Outside Training

This started as a quick note I was going to toss off in a couple of minutes.  More than an hour later it had gotten a little out of hand.  Sorry about that.

I spent about 3 hours in the dojo this morning. We warmed up with the Seiza No Bu from Shinto Hatakage Ryu Iai Heiho, and then I taught Rick a new kata, Ushiro, from the Tachi Waza No Bu.  After that we did some kenjutsu, and suddenly 2 hours were gone and he had to go to.  Then I worked on some kata from Shinto Muso Ryu alone.  It was good dojo practice.  The thing I haven't been doing enough of recently though is the outside training.  I need to be doing more of this.  That’s my plan for this afternoon.

For me, outside training is critical, but it's probably not what most people think of.  This doesn't include things like practicing kata and techniques at home.  That's still training inside the style and the system.  Outside training is training that happens outside the formal definition of the styles that I study, and it include some physical training, but mostly it's mental.

The physical training is the smallest part of outside training.  That’s just going to the gym to make sure all parts of my body are getting the exercise they need to be balanced and healthy and able to support what I do in the dojo.  A little time in the gym can make the dojo time much more productive, and I do mean a little time.  I’m looking to keep my body balanced and strong, so I spend most of my limited gym time making sure that I’m not getting overly strong in one direction.  I also try to stretch regularly.

The biggest part of my outside training though is reading and thinking.  I read stuff that makes me think about my budo and the principles related to it.  There are some books that I come back to time and time to read and ponder, there are others that I only read once, but they are all part of my training.  My favorite book for the philosophical side of budo, and I absolutely recommend it to everyone who trains in any martial art, is “Dueling With O’Sensei” by Ellis Amdur.   Amdur does a fabulous job of taking some of the great budo cliches and ideas, such as katsujinken and really giving them a hard look under some very real conditions.  He works doing crisis intervention, often with extremely violent individuals, so his starting point is always very concrete and practical.  He’s not taking a theoretical approach.

Right now I’m reading an wonderful biography of the man who influenced modern budo far more than anyone else, Kano Jigoro, the founder of Kodokan Judo, creator of the modern budo rank system, member of the International Olympic committee, sponsor who brought karate master Funakoshi Gichin from Okinawa to Tokyo and introduced karate to Japan, the driving force behind making physical education an important part of the Japanese education system and the person who got Judo included in the Japanese education system.  The book, The Way Of Judo, is loaded with information about budo and Japan during the end of the 19th and beginning of the 20th centuries.  Ideas about what the “Way” Kano saw students of Judo treading and what that means for how he envisioned Judo.  It gives me insight into the kinds of lessons that kata and keiko are intended to teach.

I’m reading books about the history of different Do 道, such as tea ceremony and calligraphy to improve my understanding of the philosophical underpinnings of the concept of Do in Japanese culture.  Budo did not have any sort of national network and discussion until Kano Shihan created Judo.  Before that, all budo was local, though there were some interesting conversations started in old Edo.  On the other hand, tea ceremony dates to the 15th century or earlier, started to get organized into schools under Rikyu in 16th century, and had organizations that stretched across much of Japan by the end of the 1600s.   Tea ceremony styles, calligraphy schools, and flower arranging were having discussions about the nature of training and personal development on a national scale centuries before budo achieved anything close to that level of organization and discussion.  Since tea ceremony and calligraphy were considered essential parts of the training of a true gentleman in Japan, the ideas developed there appear to have quickly found their way into the writings of budo teachers, all of whom were certainly learning calligraphy, and many who were learning tea ceremony.  One surprise for me has been how little Buddhist and Taoist thought has to do with these, and how much Confucian ideas do.

I’m also learning things about physiology and the body under stress that change my understanding of training.  I’ve often heard that competition in the martial arts is supposed to teach you how to react and control yourself under the stress of a real conflict.  I believed it too.  The only problem is that the stress of actual physical conflict is orders of magnitude greater than anything going on in competition.  You don’t get anywhere near the dump of adrenalin and other hormones during competition that you do in a threat situation.  In a threat, adrenalin and other hormones drop into your system, you heartbeat flies up over 170 beats per minute, your fine motor control vanishes, and a number of other things happen.  A good place to start learning about this is Dave Grossman’s book On Combat: The Psychology and Physiology of Deadly Conflict in War and in Peace.  A lot of things I’d heard in the dojo turned out to be completely wrong at fundamental, physiological levels, so wrong that they could get you in serious trouble.  Grossman does a nice job of pulling a lot of research together, and the bibliography could keep you busy for quite a while.

Of course I’m also reading classics of Chinese thought, especially the ones that have had a significant impact on the ideas and thinking of classical Japan where the arts and ways I’m studying and training in were created and developed.  Be sure to read The Art Of War by Sun Tsu, The Tao Te Ching by Lao Tze,  the Chuang Tze, some of the writings of Confucius are essential too (some of Confucius can be difficult.  Start with The Great Learning and some of the Analects.  He seems boring, but he was writing about the essential relationships in life and how to develop as a great human being.  It’s important if you want to understand budo relationships and expectations, especially if you ever travel to Japan).  

I’m going to be reading more about Japanese history as well, so I can place the various ideas within the budo I study in the proper context to be understood.  Things that developed in the Sengoku era of constant war and the early Tokugawa period when people were still afraid that civil war would break out are very different from things developed in the middle Tokugawa era up to about 1850, when the Pax Tokugawa was accepted and expected to continue.  Beyond that, the budo developed at the end of the 1800’s after the fall of the Tokugawa government and the embrace of modern Western technology and the mad dash to overtake the West is very different from all that had come before.  On top of this, if you don’t understand the impact of the US occupation on modern budo, particularly Judo, Kendo and Karatedo, how they are taught and organized, it’s impossible to understand what they really are, and what was jettisoned in the 1950s.  Much was jettisoned, not to make the Americans happy, but rather to please Japanese bureaucrats who were busy crafting a new image for Japan in the international community.

All of this is outside training, but it is vital for my training in the dojo as well.  I admit it, I’m a budo geek, but I believe a basic knowledge of the history of budo, some of its philosophical ideas, and the real physiology of budo and conflict are essential to full growth and development on the Way.  Budo is not just a bunch of movements and techniques.  It absolutely demands a robust philosophical and intellectual framework to give it its proper place in our world.  The only way to get that is through outside training.

Train Every Day, or Everyday Training?

Leading up to the New Year, I ran across a number of proposals for people to make a special effort and do some sort of training every day.  I was a little surprised, because I thought, perhaps naively, that most people do train every day.  Training feels good.  That’s one of the big reasons I’m still studying and practicing and training after all these years.  I really enjoy getting into the dojo and training as often as I can. That’s what most people seem to think of when you talk about training every day.  Everyday training though is what you do all that other time when you’re not in the dojo.  Our training shouldn’t be what we do in the dojo.  That’s where we learn what we have to work on.  The real training is what we do in our everyday life.  

We go into the dojo and we learn and we practice and we refine.  What are we learning and practicing and refining?  If we’re doing karate, we’re learning stances and movements, and how to strike, block and kick from those stances and movements.  In judo we learn to move with good posture so we can throw without being thrown.  In weapons arts, we learn to to handle a sword, staff or other weapon while moving so we are strong and stable and not leaving openings where we can be attacked.  Is there anything common about all of these descriptions?

I’ve said before that the only things I really teach are how to walk and how to breathe.  Once we start learning these fundamentals, there is no reason not to practice them all the time.  How good our budo is depends on how well we master the fundamentals of moving and breathing, so we should be practicing these things every chance we have.   We spend a lot of time in the dojo getting our posture corrected, being told what we are doing wrong with our legs and body.  These corrections aren’t just for the dojo.  Budo practice doesn’t stop when we bow to our teacher, say “Thank you” and leave.  That’s when it begins.

When we walk out the dojo door, we’re walking and breathing.  We are moving.  We should also be practicing applying the lessons about how to stand and walk and breath.  Way back when I started judo in the dark ages, the US Judo Association test requirements included, from the first test, a demonstration of shizen hontai, or natural body posture.  Seems ridiculous, doesn’t it?  We had to demonstrate natural body posture.  If it’s natural, why check for it? It turns out that good body posture isn’t really natural. Our natural postures are loaded with problems.  We slouch.  We push our heads out in front of our bodies.  We look at the floor.  We’re stiff.  We don’t balance well, and have all sorts of other problems.

Good shizen hontai really isn’t natural. It’s optimal.  It’s about standing in an optimal manner that is ready without being stiff, relaxed without collapsing, and capable of moving in accord with whatever happens.  There’s nothing natural about this.  Shizen hontai, it turns out, is tough to do right.  Even after a couple of decades of practice, I’m still working on it.  Standing around is one of those everyday things that I do that is practice every time I do it.  It’s just an everyday thing that is part of my everyday practice.  When I’m standing still, I check how I’m holding my head, and make sure it’s floating properly.  I feel how my legs connect to my pelvis and make sure the weight and stress is equal.  I make sure my butt isn’t sticking out in back, that my hips are under my shoulders and above my ankles.  There are always little things to correct.  I won’t even talk about all the things I’m trying to fix in my sitting posture.

Walking is really tough.  I have to pay attention to where I’m going while I try to correct various problems.  When I get too involved with fixing my movement, I’ve been known to walk into doors and walls.  So in addition to making sure I’m moving smoothly, maintaining good balance and posture, keeping my whole body working as a coordinated whole and breathing properly from my diaphragm, I have to pay attention to where I’m going.  I’m nowhere near good enough to try that walking and chewing gum simultaneously thing.  That would be a disaster.   

Standing and walking are everyday activities.  These are activities I do every day.  The are also integral parts of my training.  The more I integrate proper stance and movement into my everyday activities, the less I have to focus on them when I’m in the dojo training.  I practice the fundamentals all the time, because they are fundamental.  In judo and jodo and iaido, good fundamental movement and posture is more powerful than anything else I can do.  

Good movement and posture isn’t just for the moments of the kata, or the 3 minutes between “Hajime!” and “Yame!”  Good posture and movement is for every moment of every day.  It’s great practice for what we do in the dojo.  It makes the practice in the dojo more relaxed, more a part of me and less something that is being imposed upon my body by my mind.  Body and mind are working together.  Even more though, this is the everyday application of what I’m learning in the dojo.  I’m walking casually with good balance, proper, relaxed breaths, and solid, stable movement.  

When I’m under fire in a meeting or a discussion or dealing with one of the many complete jerks the universe seems to have such an abundance of, I’m standing casually with proper balance, relaxed and breathing deeply, with relaxed shoulders and back, nothing showing that the verbal attacks could be upsetting me, relaxed even though the jerk is trying to intimidate me by getting right in my face and trying to steal my personal space.  It’s amazing how powerful a practical application of budo this is.  No matter how intense the attacks and the attempts at intimidation, it’s surprising how quickly they wilt and melt away when they don’t have any visible effect. I’ll admit, it can be almost as stressful as when my teacher decides it’s time for my training to be ramped up to the next level of intensity, but that’s part of the training and the application.  The more I make these fundamental parts of budo fundamental parts of my everyday training, the less effort it takes to stay relaxed and stable and calm regardless of what’s coming at me.

This is budo after all.  Budo is a path that leads through all parts of life, not a single place set apart from everything else and hidden from the rest of life.  It’s supposed to seep out of the kata and dojo and permeate our whole lives, our whole selves.  The first, and perhaps most important part of us that budo should color is how we move and carry ourselves.  This should be something that gets worked on and polished all the time.

Training isn’t something we do every day. There shouldn’t be anything special about training. Just like taking a shower, getting dressed and eating breakfast, training is an everyday activity.  Don’t train every day.  Make the everyday your training.

Mindful training

I write a lot about how to train in kata, and uke's role in pushing and stressing their partner by changing the speed, rhythm, timing and intensity of the kata.  I tell people to never train anything more than once.  My point with all of these is to develop the skill at a higher level than just automatic.  Whenever we do something, we should be fully engaged or we aren't training well, and we aren't learning good budo.  This article is a great discussion of the proper mindset for training and learning anything.  "Going From Good To Great With Complex Tasks"

The Dojo As The World: Learning To Deal With Violence And Power

                                                

“If the aikido training mat is the world, it’s the world under a magnifying glass. Subtle personality quirks are made large and clear. Hidden agendas come quickly to light. Every attempt at overreaching is revealed in sharp relief.”—

George Leonard Sensei

“The Way of Aikido - Life Lessons from an American Sensei”

                   

Budo, like many things, can be seen as a microcosm of life.  The dojo is a lot like the world.  It’s a part of the world so this shouldn’t surprise us.  What is often surprising is how intense experiences in the dojo can be.  Activities in the dojo are a lot like any other place where people gather to participate in a shared interest.  In the dojo though, everything seems more focused and intense.

Why should budo training in the dojo seem so much more intense than other activities?

Maybe it’s because in the dojo we are dealing with essential issues that we sweep under the rug and that polite society tries to avoid or hide rather than face head on.  In the dojo we deal with violence and power and force.  None of these things are even discussed much in polite society, yet we deal with them all the time.  It is considered unseemly to suggest that violence and force  are applied in life, or that people use power in ways that are bad for those around them.

I’ve written about trust in the dojo before.  That trust is built precisely because we are working with these raw building blocks of violence and power and force.  Society works to suppress physical violence and expressions of force and naked power.  This isn’t necessarily a bad thing.  I’m pretty sure I don’t want to live place where these are frequently in play.  I like living in a place where violence and physical encounters are rare.  That doesn’t mean we shouldn’t understand them and be able to deal with them.

We practice actual violence in the dojo.  We train in the purposeful application of force. These things translate into real, physical power.  Regardless of the ways in which society suppresses the use of violence, force, and power, they exist in society and are used in a myriad of subtle and not so subtle ways.  People use the implication of physical power, or the threat of the use of other power, whether economic or social, to get what they want.

In the dojo, violence, force, and power are all out in the open, and we have to learn not only the mechanics of how to do violence and apply power, but how we feel about these things.   Some people come in very timid and unsure of themselves and afraid to use whatever power they do possess.  Others enter the dojo brimming with apparent self-confidence and believing their strength will make them powerful fighters right away.  There are people who have had bad experiences being subjected to violence and sometimes there are people who have been bullies who are looking to enhance their reputation for power.  There all the other folks strung out along the spectrum, each with their own agenda and expectations.

In the dojo we deal with violence, force and power at their most basic level.  If I’m teaching sword or staff work, one of the first things that happens is I tell my student to hit me, and she doesn’t. She pulls the cut or strike. So I tell her to hit me again.  And again she doesn’t hit me.  Consistently new students will pull cuts because they don’t want to hurt anyone. This is the most common reaction the first time I ask a student to hit me. Most students have an admirable hesitation to do things that will hurts another person.  One part of training is learning to trust their partner, and one part is learning to trust themselves.  

Which is harder to do depends on the student.  Some of them have learned to be afraid of their own power, so we have to work together until they can commit to trying to hit me without fear that I will be angry or upset when they do.  Mostly there is no problem here.  As the teacher in a koryu tradition, I’m used to being the beating dummy for new students.  They need someone to attack that can safely handle what they are doing.  They have to invest the time to develop control and precision.  The time this takes varies a lot.

It’s wonderful watching students develop.  Those who are afraid of their power gradually learn that it’s ok to use it in the dojo.  The dojo is a safe place to learn about power.  Students take time developing a new relationship with power and violence.  One goal is for students who are afraid of their power and any sort of violence to establish a relationship with power and violence that contains neither fear nor domination.  Power is a tool, and I want my students to be comfortable with it, but not enthralled with using it.

I do get a few on the other end of the spectrum though, who try wholeheartedly to put me in the hospital with a concussion.  Some of them are already brimming with confidence.  Some assume that if I’m dumb enough to tell them to hit me, I deserve whatever I get.  Some are bringing their own issues to the dojo and are just thrilled to have someone to hit.  Strangely enough, one of the goals for these students is the same as for the students who are afraid of their power: to establish a relationship with power and violence that contains neither fear nor domination nor an excessive reliance on it.

The dojo is a microcosm of life, and it is populated by all the same characters the rest of life is filled with.  What is unique is how raw the interactions in the dojo are.  Dojo etiquette can feel unbelievably stiff and strict, but that’s because it has to mediate the raw power and violence that is the life of a dojo. We see how people handle the etiquette and we see how they relate to power and violence.  We see how they treat their partners and we learn how they respect others.  This is life in a jar.  We get to practice all those encounters we have every day outside the dojo where the power and violence are only implied and suggested in place and manner where the power and violence is overt and literally in your face.

That jerk who insists on intimidating people by standing way too close and leaning into people’s faces?  He’s in the dojo and he’s still trying to push too close and intimidate you.   Don’t worry about it.  Here it’s not only acceptable to push him back, it’s entirely appropriate, and if you combine it with a gentle whack up side the head to remind him to keep safe ma’ai, all the better. The quiet one in the corner cubicle who is always worried about not upsetting anyone and keeps her head ducked down so you can’t see her eyes?  She’s there, and give her all the respect she deserves.  Just coming in the door is one of the toughest things she’s ever done.  That mouthy, arrogant guy who knows he’s better than everyone?  He’s there too, and hide your smile.  Yes, he’s going to get slapped down repeatedly by the seniors until he learns that he’s not better than everyone, but it’s rude to show how much you enjoy seeing it happen.  The guy who seems to like causing pain and problems purely for the pleasure of being able to cause them?  Yes, he’s here too, and the seniors will undoubtedly let him know that unnecessary pain and violence won’t be tolerated here.  They’ll probably let him know this and start ratcheting up the amount of pain and violence he receives until he gets the message. All the types of people that you meet in the world come walking through the dojo door, bow at the side of the training space, enter and take part.

So is there anything different from the dojo that makes putting up with all of these characters worth the bother?  Really, they are bad enough at work or in the gym where they aren’t allowed to act out their issues physically, so why would anyone want to put up with them in the dojo where they can act upon all the implied violence of polite society?  

Perhaps because all of us in the dojo are working on the same things, whether we know it or not.  We are learning to handle our own ability for violence as well as the extent and precision of our own power.  Whatever issues we have outside the dojo will be clear to everyone in the dojo.  It doesn’t matter what issues we bring with us though, in the dojo we all learn to generate and apply power with precision, whether the application is straightforward or subtle.  Some have trouble using power and violence, others are completely comfortable with it. The ones who have issues using power and violence gradually become adept at it.  Eventually I don’t have to tell them to hit me.  They know they can do it, that it’s expected and that it’s okay. They become comfortable with their ability to apply power and not hurt me, because they choose not to.  They get comfortable with being pressured and attacked.  The ones who had learned to pressure and attack people outside the dojo discover that always pressuring and attacking people may not be the best route.  Everyone develops a new relationship with violence and power and force.  

Out there in the world we have to make do applying the lessons we’ve learned.  In the dojo, despite having all the same people and issues are staring back at us, or perhaps because they are there with us, we are actively working to learn new lessons about violence, power and force.  Both the overly aggressive and the overly timid can learn the same lessons about being discriminating as to when and how much force to apply.  We learn to discriminate between when someone is an actual threat and when they are trying to be threatening from what is in truth a weak position.  The timid learn that they have power and how to use it.  The aggressive learn that being overly aggressive is not a successful strategy.  Both are learning when and how to apply force and when not to.  They learn how use the power they possess and not place themselves in weak positions.  

The dojo is the world in microcosm.  All the same people and problems are gathered there.  The interactions in the dojo are intensified because all the issues with power and violence are out in the open and being actively worked with.  The wonderful thing is that in the dojo we are all learning to better understand and appreciate the use of power, force and violence.  We learn when to use it and when not to, what can be successful and what will be ruinous, when to push back and when to just get out of the way.  It’s the world in microcosm, but better, because we are learning what to do in the world instead of just stumbling along with whatever lessons life happened to teach us before.

A Wonderful Dojo

I've seen some impressive dojo in my travels, but never anything like this.  This gentlemen dug out a a 6 meter x 4 meter cave and made a truly impressive dojo!

http://www.shinsokai.com/the_shinsodo.php

What impressive dojo have you seen?

What Kata Isn't

Let’s get this straight.  Classical martial arts kata are not practice fighting.  They are not what fighting is or was. Martial arts kata do not simulate combat conditions.  They do not recreate actual combat scenarios.  If kata aren’t any of these things, then what are they, and why bother with them?

Kata are pre-arranged training sequences.  Kata are training scenarios for learning about essential elements of conflict.  I train in both classical and modern Japanese martial arts, and both use a lot of kata.  Classical arts tend to focus almost entirely on kata training.  Gendai arts like Judo use a combination of formal kata training, randori/sparring, and informal kata.

Kata are not for mimicking combat . Kata are for getting better at combat. They are a training tool for learning the skills necessary for dealing with combat.  They are an exceptional tool that has survived hundreds of years of testing and application. As a training tool, they provide a framework for practicing various aspects of combat, not just repeating techniques or practicing in a sparring situation where much of what is effective is not acceptable because of the risk of injury.  

Kata is not sparring, and with good reason.  All sparring assumes a dueling scenario.  2 people faced off and fighting.  Any equipment is equal.  There are no surprises, no unexpected changes. There is an assumption of fairness.  Kata is not handicapped by any of these of these assumptions.  Kata allows a much broader investigation of conflict conditions.

Classical martial arts kata generally start out simple, but they rarely assume anything is fair or equal.  Araki Ryu Kogusoku is famous for one of the first kata taught to its students.  It assumes asymmetrical armament (tori has a tray, uke has a tanto), and applies surprise to defeat the better armed opponent.  There is nothing fair about this situation.  It is unfair and tricky and applies deception.  Just like a lot of conflict in real life.  Sparring is worthless for learning these lessons.

The kata of Kodokan Judo, unlike the games of Olympic Judo, rarely assume anything is fair or balanced.  The Kime No Kata is a great example.  It is a set of kata of encounters between two people.  One person, always unarmed, is attacked in sequence in a variety of scenarios.  First the two are kneeling facing each other, as if talking, and one, uke, attacks the other in a variety of unprovoked and basically surprise attacks.  Then uke attacks from the rear.  After that a succession of attacks with a knife from the front and side.  Then both stand up and there are unarmed attacks from the front, side and rear, followed by attacks with knife, stick and sword.

Sparring is extremely limited in so many ways that kata is not.  In all of these jujutsu kata, the only thing the person being attacked, nage in Judo terminology, know is what attack is coming.  They don’t know when, or how fast, or from what range, or how strong the attacks will be.  Uke has complete control over these.  

One complaint sparring enthusiasts often make about kata is that you always know what attacks are being made, so it’s never a surprise.  The same is true in sparring.  In sparring a very small set of techniques and attacks are allowed, and the vast majority of possible attacks are excluded under the rules.  On top of that, in sparring the attacks are always coming from the front, eliminating 75% of the directions attacks come from.  With it representing such a tiny fraction of possible encounters, sparring seems quite overrated as a training method for anything except sports encounters.

Another thing kata isn’t is completely prearranged.  Kata leave a lot of room for changes in range, timing and rhythm. In koryu bugei systems, the uke is always supposed to be the senior, more experienced person.  It’s uke’s job to control the speed of the kata so their partner is always learning and being pushed into new territory.  In addition, just because know exactly which attack is coming doesn’t mean handling the attack is easy.  No one tells uke when he has to attack.  Uke gets to decide the exact moment of the attack, its speed and intensity.  I have had uke’s drive me completely helpless just by drawing out the attack a little bit and then drawing me into responding at a different rhythm and speed than they attack with.  This left me wide open with a big stick incoming at speed and completely unable to do anything about it.

Kata isn’t locked into one interpretation.  Uke’s job is to adapt the kata’s speed, intensity and range to the student’s level so they learn as much as possible from the training.  Kata also isn’t locked into just one uke.  If you train with many different uke, each will bring different things to the training, things that make each practice of the kata unique.  Different sizes, heights, strengths, speeds and levels of experience in each uke  all combine to change the kata every time you do it.

Kata doesn't have to work every time you do it.  In fact, when you are learning, it shouldn't work a lot of the time.  You should be making mistakes and your partner should be stopping to show you why that particular way of doing it won't work.  There is abundant room in kata training for failing.   Are you getting bored?  Then uke should ramp up the speed so you are having difficulty doing the kata.  Or get a more powerful uke. Or one who is difficult for your to read. Boredom banished.  If you are practicing kata in such a way that you can always make it work, you're doing it wrong.

Kata isn’t some dead, fossilized thing that you trot out to see how things were done at some time in the past.  Kata are vital and alive and being changed and adapted all the time.  No one says you and your partner can’t decide to try the kata differently and see what an appropriate response would be if you change one element.  For advanced students, that’s a great thing to try.  The creation of kata isn’t over either.  People are creating new kata all the time.  Most new kata don’t end up being preserved and passed on, but sometimes the kata have enough value that they are added to their system.  The history of styles like Eishin Ryu and Shinto Muso Ryu show how things were added to these systems down through the centuries.  Gendai budo do the same.  Kodokan Judo didn’t create the Kodokan Goshin Jutsu until the 1950s.  Over time, kata get tested, and the worthwhile ones are kept and passed on, while the others are dropped and forgotten.

Kata are a teaching method for practicing the most fundamental and important aspects of conflict.  They are a time tested method that allows you to practice all sorts of dangerous attacks and defenses in a controlled manner.  Kata allow attacks from every angle at all sorts of speeds and force levels, and they allow that practice in all sorts of asymmetrical match-ups. Kata give practitioners the opportunity to practice these match-ups at a variety of speeds, strengths and intensities, so they can grow and their skills progress. 

Getting Out Of The Comfort Zone

We like training.  It’s fun. We value it.  Training is good for us.  That’s why we do it.  We like what we are doing and what it does for us.  All those benefits that budo training is supposed to give are great, right?  Budo is great training for the body, all that exercise and developing speed and agility and strength.  Then there are those mental benefits of being calm and centered and confident and mentally resilient.

Expect when we aren’t actually getting most of these benefits.  It’s easy to train and not really progress.  I know there have been periods where I went to judo and did the whole workout, and never really progressed or improved in any of the areas I just listed.  Yes, it was a good workout and I maintained my level of fitness.  Yes, the exercise felt great.  Yes, I did a lot of techniques, but they were all techniques I already had a reasonable level of mastery of.  Yes I had to focus and work my mind but it was more of a reinforcement and repeat of lessons learned.  I knew what I could do, and I did it.

What I didn’t do was more.  I didn’t push my body to its limits of strength. I certainly didn’t do anything that made me develop my speed or agility.  When it came to mental training, I did things I was already confident that I could do.  It’s easy to be calm and centered when you’re working well within your comfort zone.

None of this is really training.  It’s more like maintenance.  It’s more like keeping up with what I’ve achieved in the past.  It doesn’t improve me in any way though.  In truth, even when I’m doing those things, I’m diminishing.  When I don’t test my limits they start shrinking because I’m not sure where they are.  If I’m not out close to the edge, I lose sight of where it is and my imagination always makes it closer than it really is.  When I’m not sure where the edge is I naturally give myself a plentiful safety zone so I don’t accidentally stray across the edge into uncertain territory.

I will admit, there are times in life when just treading water is tough enough. Most of the time though, we can do better.  The question is, how do we know we’re doing better?  A simple clue is your answer to the question “Am I in my comfort zone?”  If you answer yes to this question, you’re not getting any better.  If you’re not in your comfort zone, even if you’re just a little bit outside it, you’re pushing your limits and growing.

Ultimately, I’m responsible for the progress of my training.  I have to push myself and find people to help me advance each step along the road.  In judo, if I just show up every week and do my stuff, no will say anything, and people will be happy that I’m participating.  If I want to to really learn, they’ll be thrilled. It’s my choice, and my responsibility.  We each have to work at pushing our limits.  

For most of us, the first time we step foot in the dojo we are pushing against more limits than we realize.  We are learning to master our bodies and our minds.  We are learning about power and conflict dynamics in the most fundamental way, by actually learning to fight.  We are learning to go beyond the raw physical conflict and master our minds and ourselves.  Often, we are pushing limits society has told us we can’t go beyond, that we can’t be deal with violence because good people don’t do that.  It can be difficult if you’re male.  I can’t imagine the pressure against that first step if you’re female.

Once we’ve taken that first step and trained for a while, the new danger is complacency.  After we achieve a certain degree of competency at budo, or anything, the danger is leaning back, letting out a big sigh, and thinking “I’m good”.  At that moment we’re in danger of stopping dead in the path and not learning anything new.  This is true of anything we do, not just budo.

In a lot of things in life, a certain level of competency is sufficient.  One of the wonders of budo is that there is no such thing as good enough.  I have been privileged to train with people in their 80s and 90’s who were,and are, striving to improve.  They still get out in the dojo and actively work at becoming better today than they were yesterday.  Scroll down here and you’ll see the number 91.  That’s the age of Hada Hidetoshi when he passed his 6th dan in iaido on November 19th this year.

The key to this is to keep searching for that edge.  If you’re outside your comfort zone, even just a little, you’re growing.  So how do you know where that edge is?  Well, first, are you at all uncomfortable?  For many years I had the good fortune to train with a wonderful man, Hikoshiso Sensei, in Shiga, Japan.  The last 20 minutes of every training session was left for randori (judo sparring).  I always ran and grabbed Sensei because he was so good I couldn’t do anything to him, while he could toss me any time he wanted.  I learned from every 3 minute session he gave me.  I noticed after a while though that most of the time no one asked him to do randori.  In fact, people went out of their way to avoid meeting his eyes and getting asked to play (and yes, it was play.  He always had the biggest smile through the whole session.  It was pure fun for him).

I finally asked some people why they never trained with him and they all told me “He’s too good.”  They didn’t want to train with someone they felt they had no chance of throwing.  They didn’t want to go out of their comfort zone. On the other hand, that was exactly why I loved training with him.  For me, it was a personal victory when I progressed enough to be able to break his balance a little.  I wasn’t near to throwing him, but I had become good enough to affect him.  Yes I knew I wasn’t going to throw him.  Yes, I knew he would throw me.  It was exciting and I really had to work and present my very best judo just to stay standing.  

Over time though, my comfort zone increased.  Practicing with Hikoshiso Sensei made everyone else much less intimidating.  After Sense had thrown me around, even the big, tough guys didn’t seem nearly as imposing.  And then one day a miracle happened.   I’d been working on a technique, with Sensei in mind, I admit, and one day the universe aligned in my favor and I THREW Sensei.  He was laughing in joy and excitement before he hit the mat.  He was as thrilled that I had progressed far enough to throw him as I was.  When he got up, he made a bow to me with a grand smile, and then we came together and continued the randori session.  It was fabulous.  

If I had, like some many others in the dojo, stayed in my comfort zone and only trained with people I was already able to throw from time to time, I would never have progressed to the level where I could throw Hikoshiso Sensei.  

You have to go out past the edge of your comfort zone.  That’s the only way it will get bigger. If you look at a training partner and think “There’s no way I can do anything to him” than you’re probably outside your comfort zone.

If training with someone makes your heart beat a little faster and your breathing pick up, that’s another good sign.  When I do jodo or kenjutsu, there are certain partners who I know will be coming in faster and harder than I’m used to.  I trust them to not hurt me, but still, I know I’m out on the edge of my ability to keep up, and I may not be able to get out of the way in time, or get the block up, or place the counterattack properly to stop them.  It’s thrilling.  I know I’m learning when I train with them.  They push me to improve every time we meet.

Another clue is your mind.  Are you worried about making mistakes?  Are you concerned that you could fail to do things right?  These are clues that you are in the right zone.  If you don’t have questions about your ability to do something, you’re not pushing your limits.  If you’re not concerned about completely blowing the movement or getting overwhelmed in randori or sparring, you’re not advancing.  If you are putting yourself out there, and making the mistakes, being overwhelmed by your training partner, then you’re pushing on down the path, and your comfort zone is expanding.  

Don’t stay where you are.  Budo is a path, not a seat.  Don’t give in to the temptation to sit down and stay where you are.  There is always more to be learned, another hill to go round and another river to cross.  Push yourself.  Take the losses.  Make the mistakes. Go where you can’t win.   It doesn’t always feel like it, but when you push your limits, you are progressing, and that development can show up when no one is expecting it.   I was barely dreaming of it, and I know Hikoshiso Sensei wasn’t expecting it.  One day though, everything I had learned about sensing and responding to movement that I had learned from hours of frustrating practice when it felt like I was fighting a mountain came together, and suddenly Sensei was airborne.  And laughing all the way to the ground because I had learned enough out there on the edge that I could catch him in a bad movement.

Kata Is Too Rigid And Mechanical

Kata are mechanical and rigid.  They teach petrified patterns and leave the person vulnerable if their partner does something different from the prescribed techniques.  People who learn kata don’t learn how to adjust spontaneously to new and different attacks.  They become rigid in their responses and thus are easily beaten by anyone who is familiar with their preprogrammed responses and can use them as a trap.  Kata don’t teach you how to deal with anything other than the exact form of the kata.

People in Japan have been making charges against kata training since at least the 1700s, and probably longer than that.  These are the basic accusations made against kata practice.  Then there are these stories.

Kim Taylor recently reminded me a of story that I heard many years ago.  As the story goes, two lines of an koryu art met at a big embu and decided to get together and train a little.  Even though the lines had not trained together in something like 200 years and they had developed different interpretations of the kata, it didn’t take long at all for them to start doing the kata fast and hard.

Another friend recently recounted an instance when training with a senior partner who seemed to forget the kata, so he just went on with what seemed appropriate.  My friend just adjusted to the new attacks and continued on.  After a few spontaneous attacks and responses the senior found his footing in the kata and they wrapped things up.

So what’s up? If kata practice is so rigid and promotes all the bad habits that it is charged with, why has it survived so long, and how could people adapt to scenarios like those above?  Maybe, just maybe, the people criticizing kata practice don’t do it very well, and really don’t how to use kata as a training tool.  In particular, practitioners of modern sports styles that emphasize sparring and grappling competitions don’t seem to understand what a kata is or how to use it.

The first thing to realize is that nearly all kata in Japanese systems (as opposed to Okinawan systems, which have an entirely different history) are paired practice.  The primary exception to this is iai kata for drawing and handling a live sword.  The problem there is that accidents from mistakes tend to be so severe it is difficult to recruit new training partners.  Pretty much everything else, including practice with stand-in swords for kenjutsu, is practiced in pairs, with an attacker and responder.

Kata critics get one basic fact correct.  That fact is that kata are prescribed patterns of attack and response.  From this basic starting point, they then proceed down a path that has little resemblance to what happens during actual kata practice.  Critics of kata assume that because the basics of the kata, which attack(s) and which response(s) are prescribed, that everything else in the kata is also prescribed.  They assume that because one part is clearly defined, that all parts of the kata are clearly defined, and that is where they get it all wrong.

Kata are not rigid constructions where every movement is written in stone.  The first thing that is open to variation is the timing.  Uchi, the striker or attacker, is by traditional convention, the senior.  This is because uchi controls the timing of each major attack against shitachi, the person learning the weapon or empty hand skills.  There is no set timing for the attacks.  Uchi doesn’t have to do the attacks all in the same timing and rhythm.  If you happen to watch a relatively junior student doing the shitachi role, then uchi’s attacks are likely to be clearly visible and easy to see coming.  On top of that, the rhythm and timing of the attacks will be very straightforward.  This is because the person is learning the basics of attack and response.

Once a student is past that basic level, which doesn’t take long at all, things quickly get complicated and interesting.  The first thing uchi can do play with the timing.  Just because uchi is within range for an attack doesn’t mean they have to immediately attack.  They can stand there and wait as long as they want, forcing shitachi to really watch for the attack, maintaining focus and awareness the whole time.  If uchi notices shitachi’s focus slipping, that’s the moment to attack for maximum learning.  Or uchi can do something to draw shitachi into acting before uchi is committed to an attack, leaving shitachi wide open for uchi (I’ve had several uncomfortable meetings with wooden swords and other weapons because I fell for these sorts of things).  These are prime teaching experiences.

The attack and response of the kata are prescribed.  Nothing says that uchi can’t adjust when she attacks, or what movement she does before attacking.  Learning to only respond to a real attack is a significant lesson, and one that students learn in kata practice. If shitachii is drawn into responding before she’s attacked, that’s something you have to learn. It takes a while to really learn to read someone’s movement and intent, but that’s one of the things you learn in good kata practice.

Uchi can also mess with the rhythm.  As you get comfortable with the kata, there is a tendency for people to fall into a consistent rhythm.  One of uchi’s responsibilities is to change up the rhythm of the attacks so shitachi stays alert and doesn’t fall into the habit of thinking that the attack will always be at one speed and one timing. It’s amazing how slipping a half or whole second pause into a kata can transform the rhythm, upend shitachi’s grasp of the kata and self-control, and cause shitachi to make a grave mistake that leaves them wide open to an attack from uchi.

Which leads to another misconception.  Just because a kata’s attacks and response are prescribed, that doesn’t preclude uchi from stepping in to demonstrate a mistake shitachi has made or a juicy opening they have left.  Uchi isn’t going to bash shitachi in the head (I hope), but uchi is likely to gently attack through the inviting gap shitachi has left.  How else would shitachi learn to not make a particular mistake?   I know I’ve moved only to discover a weapon tip an inch from my nose because as shitachi I didn’t control uchi properly, leaving a nice hole in my defense that my partner was more than happy to demonstrate for me.

There is a core technique in Shinto Muso Ryu called hiko otoshi uchi.  It involves striking your partner’s sword so it is swept down, around and behind them, pulling them slightly off balance for an instant.  At least, that’s what happens if you do it right.  I can’t count the number of times I have done hiki otoshi uchi expecting to flow into the opening left by the missing sword, only to find the sword had somehow gotten to a spot where it was about to run up my nose!  There is nothing in kata practice that says your partner has to let you get away with weak technique.  If your partner is allowing you to use weak technique, he is doing it wrong.  Kata is the perfect place to find out you are doing something wrong.

In addition, kata practice is perfect for the endless “what if” questions students ask.  If a student asks “What if I do this?” or “what if uchi is stronger/bigger/dumber/etc?” kata provides a great, controlled environment for students to explore these options.  Of course, if they ask about something completely different, it’s always reasonable to say “We’re working on this kata right now.  What you’re asking is completely different.  We’ll get to a kata that deals with that another time.”  

There are lots of moments in the kata of the systems I study where it’s quite reasonable to wonder why uchi or shitachi doesn’t do something different.  I’ve asked these questions, and usually Sensei doesn’t bother explaining.  He just says “Ok, do it.”  We do the kata with my variation, and I discover a sword in my ribs, a fist in my nose, the floor smacking me between the shoulder blades or some other equally unpleasant result.  Then Sensei will go on to show me what he did.  Later, I usually grab a fellow student and we play with it until we can make Sensei’s response work for us too.  

Koryu bugei kata are a framework for learning that people have been working with, tweaking and testing for hundreds of years.  They can certainly stand the pressure of students pushing and pulling on them to see if they are sturdy.  If students have questions, they should be playing with and testing the kata.  They will find the answers.  I know I’ve seen my teachers play with kata and technique when someone asks a really interesting question.  

Then of course there is the recurring problem of beginners mixing kata and doing something other than what is in the kata.  Seniors don’t seem to have any problem adjusting to these impromptu changes to the kata.  It happens quite frequently.  It even happens that senior people will do something other than the kata from time to time, and if their partner can’t respond, they may get hurt.  

The most amusing complaint about kata from many people is that they are an old-fashioned, out-of-day training method.  Yet the same people will talk endlessly about their great training drills. What’s funny about modern sports stylists criticizing kata training is that the bulk of their training is kata style training, they just don’t realize it because they call it by different names.  Guess what the word for “training drill” is in Japanese?  “Kata.”  Look at the “kata” in these training drill videos.  Or in this one below:

Those nice, controlled practice of a prescribed attack against a specific defense are kata.  Depending on the skill of the people involved, the practice will be faster or slower.  Just like in martial arts kata.  People in modern martial arts are constantly refining their training drills to improve their training.  Koryu martial artists have been refining their kata for centuries.  It’s no surprise they’ve got them down to a solid set.

Kata are teaching and learning tools.  There is room in them for playing with speed, timing, distance, and even different responses. If all you do is numbly repeat a set pattern at the same speed, rhythm and intensity, you aren’t doing kata training.

Tough Teacher

Many people think of artists and musicians as somehow being weaker.  Today I read an article reminded me of that and of a post I wrote a while back about the importance of walking and breathing. 

This vocal teacher is at least as tough as anyone I have met.  And I'm not sure I could survive her class.  Not with instructions like "Sing as though you are being stabbed in the back."  I'm sure it would improve my budo though.

The full article is "Vocal Instructor Commands "Enough-Sing!""