from the grave. Is there ever a time when we can safely say we "know" anything? Is there ever a time we can capture the river, yet still keep it flowing fresh and vibrant?
Anyway, I found this interesting. As I trained in the room with so many people, most of whom were dan grade, many of whom 5th dan and above, I found myself seeing each person as just another student on their own path. A shodan is on a different path than another shodan - their ranks are not the same because it represents something different for each of them. I saw people at all levels of taijutsu, of personality, of physical stature and of beliefs (one guy talked about having to behead goats for a recent religious ceremony!). Yet, we all came together under the flag of peace, of warrior friends, to put aside our differences and just train together as students, so that we may grow a little more in our own budo path. There were no "masters", believe me!
Yet, I see many claiming such things and often wonder, as Doug did in his blog and as Jack wondered at the seminar, "master" of what?
For me, I'm focused on just staying on the river and enjoying the journey to nowhere.
Sunday, November 16, 2008
Another great seminar!
On Saturday, I attended a wonderful seminar taught by Gojudan (15th degree black belt) Jack Hoban. Just as all of Jack's seminars, it was absolutely wonderful! The location was a new dojo sharing a building with a karate school. The room was packed! Yet, the closeness was great to be able to spend time with Jack as he went around the room helping, guiding and sharing his great stories.
We spent considerable time just doing "basics". I say "basics" in quotes simply because there really are no basics, per se. Once you start peeling the layers, there are countless levels of detail, efficiency and tactics to make "basics" not so "basic" anymore. This is exactly what the seminar was like, much to my pleasure.
We started by looking at some rolling concepts. Since our Soke's theme this year has been Togakure Ryu, we looked at that influence in techniques and strategy. This year also has been the Year of the Rat in asian astrology, so the feeling this year has been indicitive of a rat - an efficient survivalist, being able to sense and avoid danger, and having an intuition to always find the escape route.
In Togakure Ryu techniques, especially in the beginning levels, the emphasis is to evade and escape, using strategies and tools made for that purpose. So, in the seminar we practiced rolling as a means of escape and avoiding danger.
We also looked at three basic kamae, or postures. The first, Ichi no Kamae (aka Ichimonji no Kamae), involved standing in an "on guard" posture and he went into detail about the importance of the lead hand in "shaping/conrolling the space". He did similar things with the other two kamae, which were Hicho no Kamae and Jumonji no Kamae. In Hicho no Kamae, he talked about the importance of not collapsing the space when drawing the lead leg back.
In fact, this concept of not collapsing the space was an important element in all his demonstrations. He showed the Sanshin no Kata as a method to practice this concept. For instance, in Chi no Kata, the tendency is to pull the lead hand back before the rear hand comes forward. This causes the mai ai or distance between you and your target to collapse, inviting an attack. The same was true for the other Sanshin kata, such as Sui no Kata, Ka no Kata, etc.
He also spoke about doing Jodan and Gedan Uke (blocking) without collapsing the space, which was a different approach than many basic ways I've seen of doing those techniques. It made total sense from a tactical point of view and was something I noted for my own teachings and training.
We didn't do much in the way of weapons. But, we did look at some sword work, in particular how to create an opening to draw in an attack. When you and an opponent are both in Seigan no Kamae (a kind of "on guard" posture, where the tip of the sword points at the opponent's heart), there is no space to enter. By shifting "off line", but keeping your sword "on line", you cause them to follow your body with their sword tip. This creates a suki, or opening, to lunge your sword forward. They can't bring their sword back fast enough because they are out of kamae. This was one such example he taught.
The whole seminar lasted for over 7 hours, with a break for lunch. Even the break was nice. Many of us went to a small Italian deli nearby. I had a great panini sandwich and sat outside by myself. Towards the end of my meal, both Jack and Dale Seago (good friend and 15th dan) came and sat at my table. We chatted for a while until it was time to go back. You just can't beat good fellowship time, even with all the great physical training.
After the seminar was over, Jack and many others went to go have dinner and fellowship at a local Mex restaraunt. Unfortunately, I needed to get back home, so I wasn't able to go with them. I'm sure the night was filled with good food, drink and "Jack tales".
I am very happy to have attended the seminar. It was a much-needed recharge to my budo!
We spent considerable time just doing "basics". I say "basics" in quotes simply because there really are no basics, per se. Once you start peeling the layers, there are countless levels of detail, efficiency and tactics to make "basics" not so "basic" anymore. This is exactly what the seminar was like, much to my pleasure.
We started by looking at some rolling concepts. Since our Soke's theme this year has been Togakure Ryu, we looked at that influence in techniques and strategy. This year also has been the Year of the Rat in asian astrology, so the feeling this year has been indicitive of a rat - an efficient survivalist, being able to sense and avoid danger, and having an intuition to always find the escape route.
In Togakure Ryu techniques, especially in the beginning levels, the emphasis is to evade and escape, using strategies and tools made for that purpose. So, in the seminar we practiced rolling as a means of escape and avoiding danger.
We also looked at three basic kamae, or postures. The first, Ichi no Kamae (aka Ichimonji no Kamae), involved standing in an "on guard" posture and he went into detail about the importance of the lead hand in "shaping/conrolling the space". He did similar things with the other two kamae, which were Hicho no Kamae and Jumonji no Kamae. In Hicho no Kamae, he talked about the importance of not collapsing the space when drawing the lead leg back.
In fact, this concept of not collapsing the space was an important element in all his demonstrations. He showed the Sanshin no Kata as a method to practice this concept. For instance, in Chi no Kata, the tendency is to pull the lead hand back before the rear hand comes forward. This causes the mai ai or distance between you and your target to collapse, inviting an attack. The same was true for the other Sanshin kata, such as Sui no Kata, Ka no Kata, etc.
He also spoke about doing Jodan and Gedan Uke (blocking) without collapsing the space, which was a different approach than many basic ways I've seen of doing those techniques. It made total sense from a tactical point of view and was something I noted for my own teachings and training.
We didn't do much in the way of weapons. But, we did look at some sword work, in particular how to create an opening to draw in an attack. When you and an opponent are both in Seigan no Kamae (a kind of "on guard" posture, where the tip of the sword points at the opponent's heart), there is no space to enter. By shifting "off line", but keeping your sword "on line", you cause them to follow your body with their sword tip. This creates a suki, or opening, to lunge your sword forward. They can't bring their sword back fast enough because they are out of kamae. This was one such example he taught.
The whole seminar lasted for over 7 hours, with a break for lunch. Even the break was nice. Many of us went to a small Italian deli nearby. I had a great panini sandwich and sat outside by myself. Towards the end of my meal, both Jack and Dale Seago (good friend and 15th dan) came and sat at my table. We chatted for a while until it was time to go back. You just can't beat good fellowship time, even with all the great physical training.
After the seminar was over, Jack and many others went to go have dinner and fellowship at a local Mex restaraunt. Unfortunately, I needed to get back home, so I wasn't able to go with them. I'm sure the night was filled with good food, drink and "Jack tales".
I am very happy to have attended the seminar. It was a much-needed recharge to my budo!
Saturday, November 1, 2008
Kurai Dori, Gambatte and Sutemi
I have been thinking much these days regarding my own budo path and struggles. At this moment, I will confess that my own attention has been off balance - I have been much more of a teacher than a student. This is shameful on my own part as a budoka and something I have been dreadfully aware of for quite some time. This is not due to my own laziness or lack of ambition as it is more of a choice of priorities in the limited time I have available to me.
I have friends who are great teachers and who have great dojos to train in. I can certainly get out there and train with them every week. But, each class they hold ends up falling on a day or night which is already booked with family events, work events or even my own Intel class (which is only on Tuesdays).
Then, there is the financial consideration. Some of these schools charge rates which would tap into resources used for family time, which is something needed even more.
So, I just keep going in training with my Intel group. I stay on task with what I have been taught and work on things which I feel need to be tackled. I am looking forward to a big seminar next month right here in Granite Bay with Gojudan (15th degree black belt) Jack Hoban and his yearly review of what he learned from our Soke's current teachings.
But, there are opportunities to train more with those I respect and hold keys to my budo growth, if I can find the time/space/finances to train with them.
In our budo, there is a term called "Kurai Dori", which literally means to "take position". But, the meaning of "dori" can also be to "seize" or "assume". Either way, it is an action, an overt act. But, consider the meaning of "dori". To "take" is different than to "create" something. Therefore, what exactly are you "taking"? If you move into a fighting position, for instance, what are you "taking" that position from?
My understanding of Kurai Dori is that it has much more to do with becoming the missing puzzle piece in the whole picture. You become the shape needed for the space. In combat, this can have many applications and purposes, all of which are designed around one concept - to adapt. However, Kurai Dori can also be to assume a space which limits or prevents the shape of the attacker in fitting properly, thus taking away or reducing the effects of their action. All techniques require both tori and uke to be at precise positioning and angling at just the right timing in order to work properly. The more any of those deviate from that plan, the less effective the technique becomes. Moving in Kurai Dori is to always "take a position" which deviates from what the attacker (or any threat) needs to be successful in their efforts.
Another regular term used in the Bujinkan is "gambatte", which basically means to "keep going". Normally this is meant as an admonition to just stick to training, be vigilant and never give up. But, "gambatte" also means something very basic, very vital and at the root of Soke's budo. It means to never stop moving, to "keep going" in your technique, to always be adjusting, shifting, positioning, adapting to whatever is happening or not happening, to keep your intent and purpose clear, to not get hung up on anything and to just live (as an action) life. This is important to training as well as combat. True Kurai Dori is Gambatte. It is always moving, always shifting, always adapting, always expressing and always on course.
This ties into something I've been meditating on all week, a concept called "Sutemi". This term is often interpreted to mean "suicide techniques", but actually is more about intent than techniques. It has to do with "letting go" of fear, doubt, hope, anything and just going for broke, acting as if you have nothing to lose - because you aren't holding anything in the first place.
An example of Sutemi is, while being thrown by your attacker, you "let go" of being thrown and continue to attack as your body flies overhead. Another example is when one's back is against the wall, with no retreat, and they have to fight their way out. It's what makes someone put themselves in the path of the bullet in order to save another. Or, maybe it involves that ferocity that comes from a bear protecting her cub.
Sutemi also has an ura, or reverse side. Knowing how a person can do incredible things when they feel there's no way out or their life is in imminent, unavoidable danger, it becomes important for you to not allow your opponent to feel that. They should be given a choice, a perceived way out. They need to feel like they have a chance. Give them a bait to trap themselves, but don't let the trapped mouse become a raging tiger! Eventually, in the right timing, their defeat will come, like the cat who plays with the mouse until the right time to finish it happens.
What this has to do with my current struggles in my budo training is still a subject for more meditation, but I do find the timing of these things appearing before me very interesting. I know I must "gambatte" in order to not stagnate my budo. However, I also know during these times I can lose my position, so I need to focus on "Kurai Dori" to adapt to what my challenges and opportunities are and to be patient with the timing. Lastly, I need to "let go" and have "Sutemi" to get past those internal things which prevent me from training as much as I should. I need to remind myself that I must lose or let go of seeing myself as either teacher or student and just train. Defining myself by any role means I will strive to operate as that role, when in fact I am many roles at the same time - sempai/kohai (senior/junior) and sensei/deshi (teacher/student).
As long as I Gambatte in true Kurai Dori, with the zero of Sutemi, then I am truly walking a budo path.
Easier said than done, eh?
I have friends who are great teachers and who have great dojos to train in. I can certainly get out there and train with them every week. But, each class they hold ends up falling on a day or night which is already booked with family events, work events or even my own Intel class (which is only on Tuesdays).
Then, there is the financial consideration. Some of these schools charge rates which would tap into resources used for family time, which is something needed even more.
So, I just keep going in training with my Intel group. I stay on task with what I have been taught and work on things which I feel need to be tackled. I am looking forward to a big seminar next month right here in Granite Bay with Gojudan (15th degree black belt) Jack Hoban and his yearly review of what he learned from our Soke's current teachings.
But, there are opportunities to train more with those I respect and hold keys to my budo growth, if I can find the time/space/finances to train with them.
In our budo, there is a term called "Kurai Dori", which literally means to "take position". But, the meaning of "dori" can also be to "seize" or "assume". Either way, it is an action, an overt act. But, consider the meaning of "dori". To "take" is different than to "create" something. Therefore, what exactly are you "taking"? If you move into a fighting position, for instance, what are you "taking" that position from?
My understanding of Kurai Dori is that it has much more to do with becoming the missing puzzle piece in the whole picture. You become the shape needed for the space. In combat, this can have many applications and purposes, all of which are designed around one concept - to adapt. However, Kurai Dori can also be to assume a space which limits or prevents the shape of the attacker in fitting properly, thus taking away or reducing the effects of their action. All techniques require both tori and uke to be at precise positioning and angling at just the right timing in order to work properly. The more any of those deviate from that plan, the less effective the technique becomes. Moving in Kurai Dori is to always "take a position" which deviates from what the attacker (or any threat) needs to be successful in their efforts.
Another regular term used in the Bujinkan is "gambatte", which basically means to "keep going". Normally this is meant as an admonition to just stick to training, be vigilant and never give up. But, "gambatte" also means something very basic, very vital and at the root of Soke's budo. It means to never stop moving, to "keep going" in your technique, to always be adjusting, shifting, positioning, adapting to whatever is happening or not happening, to keep your intent and purpose clear, to not get hung up on anything and to just live (as an action) life. This is important to training as well as combat. True Kurai Dori is Gambatte. It is always moving, always shifting, always adapting, always expressing and always on course.
This ties into something I've been meditating on all week, a concept called "Sutemi". This term is often interpreted to mean "suicide techniques", but actually is more about intent than techniques. It has to do with "letting go" of fear, doubt, hope, anything and just going for broke, acting as if you have nothing to lose - because you aren't holding anything in the first place.
An example of Sutemi is, while being thrown by your attacker, you "let go" of being thrown and continue to attack as your body flies overhead. Another example is when one's back is against the wall, with no retreat, and they have to fight their way out. It's what makes someone put themselves in the path of the bullet in order to save another. Or, maybe it involves that ferocity that comes from a bear protecting her cub.
Sutemi also has an ura, or reverse side. Knowing how a person can do incredible things when they feel there's no way out or their life is in imminent, unavoidable danger, it becomes important for you to not allow your opponent to feel that. They should be given a choice, a perceived way out. They need to feel like they have a chance. Give them a bait to trap themselves, but don't let the trapped mouse become a raging tiger! Eventually, in the right timing, their defeat will come, like the cat who plays with the mouse until the right time to finish it happens.
What this has to do with my current struggles in my budo training is still a subject for more meditation, but I do find the timing of these things appearing before me very interesting. I know I must "gambatte" in order to not stagnate my budo. However, I also know during these times I can lose my position, so I need to focus on "Kurai Dori" to adapt to what my challenges and opportunities are and to be patient with the timing. Lastly, I need to "let go" and have "Sutemi" to get past those internal things which prevent me from training as much as I should. I need to remind myself that I must lose or let go of seeing myself as either teacher or student and just train. Defining myself by any role means I will strive to operate as that role, when in fact I am many roles at the same time - sempai/kohai (senior/junior) and sensei/deshi (teacher/student).
As long as I Gambatte in true Kurai Dori, with the zero of Sutemi, then I am truly walking a budo path.
Easier said than done, eh?
Sunday, October 19, 2008
What I'm up to...
Hi friends! Well, I still haven't finished documenting my Japan trip and it's been, what, over a year? I have all my notes, but just can't find the right words to properly put it all down in a digestible, reader-friendly format. Oh well, maybe someday soon I'll just throw it up on my blog and let you guys decipher it.
For the last couple weeks, I've had a couple women take interest in the class! This is big because women don't usually come in. I think this happens for a few reasons:
1. We are not a "workout" class - most of the women at Intel seem to only be interested in working out. Since there is a free karate class, a yoga class and other such venues which would serve that goal better, they go elsewhere.
2. We are all guys - believe it or not, I have found that most women are not comfortable training in a group made up of guys. Considering the nature of the class (i.e. combat training), I can see how this is intimidating.
3. Most of the guys are black belt ranked - even with a newer green belt and an "unbelted" gent in class most nights, the rest are all at shodan. This could intimidate a new person (male or female) into thinking they would be dragging down the training. They don't understand that we operate on a sempai/kohai (senior/junior) structure, where the senior ranks take care of the lesser ranks. So, actually, they would be training personally with someone who can help them.
All these factors are things which I am trying to overcome. Even with those inhibitors, I still have had two women come in. One also took her free class to try out the training and is committed to coming back this week. The other sat in and watched a class and is scheduled to come in this week for her free "test drive" of the training. From her attitude and emails to me, I think she will also commit to the group.
This is a huge plus to the dynamic of the training.
My guys need this. They need women in the class. They need the unique perspective and attributes they bring to the class. They need to be hit and thrown by women and not be too intimidated to hit or throw women. Real life presents dangers in all forms. A real attacker could very likely be a woman. I think it is dangerous to assume attackers are always men, always criminals and always untrained fighters. Real attackers could be any type of person, at any moment, with any skill level, and motivated by any number of reasons (even ones which lack any basis in reality!).
It is my hope that these two women will not only bring this lesson to the class, but to also provide the motivation for other women to also step onto the mat with us.
This week, we're going to look at a technique called Muso Dori, which is basically an extended armbar, or elbow lock. It ends with taking someone down to the ground on their front. The technique involves using the control of the arm and putting them on their front as a means to prevent them from drawing a sword. Thus, it has been loosely interpreted as "Warrior Pair Take", which means that both swords are controlled (samurai normally wore two swords) through the taking of one arm and pinning them on their front.
However, this technique can also be used in many ways, such as to lock the elbow upward, outward, downward, and using the body (or any object) to provide the leverage on the elbow. Many techniques use this concept and are called by different names. The term "dori" means to "break" or render useless, which can also be the intent of this technique on a basic level. However, it is important to understand that "breaking" and "rendering useless" do not always mean the same thing.
This leads me to the concept of "Life Giving Sword". A sword master was approached by his senior student, who took out his sword and stuck it in a stream. A leaf floating down the stream was cut in two by the blade as it went by. The student told his master, "see, master, how skilled I am with the sword!".
The master took out his own sword and stuck it into the stream. Another leaf came floating down and, once it reached the blade, gently turned and floated around it without being cut. The master turned to his student and said, "you see, to be a true master is to use your sword to give life, not take life."
Of course, this is a bad retelling of this story. But, it illustrates the concept of how it is not mastery to take a technique to it's violent conclusion, but to achieve the same goal (peace) without having to, or being dependent on, injuring or even killing your attacker. All techniques have a "zero point", a point where they are at your mercy, their power being nullified, their balance taken, their structure broken, and they haven't yet been thrown, hit, stabbed, or otherwise physically decimated. At that moment, you have a choice - life or death. You can take them or leave them.
If you decide to take them, you also have a choice. You can keep them at that "zero point", where they can't do anything but fall. You don't beat them - they give up. You don't throw them, they just fall. You don't hit them, they just run into your weapons. You don't destroy them, they implode themselves.
You don't actually "do" anything. That's being "zero".
Anyway, off to finish making dinner...
For the last couple weeks, I've had a couple women take interest in the class! This is big because women don't usually come in. I think this happens for a few reasons:
1. We are not a "workout" class - most of the women at Intel seem to only be interested in working out. Since there is a free karate class, a yoga class and other such venues which would serve that goal better, they go elsewhere.
2. We are all guys - believe it or not, I have found that most women are not comfortable training in a group made up of guys. Considering the nature of the class (i.e. combat training), I can see how this is intimidating.
3. Most of the guys are black belt ranked - even with a newer green belt and an "unbelted" gent in class most nights, the rest are all at shodan. This could intimidate a new person (male or female) into thinking they would be dragging down the training. They don't understand that we operate on a sempai/kohai (senior/junior) structure, where the senior ranks take care of the lesser ranks. So, actually, they would be training personally with someone who can help them.
All these factors are things which I am trying to overcome. Even with those inhibitors, I still have had two women come in. One also took her free class to try out the training and is committed to coming back this week. The other sat in and watched a class and is scheduled to come in this week for her free "test drive" of the training. From her attitude and emails to me, I think she will also commit to the group.
This is a huge plus to the dynamic of the training.
My guys need this. They need women in the class. They need the unique perspective and attributes they bring to the class. They need to be hit and thrown by women and not be too intimidated to hit or throw women. Real life presents dangers in all forms. A real attacker could very likely be a woman. I think it is dangerous to assume attackers are always men, always criminals and always untrained fighters. Real attackers could be any type of person, at any moment, with any skill level, and motivated by any number of reasons (even ones which lack any basis in reality!).
It is my hope that these two women will not only bring this lesson to the class, but to also provide the motivation for other women to also step onto the mat with us.
This week, we're going to look at a technique called Muso Dori, which is basically an extended armbar, or elbow lock. It ends with taking someone down to the ground on their front. The technique involves using the control of the arm and putting them on their front as a means to prevent them from drawing a sword. Thus, it has been loosely interpreted as "Warrior Pair Take", which means that both swords are controlled (samurai normally wore two swords) through the taking of one arm and pinning them on their front.
However, this technique can also be used in many ways, such as to lock the elbow upward, outward, downward, and using the body (or any object) to provide the leverage on the elbow. Many techniques use this concept and are called by different names. The term "dori" means to "break" or render useless, which can also be the intent of this technique on a basic level. However, it is important to understand that "breaking" and "rendering useless" do not always mean the same thing.
This leads me to the concept of "Life Giving Sword". A sword master was approached by his senior student, who took out his sword and stuck it in a stream. A leaf floating down the stream was cut in two by the blade as it went by. The student told his master, "see, master, how skilled I am with the sword!".
The master took out his own sword and stuck it into the stream. Another leaf came floating down and, once it reached the blade, gently turned and floated around it without being cut. The master turned to his student and said, "you see, to be a true master is to use your sword to give life, not take life."
Of course, this is a bad retelling of this story. But, it illustrates the concept of how it is not mastery to take a technique to it's violent conclusion, but to achieve the same goal (peace) without having to, or being dependent on, injuring or even killing your attacker. All techniques have a "zero point", a point where they are at your mercy, their power being nullified, their balance taken, their structure broken, and they haven't yet been thrown, hit, stabbed, or otherwise physically decimated. At that moment, you have a choice - life or death. You can take them or leave them.
If you decide to take them, you also have a choice. You can keep them at that "zero point", where they can't do anything but fall. You don't beat them - they give up. You don't throw them, they just fall. You don't hit them, they just run into your weapons. You don't destroy them, they implode themselves.
You don't actually "do" anything. That's being "zero".
Anyway, off to finish making dinner...
Sunday, October 5, 2008
On technical knowledge, curriculums, etc...
Long time Bujinkan student/teacher and Japan resident, Paul Masse, has a very good blog. A recent post by him has touched on my own thoughts in regards to technical knowledge vs taijutsu efficiency. In particular, I've been wrestling with the need for any kind of ranking curriculum.
First, the post: http://web.mac. com/phmasse/ martial_profile/ Blog/Entries/ 2008/9/18_ reflections_ on_Name_and_ form.html
What's important to notice from it is the part about how Soke couldn't remember the name of the technique (Musha Dori), but knew what he wanted to do. It was the senior students who knew the name, but struggled in moving with the efficiency and accuracy in which Soke moved. In similar thoughts, Soke has always said to forget the techniques, or throw away the technique. Yet, to forget, one must first know. To throw away, one must first obtain.
Paul wrote that he sees himself as having "the head of a chicken", where a chicken forgets in three steps. Boy, I can certainly relate! I've never been good at memorizing kata, yet I seem to pick up the movements and have evolved into the level of taijutsu I have - which apparently has been good enough to be granted Shidoshi status by Soke and the Shihan senior teachers who know me. Even so, I still find myself spending hours during the week studying the same material, books, videos and various internet sources, looking for the right technical information to match what my heart tells me to work on in the next Intel class. My heart needs little direction, yet my head needs direction, reminders, clarification to what my insides tell me is the right taijutsu skills to practice this week.
So, in looking at my current project of making a kyu to shodan curriculum guide, I am constantly troubled. In every class we hold, I find myself driven by things which are not based on any curriculum guide. As I ran classes focused around 9th kyu, 8th kyu, and 7th kyu material, I leave feeling like I had not really done anything to express my own budo drive. I felt like I just spent a couple hours on nothing more than shallow techniques, like playing with math equations without context and application to anything real. Yet, spending time on simple basics was appreciated by those in class and the improvements in technical skill certainly benefited.
However, with only one class per week on our schedule, spending our time on this sort of training will eventually stagnate the evolution of any "feeling" in our taijutsu. Also, with 9 kyu levels of material, it would surely take half a year to cover it all. What about the new people who missed the first kyu levels covered? Are they going to have to now wait until we come back around again?
This is why I truly detest using a curriculum guide for each kyu rank. Soke commented once that a basic technique like Omote Gyaku is going to be done differently depending on what level the person is. A shodan will do it very different from a 9th kyu. So, the same technique, no matter what it is, can be a test of the student's level of growth. So, I'm left with the concept that it isn't how much you know, but rather at what level you can execute what you do know. Again, I am reminded of the simplicity of the 5 kata of the Sanshin and the 8 kata of the Kihon Happo. Thirteen techniques, which are the base of our Bujinkan taijutsu, and the starting point for endless possibilities.
Yet, we have 9 ryuha with levels of kata, weapons, principles and movement strategies. Literally hundreds of techniques make up the totality of the densho kata.
That's where the 3 books of the Tenchijin Ryaku no Maki comes in, an attempt at bringing together key points in most of the Bujinkan ryuha in one digestible source. But, again, nothing is divided by level of skill or rank of the budoka. Rather, it is divided by principles, concepts and strategies. Another source of technical knowledge.
Something which is being repeated by Soke, Japanese Shihan, and other top shidoshi is the idea that we each are responsible for our own training. That means that this critical balance of technical knowledge and taijutsu skill is purely our own responsibility. As a shidoshi teacher, this releases me from being a teacher in the literal concept. Instead, I am only responsible for providing the right "feeling", to create an experience, and to be a source to help understand it. I am not responsible to spoon feed anything, or accept responsibility for how someone chooses to learn this art - even if their choices are not productive.
All I can do is "gambatte", to "keep going", in my own direction, my own path, and provide the experiences, the inspiration, for others to do the same in their own path. At the same time, I also need to grow, to follow those ahead of me who provide the same direction, inspiration and experiences.
So, what am I to do with ranking material? My current thoughts is to still have the information available for those who want it, but not to focus my teaching on it. Those who want to know something will find their answers, whether through me, another's class, or even independent research. Either way, it is them who make the conscious effort to know. As far as promotions, I am still convinced, as my friend and teacher Dale Seago also believes, that promotions are personal "mile markers" based on the overall training of the budoka - not controlled by the amount of knowledge, but the level of skill one performs their knowledge. As he puts it in his website's FAQ, it's more of a "field promotion", typical to how it is/was done in any other military unit during times of war.
And, in the challenges of daily life in regards to "budo to life" application, we are always at war - war with our own selves, with our daily challenges, with others we struggle to deal with, etc. The body may be at peace, but wars rage in our hearts and minds on a daily basis, sometimes great, sometimes small. The lessons of our budo training should never be limited to our bodies, just as our own budo knowledge should never be limited to our own heads. We must express our budo not just on the mat, but in every aspect of our lives. This is what it means to give life to our budo, to not just limit it to a collection of kata and other technical skill sets. My feeling is that one's true measurement of their budo is not in how well they can perform a kata, but how fully their budo has enhanced their lives. Peace from combat is not enough. Peace in life is farther reaching and at the true root of budo.
You can't learn that from any book, any kata, any video, any website. Only through correct experience can this be realized.
Anyway, these are my current thoughts. Enjoy Paul's post and I also recommend reading the other posts on his blog. He truly is someone who has captured the "feeling" of Soke's budo.
First, the post: http://web.mac. com/phmasse/ martial_profile/ Blog/Entries/ 2008/9/18_ reflections_ on_Name_and_ form.html
What's important to notice from it is the part about how Soke couldn't remember the name of the technique (Musha Dori), but knew what he wanted to do. It was the senior students who knew the name, but struggled in moving with the efficiency and accuracy in which Soke moved. In similar thoughts, Soke has always said to forget the techniques, or throw away the technique. Yet, to forget, one must first know. To throw away, one must first obtain.
Paul wrote that he sees himself as having "the head of a chicken", where a chicken forgets in three steps. Boy, I can certainly relate! I've never been good at memorizing kata, yet I seem to pick up the movements and have evolved into the level of taijutsu I have - which apparently has been good enough to be granted Shidoshi status by Soke and the Shihan senior teachers who know me. Even so, I still find myself spending hours during the week studying the same material, books, videos and various internet sources, looking for the right technical information to match what my heart tells me to work on in the next Intel class. My heart needs little direction, yet my head needs direction, reminders, clarification to what my insides tell me is the right taijutsu skills to practice this week.
So, in looking at my current project of making a kyu to shodan curriculum guide, I am constantly troubled. In every class we hold, I find myself driven by things which are not based on any curriculum guide. As I ran classes focused around 9th kyu, 8th kyu, and 7th kyu material, I leave feeling like I had not really done anything to express my own budo drive. I felt like I just spent a couple hours on nothing more than shallow techniques, like playing with math equations without context and application to anything real. Yet, spending time on simple basics was appreciated by those in class and the improvements in technical skill certainly benefited.
However, with only one class per week on our schedule, spending our time on this sort of training will eventually stagnate the evolution of any "feeling" in our taijutsu. Also, with 9 kyu levels of material, it would surely take half a year to cover it all. What about the new people who missed the first kyu levels covered? Are they going to have to now wait until we come back around again?
This is why I truly detest using a curriculum guide for each kyu rank. Soke commented once that a basic technique like Omote Gyaku is going to be done differently depending on what level the person is. A shodan will do it very different from a 9th kyu. So, the same technique, no matter what it is, can be a test of the student's level of growth. So, I'm left with the concept that it isn't how much you know, but rather at what level you can execute what you do know. Again, I am reminded of the simplicity of the 5 kata of the Sanshin and the 8 kata of the Kihon Happo. Thirteen techniques, which are the base of our Bujinkan taijutsu, and the starting point for endless possibilities.
Yet, we have 9 ryuha with levels of kata, weapons, principles and movement strategies. Literally hundreds of techniques make up the totality of the densho kata.
That's where the 3 books of the Tenchijin Ryaku no Maki comes in, an attempt at bringing together key points in most of the Bujinkan ryuha in one digestible source. But, again, nothing is divided by level of skill or rank of the budoka. Rather, it is divided by principles, concepts and strategies. Another source of technical knowledge.
Something which is being repeated by Soke, Japanese Shihan, and other top shidoshi is the idea that we each are responsible for our own training. That means that this critical balance of technical knowledge and taijutsu skill is purely our own responsibility. As a shidoshi teacher, this releases me from being a teacher in the literal concept. Instead, I am only responsible for providing the right "feeling", to create an experience, and to be a source to help understand it. I am not responsible to spoon feed anything, or accept responsibility for how someone chooses to learn this art - even if their choices are not productive.
All I can do is "gambatte", to "keep going", in my own direction, my own path, and provide the experiences, the inspiration, for others to do the same in their own path. At the same time, I also need to grow, to follow those ahead of me who provide the same direction, inspiration and experiences.
So, what am I to do with ranking material? My current thoughts is to still have the information available for those who want it, but not to focus my teaching on it. Those who want to know something will find their answers, whether through me, another's class, or even independent research. Either way, it is them who make the conscious effort to know. As far as promotions, I am still convinced, as my friend and teacher Dale Seago also believes, that promotions are personal "mile markers" based on the overall training of the budoka - not controlled by the amount of knowledge, but the level of skill one performs their knowledge. As he puts it in his website's FAQ, it's more of a "field promotion", typical to how it is/was done in any other military unit during times of war.
And, in the challenges of daily life in regards to "budo to life" application, we are always at war - war with our own selves, with our daily challenges, with others we struggle to deal with, etc. The body may be at peace, but wars rage in our hearts and minds on a daily basis, sometimes great, sometimes small. The lessons of our budo training should never be limited to our bodies, just as our own budo knowledge should never be limited to our own heads. We must express our budo not just on the mat, but in every aspect of our lives. This is what it means to give life to our budo, to not just limit it to a collection of kata and other technical skill sets. My feeling is that one's true measurement of their budo is not in how well they can perform a kata, but how fully their budo has enhanced their lives. Peace from combat is not enough. Peace in life is farther reaching and at the true root of budo.
You can't learn that from any book, any kata, any video, any website. Only through correct experience can this be realized.
Anyway, these are my current thoughts. Enjoy Paul's post and I also recommend reading the other posts on his blog. He truly is someone who has captured the "feeling" of Soke's budo.
Saturday, October 4, 2008
The path continues...
Yeah, I know. You've been checking back with no new posts by me being written. In frustration, you've contemplated deleting my blog from your favorites. Yet, you keep checking back.
Well, here it is - a new post!
I have been VERY busy and haven't had time to keep this updated. It has been over a year since having gone to Japan and I'm already feeling like I've missed so much. Yet, even with such a distance from that trip, I can still "feel" what I experienced. I was watching, of all things, a remake of a Godzilla flick the other day. They showed scenes set in a small town in Japan and suddenly all the things I experienced while living in that small Noda city came flooding back to me. I really felt as if it was only yesterday since I was there! Japan truly is a remarkable place and the people amazing.
My Intel classes have been going regularly since coming back. I've felt a real compulsion to focus on the fundamentals. Over the last few months, I ran an intense series of classes focusing heavily on conditioning, bag striking and drills. Now, I am focused on technical simplicity and precision in the fundamental areas of our Sanshin no Kata and Kihon Happo, which are the center pieces of Bujinkan training.
I've had some new people come and go. I had a long time regular suddenly stop coming, saying he had other things going on and was getting his training from a friend of mine outside of Intel. I'm ok with that, since I have always endorsed people taking charge of their training and to get out and learn from others.
Lately, I've had a drop in new people coming in. This has been primarily due to the drop in new employees Intel has been hiring. The other reason has to do with a karate class which shares the facility on alternate nights. The karate class is a free class, whereas I charge a small fee. However, since most people there seem to be looking for fitness and conditioning, a free class certainly appeals to them more than mine. Again, that's ok. I'd rather have a handful of serious budo students instead of a large group of people who are really only there to get in shape. Those people don't last, nor do they have the commitment to give the training the proper respect it deserves. They are not budo students. They are hobbyists.
I am excited to see so many of my fellow Bujinkan shidoshi making the trip to Japan this year. In fact, one of my friends is there right now! I am jealous, of course. But, I'm also excited for them. I only hope I can get with them when they return and pick their brains on what they were taught. Of course, I also hope some of that "feeling" they get from training with Soke and the Japanese Shihans will rub off on me.
It's like a drug addiction. Once you've experienced "the feeling", you find yourself craving more.
Anyway, this week we're going to work on Musha Dori from the Kihon Torite Kata. This is a same-side arm wrapping elbow/shoulder leverage which is designed to dislocate the shoulder. At minimum, it's a great technique to use to control the spine and balance of the attacker. From there, many possibilities exist.
I have a new person coming in to try out the training - a 25 yr old female! I would love to have her as part of the class. They guys there need to experience training with women more. I hope she is satisfied enough to decide to commit to the class. We'll see...
Stay tuned for more...
Well, here it is - a new post!
I have been VERY busy and haven't had time to keep this updated. It has been over a year since having gone to Japan and I'm already feeling like I've missed so much. Yet, even with such a distance from that trip, I can still "feel" what I experienced. I was watching, of all things, a remake of a Godzilla flick the other day. They showed scenes set in a small town in Japan and suddenly all the things I experienced while living in that small Noda city came flooding back to me. I really felt as if it was only yesterday since I was there! Japan truly is a remarkable place and the people amazing.
My Intel classes have been going regularly since coming back. I've felt a real compulsion to focus on the fundamentals. Over the last few months, I ran an intense series of classes focusing heavily on conditioning, bag striking and drills. Now, I am focused on technical simplicity and precision in the fundamental areas of our Sanshin no Kata and Kihon Happo, which are the center pieces of Bujinkan training.
I've had some new people come and go. I had a long time regular suddenly stop coming, saying he had other things going on and was getting his training from a friend of mine outside of Intel. I'm ok with that, since I have always endorsed people taking charge of their training and to get out and learn from others.
Lately, I've had a drop in new people coming in. This has been primarily due to the drop in new employees Intel has been hiring. The other reason has to do with a karate class which shares the facility on alternate nights. The karate class is a free class, whereas I charge a small fee. However, since most people there seem to be looking for fitness and conditioning, a free class certainly appeals to them more than mine. Again, that's ok. I'd rather have a handful of serious budo students instead of a large group of people who are really only there to get in shape. Those people don't last, nor do they have the commitment to give the training the proper respect it deserves. They are not budo students. They are hobbyists.
I am excited to see so many of my fellow Bujinkan shidoshi making the trip to Japan this year. In fact, one of my friends is there right now! I am jealous, of course. But, I'm also excited for them. I only hope I can get with them when they return and pick their brains on what they were taught. Of course, I also hope some of that "feeling" they get from training with Soke and the Japanese Shihans will rub off on me.
It's like a drug addiction. Once you've experienced "the feeling", you find yourself craving more.
Anyway, this week we're going to work on Musha Dori from the Kihon Torite Kata. This is a same-side arm wrapping elbow/shoulder leverage which is designed to dislocate the shoulder. At minimum, it's a great technique to use to control the spine and balance of the attacker. From there, many possibilities exist.
I have a new person coming in to try out the training - a 25 yr old female! I would love to have her as part of the class. They guys there need to experience training with women more. I hope she is satisfied enough to decide to commit to the class. We'll see...
Stay tuned for more...
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