The Way Of Miyako

miyako...(enjoy in HD)i was searching for a train station. the kind you rarely see. small. countryside. we found it. and by accident, found something else. someone else. miyako. the station master. i watched her smile at each exiting passenger. then, noticed her wave at the departing one-car train. then, surprisingly, she continued waving. she waved until there was no trace left of the distant train. no one witnessed her, except, well, me. in that short span, my love and wonder of life was renewed. when i spoke to her later, she said at first she felt so shy. and hardly waved at all. slowly, over time, she began doing something she neither needed to do, nor imagined she ever would. so, this is miyako, master of a tiny station in the middle of nowhere japan who attends to every train and passenger that passes by:
Posted by Erez Sitzer on Wednesday, 30 September 2015

We say that budo is more than just techniques.  We say it is a Way. What does that mean though? Japanese culture has been steeped in Neo-Confucianism for hundreds of years. It was part of the official doctrine of the Tokugawa government for over 200 years. Neo-Confucian thought is deeply concerned with how people become exemplary, what Neo-Confucian thinkers call sages and worthies, through self cultivation.  

At a more general level, Neo-Confucian thought is about how people can develop themselves to the highest level both as individuals and as members of society.  This is the Way of the Neo-Confucians, and it is the Way that so influenced much of Japanese thought and resulted in the creation of the many formal Ways in Japan (Budo, Sado, Judo, Kendo, Kado, Sojido, etc), and a limitless number of personal Ways that have not been codified.

In the film above by Erez Sitzer, Miyako shows one of these personal ways.  Hers is the Way of being a good station master.  She started out being shy about waving to people. Over time she created a Way to develop herself as she felt she needed. Notice that her wave is very graceful and stylized. She has clearly spent time figuring out exactly how she should move when waving and then practicing that motion to point that it is gentle and perfect.  The practice helps her to better fulfill her role as the master of this station.

Instead of seeming shy, judging from the movie Miyako has become quite outgoing and relaxed with the passengers and train conductors. She smiles easily and cheerfully, and seems to chat with everyone without hesitation.

You can see from her movement and interaction with passengers that she has certainly mastered her role as the gregarious station master. Sincere practice of her Way, waving and talking and paying attention to each passenger has paid off and Miyako is able to fulfill her role as completely as possible.

If you watch, it looks like she made a kata out of the parts that were difficult, particularly the waving.  It’s a kata, a form, and yet she fills it with appreciation and concern for the passengers.

This is what we should be doing with our own practice.  Not just the technical forms, but all parts of the ways we practice.  If you’re reading this, you probably practice some form of budo, or martial way. Looked at coldly, the odds of needing martial skills on any given day are pretty low, but it is almost a given that we will need all the other things we practice.  Whether I am practicing iaido or judo or jodo, we have proper ways of greeting people, showing respect, giving honor and deference when it is appropriate.  These essential elements of politeness and respect are somewhat lacking in modern popular culture, and people are often amazed at the result that simple politeness and respect can have. This true not only in the corridors of business and polite society, but even more so when tempers flare and and inhibitions against violence weaken. The power of politeness and respect to defuse and deescalate is amazing. This part of our practice deserves at least as much attention as how strike, throw or cut.

Being polite. Showing respect. Acting with dignity. All these things are part of the Ways we practice. I hope my practice is as sincere and as successful as Miyako’s.

She has created a  marvelous Way.

Secret Techniques Versus Special Techniques

Ono-ha Itto Ryu.  Photo Copyright 2015 Grigoris Miliaresis

The movie hero studies and studies to learn the secret technique that will make him unbeatable (why is it always “he?”). The secret strike or trick that the foe can’t stop. We love secret techniques and hidden wisdom. Legions of movies and books are built on the premise that somewhere, somehow, there is a secret that will make the possessor unbeatable. Many budo systems are said to have been created when the founder had a sudden inspiration or even a divine revelation into the special use of their weapon.

Many of us started martial arts looking for that secret. The heros in kung fu and karate movies had to have some secret that made them so incredible. From the power of Iron Fist in Marvel Comics to the secret balancing training in The Karate Kid, the secret teaching brings power, and that is really attractive. The secrets of Katori Shinto Ryu are said to have been handed down to it’s founder by the kami Futsunushi No Kami, enshrined at Katori Shrine.  The secrets of Shinto Muso Ryu are said to have been revealed to it’s founder in a dream by a divine child.

Many classical Japanese ryuha protect their secrets and won’t let outsiders see them practiced. Shinto Muso Ryu has 5 secret kata that are only taught to the highest level of student and are never shown to anyone else.

This makes sense. An opponent cannot defend against what she doesn’t know about. Surprise attacks work. Attacking with something your opponent can’t imagine is coming is a wonderful tactic. I can see why a secret technique would be useful. The premise is very appealing. One set of techniques that you show to the world, another set held in reserve to maintain the power of secrecy.

Secret techniques sound fascinating and mysterious, but they aren’t usually what win.  Throughout the Tokugawa period (1604-1868), the most popular systems of kenjutsu were the various branches of Itto Ryu. There were Itto Ryu dojos all over Japan, and especially in Tokyo. The Tokyo dojo were significant for the spread of knowledge about Itto Ryu, because all of the daimyo and many of their servitors spent 6 months of the year in Tokyo. Their children were raised there. People could and did meet and train in dojo throughout the city.

The techniques and strategies of the Itto Ryu branches, particularly Ono-ha Itto Ryu, were well known and widely practiced. Yet this does not seem to reduced the effectiveness of the style. Ono-ha Itto Ryu may well have been the most practiced school of kenjutsu by the last half of the Tokugawa period. Not having a secret doesn’t seem to have cut into it’s popularity.

If secret techniques have so much power, why would a school like Itto Ryu, where the basic strategy and technique is well and widely known and recognized be so popular? The answer to that is simply that it was effective in the gekiken competitions that were increasingly popular.  In that environment, Itto Ryu technique worked well.

In the 21st century, Ronda Rousey competes in an unarmed combat venue similar in nature to the gekiken sword competitions of 18th and 19th century Japan.  She may be the epitome of not having a secret technique. Even before she entered MMA fighting, she fought in judo competitions. Throughout that time, she never had a secret technique. There are no secret techniques in judo or MMA. The nature of the rules mean that all the possible techniques are known.

Secret techniques have a significant flaw. They only maintain their special power so long as they are secret. As soon as you use a secret technique where it is seen, everyone will study it, know that you do it, and figure out how to defeat it. The power of a secret technique, like any secret, vanishes when it becomes known.

Ronda Rousey doesn’t have a secret technique.  Everyone knows what she’s going to do. She’s going to attack an arm lock. Most likely, she will be attacking what is known to judoka as jujigatame.  Even though everyone knows what she will do, for some reason they still can’t prevent it. It’s not a secret technique. It’s the opposite of a secret technique. It’s a specialized technique, and it works wonderfully.

The same was true of the signature technique of Ono-ha Itto Ryu. Everyone knew what the Itto ryu practitioner would do. Their signature cut is still famous and the basis of modern kendo technique. Everyone knows what Ronda Rousey is going to do. It’s a classic judo technique.

These techniques are powerful, and they are polished. That makes them stronger over the long run than any secret technique. Secret techniques lose their power quickly from the moment they cease to be secret. Special techniques don’t lose anything by being known. They may even benefit from being widely known. Everyone knows what Rousey is going to do. She’s going to do jujigateme.  So everyone spends a lot of time trying to figure out how to stop her jujigatame. Everyone who faces an Ono-ha Itto Ryu swordsman knows what she will do. She’s going to cut straight down the center, right through your defense. If you want to face someone with a special technique, you have to spend your time figuring out how to stop it.

The corollary is that when you spend all your time learning to stop someone’s special technique, that leaves you vulnerable to all of the other things they can do not quite as well as their special technique. Their special technique makes all their other techniques more effective. Itto Ryu opponents are worried about losing to kiri otoshi. When they focus on defending against that, they open themselves up to the other techniques in the Itto Ryu curriculum. Rousey’s foes focus on stopping her arm locks, which makes her perfectly sound striking and throwing techniques all the more effective.

Secret techniques won’t carry us very far. Their very nature makes their power and effectiveness short lived. Once a secret technique is known, it loses it’s power. Highly polished special techniques on the other hand, maintain their power even after they become well-known. For someone like Ronda Rousey or a student of a system like Itto Ryu, the very notoriety of their special technique can be asset, because it makes people focus on the special technique and neglect the rest of their repertoire.

The lesson in all of this is an old one. Kano Jigoro Shihan was famous for saying that the secret to success in judo is “Practice. Practice. Practice.” That hasn’t changed. Practice your entire art, but polish your special technique. Practice it and practice it. Make it shine so bright it obscures the effectiveness of the rest of your techniques.

9/30/2015 Special thanks to Meik Skoss for a correction on the Itto Ryu terminology.

Budo Is An Anachronism In The 21st Century

Budo in the 21st century is an anachronism. Whether we are talking about koryu budo from the before 1868, or the gendai budo, the modern arts founded since the end of the Tokugawa Shogunate, budo doesn’t have much to do with the worlds most of us live in. Sword, naginata, bo; these don’t have a place in the world we live in.

The samurai who created the koryu budo were professional soldiers and police. The tools of the modern soldier and police long ago surpassed the tools of budo. Even the modern arts of judo, kendo, and aikido don’t really relate to the world around them. They are amusing sports and hobbies, but they do really offer anything beyond other sports and hobbies? What can they offer to the average practitioner, much less to professional combatants like soldiers and police that can’t be found anywhere else?

The weapons may be archaic, but the fundamental skills taught by gendai and koryu budo are as valuable now as they were 400 years ago. People see the particular techniques of a ryuha and make the mistake of thinking they are seeing the fundamental teachings of the ryuha. Just as in Chuang Tzu’s parable, they are mistaking the finger pointing towards the moon for the moon itself. The martial practice has always been somewhat separated from the real conditions of combat. This is an inescapable fact. Training conditions that too closely resemble real combat will result in the same sort of injuries and death as real combat. Training has to prepare students for combat without crippling or killing them in the process.

 

Photo Copyright 2014 Grigoris Miliaresis

This means that kenjutsu kata are practiced using wooden swords. Sojutsu (spear) kata are practiced with padded tipped weapons. Jujutsu throws are done without the final turn that would break uke’s neck. For all this, warriors and soldiers recognized the value of this training 400 and 500 years ago. Wooden swords are very different from steel: different weight, different balance, different grip. For all those differences, the things learned from training with them were still valuable in the age when people still fought regularly with steel.

Photo Copyright 2014 Grigoris Miliaresis

As Ellis Amdur points out in his excellent book about koryu budo, OLD SCHOOL, people in Japan in those ages grew up doing lots of sumo. From the rise of the Ashikaga Shogunate in 1336 onward, Japan was rife with conflicts and wars. These culminated in the Sengoku Era starting in the 1467 and running until Tokugawa Ieyasu won the Battle Of Sekigahara and unified brought the whole nation under his rule by force in 1604. People were less interested in sparring than in practice for realities they knew too well.

People sought out teachers who would train them with wooden weapons instead of steel, and whose jujutsu training didn’t include any free sparring. That training was valuable enough to seek out in the Sengoku Era, and in the decades after the Tokugawa’s came to power before everyone became complacent with the realization that peace and not war was the new status quo. What of value could be learned from all this mere training without sparring? As it turns out, quite a lot. It’s still valuable. Humans haven’t changed noticeably since long before we learned how to write down our adventures, and not at all in the last 500 years.

Photo Copyright 2014 Grigoris Miliaresis

Those classical methods for teaching students the big, obvious things like a solid physical structure, how to read spacing and a good understanding of the timing involved in using various weapons are still effective. Whether we call them kata or forms or training drills, they still work.  No one can train for every possible eventuality, that’s why “what if” games are so pointless.

Instead, the good systems focus on teaching the principles of movement and encounter, of understanding effective spacing versus spacing where you can’t do anything, good timing and the consequences of bad timing. These are the fundamentals of budo. They aren’t the only things that have remained relevant from the 16th century to the 21st.

Many koryu budo train with weapons of varying lengths, weight and make-up. Schools like Takenouchi ryu include everything from unarmed to tanto to tachi to naginata and bo. That covers the reaches and ranges for most handheld weapons in any time.  Even in the age when Takenouchi Ryu was founded, they didn’t teach every possible weapon. There wasn’t time to learn every weapon.  However there was time to learn the principles of spacing and timing at all the various ranges you could encounter weapons.

Late in its history, Shinto Muso Ryu added kusarigama to its curriculum. Shinto Muso Ryu covers the use of most lengths of stick and sword, but a chain weapon like the kusarigama seems like a leap away from the core of the art. If you think about studying this weapon so you can be familiar with the properties of chain weapons though, it makes a lot of sense. Shinto Muso Ryu covers sticks and swords. With the addition of kusarigama, the Shinto Muso Ryu student can grasp the principles underlying chain and rope weapons so those can be effectively faced as well.

Hmm. Sticks, knives, swords and chains. That covers most of the range of possible handheld weapons even in the 21st century with the exception of firearms.

Photo Copyright Grigoris Miliaresis 2014

I’ve been surprised at some of the other lessons found in various koryu that are appreciated even now. Muso Jikiden Eishin Ryu contains kata about performing surprise attacks. These are lessons not just about how to make a surprise attack. They are also lessons about when and where we are vulnerable. If we can do something to someone, they can do it to us.  

500 years of technological progress haven’t made a dent in that truth.

There are lots of little lessons in budo that get overlooked while we focus on the big combat techniques. These little details that seem like decorations on the combative techniques are often the bits that I can apply in the parts of my life where I’m not actively engaged in a fight. Someone recently pointed out a whole list of lessons that are embedded within the kata of various koryu.

There are lessons about taking advantage of lighting or position for an ambush that also teach what conditions are dangerous for us, and what we should be aware of. At night if someone can draw our attention to lighted space, it’s easy for them to attack from a shadow we’ve ignored. Lessons about securing clothing and equipment are as applicable today as they were in the Sengoku era.  Learning to be aware of our surroundings is always a good lesson.

Koryu budo in particular are not just collections of discrete fighting techniques. They are whole schools of thought and behaviour. They teach how to handle and care for tools and weapons. There are lessons about places and situations to beware of. It’s surprising how much the lessons of good budo are simple, solid, good sense.

Which makes me wonder, are koryu budo anachronisms after all? Their lessons about structure and posture and spacing and timing are just as relevant to in the 21st century as they were 500 years ago. The length and variety of weapons available hasn’t diminished any in the last 500 years.  The principles governing how those weapons can be used and what sort of spacing and timing is important are still the same. The places situations we have to beware of haven’t really changed either. It seems I was wrong. Koryu budo aren’t anachronisms.

Organizing The Body For Budo

The fundamental skill of budo is not particular kata or even special techniques. Those are built on something else. The techniques and kata of a budo ryuha, ancient or modern, are the teaching syllabus and the textbook. The practice of those techniques and kata are the way one acquires the fundamental skills of the ryuha. 

If the techniques of a ryuha aren’t the fundamental skills being taught, what are they? The fundamental skills of a ryuha are all the things that make the techniques and kata possible. The essence of any ryuha is how the body and mind are organized. These are the fundamental lessons driven and learned through the practice of all those kata.

The kata provide a framework for learning to organize our bodies and minds. Kata only happen when the fundamental techniques are solid. Techniques are solid when the body is properly organized. That organization is what makes everything happen. How do you grip the weapon (or your opponent if it’s unarmed)? That’s a start. If the structure of your grip isn’t good, if the bones and muscles of the hand and arm aren’t well organized, the grip will be weak and the techniques ineffectual.  

How the feet, legs, hips, torso and head are organized is the true foundation and the fundamental teaching of any art. In koryu arts, this is a core secret. For Kodokan Judo though, this is open knowledge, though not even everyone who practices judo understands it. The majority of people doing judo do competitive judo and rarely train in the kata, where Kano Jigoro and his senior students encoded the essential lessons of the art.

In contrast to the low, solid, heavy stances common to in judo competition, the body is organized higher and lighter in the kata. This reflects the fact the Kodokan Judo kata are intended to teach how to handle a variety of combative situations including grabs, strikes, and weapons, as opposed to the narrow range of attacks permitted in the competitive arena. How do you organize the body to handle all of these different possibilities?

The way the body is organized for competition is optimal for conditions in a tournament where attacks come from the front. No one ever tries to strike you, No one carries any weapons. The problem I had initially with training in the kata was that the body is organized quite differently than for competition. The low, stable, immovable stance that is so ubiquitous in randori is exchanged for an upright, light, mobile posture that can quickly adjust and react to the wide variety of attacks presented by the kata.

With so many more possible ways to be attacked, and from so many more distances and angles, the body has to be organized differently. Instead of organizing my legs and hips to be able block out a throwing attack and then counter it, I have to be prepared to move to a new location quickly to avoid a punch, kick or weapon, or to enter inside the attack to deal with it. The knees will be slightly bent and the core engaged to take on the weight.  Instead of energy and strength being focused forward to meet an incoming throwing attack, the focus is more diffuse to allow quick movement in all directions.

Contrast this with way the body is organized for ZNKR Kendo and Seitei Iai. Instead of the low, solid posture common to competitive judo, or the light, upright posture of classical Kodokan Judo, for iai the posture is very upright, but with the body pressing forward, ready to surge into action the moment a foot is released. There is tension between the legs, so that movement happens the instant a foot is lifted. No time is wasted shifting weight, everything is ready. The koshi is kept engaged to provide a solid platform while the arms are light and relaxed to swing the sword quickly and effectively.

Beyond competitive martial arts, every koryu has its own way of organizing the body, and this is a core secret of the art. Historically, keeping information about this secret was one reason members of a ryuha would avoid training with anyone outside their ryu. If you understand how someone organizes their body, you know a lot about what they can and cannot do. Modern systems like judo and ZNKR Seitei Iai lay everything out in the open.

The way an art conceives combat, the situations envisioned, and the strategies employed all come together to determine how the body is organized. For something as specific as competitive judo or kendo, very specialized postures and organization develop. Budo that assume many more options have to organize that body differently. Rather than very specialized techniques only applicable to one situation, they require physical organizations flexible enough to adapt to the myriad of situations that can develop.  A good competitive bodily organization will maximize the potential within the narrow confines of the arena. Sogo budo 総合武道 (general budo) have far broader potential applications and need a body that isn’t organized for one specific match.

The more specialized the art, the more apparent it is in your body.  I was visiting a friend’s judo dojo for the first time a few weeks ago, and as I walked up to a young man I said “You’re a wrestler, aren’t you?” The way a body is organized for wrestling is a bit different from that of judo, enough that I could see that he was a wrestler even before we started working together. Karateka and competitive judoka are easy to spot too. The way we learn to organize our body is something we carry with us everywhere. It’s not something that turns off when we leave the dojo. It’s so apparent that we can learn to see it in the way other martial artists stand and walk.

How we organize the body for action is at the heart of every budo. It is basic, fundamental, and very difficult to get right. Mastering the body mechanics of an art is literally half the battle. Until the body is properly organized and moving in accord with the basic principles of the art you’re studying, none or the rest will be correct. No technique, no punch, no cut, no strike, no throw can be done correctly until the body is organized to create the platform upon which the technique occurs. Until the techniques are right, the kata don’t stand a chance of coming together with the right spacing and timing.  It all starts with how the body is organized. ( I might deal with organizing the mind another time, but that’s more difficult to describe.)

Classical Budo Connects The Past And The Future

Photo Copyright 2014 Grigoris Miliaresis

I was reading one of Ellis Amdur’s essays his excellent book Old School, in which he was discussing the Higo Ko-Ryu, an ancient system of naginata. Towards the end of the essay he talks very briefly about how “dedicated practice would allow one to ‘become’ someone from the 14th or 15th century.” 

Can you really learn to embody not just movements, but something of the thinking and feeling of a different time through studying a koryu budo? Few koryu budo go back to the 14th century, but arts that may teach you how to think and move and embody the spirit of a person of the 16th and 17th century are not difficult to find.

Ellis Amdur's "Old School" is just about the best book there is on classical Japanese budo. 

Koryu budo have always been intended to train practitioners to embody a particular spirit. It is a world far removed from the idealized images of honorable samurai that comes to us through stories and movies. The various ryu and styles were created at many different points in history, and many still maintain the spirit of the world when they were born. The most commonly practiced tradition, Eishin Ryu (whether you train the Muso Jikiden Eishin Ryu branch or the Muso Shinden Ryu branch, it’s Eishin Ryu), goes back to the 16th century.   Mastering the art requires embodying a way of thinking and moving that hasn’t been “appropriate” for at least 200 years. Some of the Oku Iai kata probably haven’t been considered appropriate for more than 400 years.

It’s not easy to imagine a time when hiding under a porch to ambush your enemy was so common and acceptable that someone was teaching important points for how to do it in a kata. Yet this is exactly the world that Eishin Ryu evokes through its kata. The Oku Iai kata are the oldest in the system. They strongly evoke the rawness of a century filled with civil war, double-crossing factions, assassination, and simple murder. Actions that don’t seem very honorable to us now.

This is the world we are trying to connect to when we train, though. One of the core benefits of training in these old styles is that they take us out of the world we live in and and give us the chance to look at ideas and actions from a very different vantage point. This is as true for Japanese students of koryu as it is for anyone else. The world has changed so much in the intervening centuries between the founding of the koryu and our entry into the schools that they represent worlds where we are all strangers.

Each koryu comes from a different time and place in Japanese history, and this contributes to the very different flavors and feelings they each have. Through study and practice we get to taste those places and times. This is an easy thing to say, but doing it takes dedication and effort. What we experience reaches back to what the founders of the arts felt was important and critical enough to pass on.

Through practice we can discover the elegant and subtle philosophy of Yagyu Munenori’s Shinkage Ryu kenjutsu. Yagyu Munenori was a ranking nobleman who taught kenjutsu to the highest levels of Japanese society, and his art reflects this. His book, Yagyu Heiho Kadensho is still read and studied.  Arts like Eishin Ryu and Araki Ryu were the work of low level soldiers, samurai who quite often were as much farmer as warrior. Their brutal, rugged arts reflect their world and way of life. Between these extremes are all the other koryu arts created over the 500 years from founding of Nen Ryu (roughly 1368) until the end of the Tokugawa Shogunate in 1868.

Photo Copyright 2014 Grigoris Miliaresis

What are you interested in learning? What do you want to experience? The art you choose will teach you about a lot of things, and bring you face to face with ideas and experiences that may shock you. Some iai sword systems include kata for acting as kaishaku, the person who stood by when someone had to commit seppuku (ritual suicide as penance). The kaishaku’s job was to insure that person died quickly and cleanly after he cut his belly open. Could you imagine doing this for a friend?

The lessons koryu teach about the world they came from are rich and deep, and sometimes disturbing. The lessons taught in koryu are not just martial skills. Within the kata are embedded clues and ideas about the nature of the world their creators lived and fought in, and the things they felt were important to teach.

Koryu budo are replete with little lessons like how to move through a crowd while wearing swords, how clothes can entangle and encumber. How to address and behave towards your seniors and your juniors. All the details of practice serve to pull you back to the world of the people who founded the art you study.  It takes courage to face everything a koryu bugei offers. Students have to work and push themselves beyond the world they live in, and the journey is not always fun. Who really wants to imagine what it’s like to behead a friend to save them from a slow, agonizing death? Or plan and complete an assassination? 

Photo Copyright 2014 Grigoris Miliaresis

These activities were all part of the world these arts were born in. To practice such  a system is to partake of a living part of that world. This was how people trained themselves to live then, to organize their minds and coordinate their bodies to deal with possibilities that were too likely to ignore. As we practice, we learn not just the shapes and forms of the movements used, but the way of thinking necessary to make those shapes and forms effective.

Ultimately, budo trains the mind as much as the body. Training in a koryu means stepping beyond the way of thinking and operating in the world where we exist and reaching back to learn something of how people not only fought, but thought and acted; and what they valued ages ago. Many of the lessons seem far removed from the world of 21st Century USA that I live in. The longer I train, the better I am able to adapt my body and mind to the core of the movement, thought, and intent required to successfully execute the training. The closer I get to reaching the core of the training, the more I realize that forms of movement are hundreds of years old but the mindset and thought are alive and part of the world I live in as well.

Special thanks to Deborah Klens-Bigman for help editing and pulling the idea together. 

Good Budo Is Simple. That Doesn't Mean It's Easy.

 

Photo Copyright Grigoris Miliaresis 2014

I had a conversation with one of my Shinto Muso Ryu students that was interesting. He was having a common issue with a core technique. He was trying to make the technique unnecessarily complicated. The technique (in this case Maki Otoshi) is difficult enough without making it complicated.

   

Good budo is simple. Every koryu I’ve had a chance to work with at all has been extremely simple.  Shinto Muso Ryu has 12 fundamental techniques. The more I practice and study them though, the more I believe there are only 2: a strike and a thrust.

The Shinto Hatakage Ryu Iai I do comes down to drawing and cutting. Even the defensive movements such as suri age and uke nagashi are applications of the fundamental mechanics and principles of good cutting. It doesn’t get much simpler than that.  Cut down. Reverse the motion and suri age. Maintain the relationship between arm, hand and sword and move it to the side for uke nagashi. They are all one.

Kodokan Judo has an impressive list of techniques: 65 throws, perhaps a dozen strangles, and a number of arm locks. They all manage to express the principle of 精力善用, or “maximum efficiency minimum effort” as it is most commonly translated. The throws, all of them, from big throws like seioinage and kata guruma to subtle foots sweeps like  de ashi harai to the seemingly impossible uki otoshi all rely on the principle of kuzushi. The more I study, more I see kuzushi as a simple thing, rather than many different movements I was taught for achieving kuzushi when doing various throws.

Good budo is always simple. I can do all of the jo kata from Shinto Muso Ryu in about 20 minutes. The iai kata of Muso Jikiden Eishin Ryu can be done in a similar amount of time. The kenjutsu kata of Muso Shinden Ryu can be done in about 10 minutes. There is nothing complicated in any of them. Iai kata are all “draw and cut” or sometimes “draw and cut several times.”  Jo kata, no matter how advanced all come back to those 12 fundamental techniques.

A good question to ask is “Why is good budo always simple?” Simple has several advantages. First, it’s easier to teach and learn. For iai, if you only have one grip on the sword, and you always use the sword the same way, you can learn it much faster than if you have multiple grips and a variety of ways to handle the swords in different situations.

Simple is smoother and more stable. Short, simple, uncomplicated actions are smoother to carry out and leave less room for mistakes. Complexity creates weak points. If I’m doing sword and I have to repeatedly change my grip I create an opening every time I have to change my grip. There is a moment during each grip change when my control of the sword is weak because I have to let go to make the change. If my opponent attacks at the moment there is nothing I can do since I don’t have a solid grip on my weapon, and she will defeat me easily.  The same goes for footwork.  Judo footwork is stunningly simple and uncomplicated. We avoid doing anything complicated that involves crossing our feet. The whole time our feet are crossed, we are standing on one point instead of two, making us unstable and vulnerable.  Complex is weak because it has many connections or joints where it can be attacked. Simple is stronger because it has fewer suki, openings, to attack.

Good budo is based around a few basic principles and movements that can be deployed in an exceptionally broad variety of situations.  Good budo almost never focuses on principles or movements that can only be used in a very few situations. The focus is on making the broadest possible use of the fewest learned movements. That makes each system much more efficient and effective.

Simple systems are easier to apply and use. If I have to choose from dozens of very different techniques, the possibility of me mixing elements of two techniques and ending up with neither increases quickly.  With simple, consistent systems, the techniques are built on a single, common foundation.  This common foundation makes the elements of the different techniques common, which means that there is little to mix up or confuse between techniques, and flowing from one technique to the next is easier because the fundamental elements of all the techniques are the same.

Complex techniques open up another set of problems. Every additional step required for a technique multiplies the opportunity for making a mistake by an order of magnitude. The best techniques are as simple as possible, creating no extra space for mistakes and getting the job done quickly and efficiently.

Simple techniques are also just faster. A two step technique takes twice as long to perform as a one step technique.  A three step technique takes three times as long. The longer it takes to finish a technique, the more opportunity there is for Murphy’s Law to come into play. I don’t about know about anyone else, but I don’t want to give Murphy the least chance to interfere.

As my student was discovering though, simple does not mean easy. It takes a lot of work to develop the most fundamental skills. For me, the most difficult technique in Kodokan Judo is the first technique from the first kata people learn, uki otoshi. After 29 years, I finally feel like I’m beginning to understand it. It’s as pared down and simple as a technique can be. It’s also as difficult to do right as anything I’ve ever tried. My version of Occam’s Razor is “The simplest budo is the best budo.”

Kuzushi Is More Than Off Balancing

Kuzushi means “off-balancing.” Everyone knows that. It’s been translated that way for decades. Off-balancing must be an accurate translation of the word if everyone keeps using it. The truth is it’s a terrible translation.  Not the complete misdirection that is translating 柔道 as “the Gentle Way” but still pretty awful.

Kuzushi comes from the word “kuzusu 崩す” which according to the Kenkyusha Online Dictionary means “to break, pull down, tear down, knock down, whittle away at, break, change.” Judo is pretty clear about the process of throwing though, separating it into 3 steps that go kuzushi - tsukuri - kake. Tsukuri is roughly “making” and in this case is something like making the technique by getting in the right place. Kake is executing the technique. Kuzushi happens well in front of execution, so it can’t literally mean knocking something down in this case. We’re also not breaking our partner, so what are we doing?

My friend Michael Hacker likes to interpret kuzushi as “undermining the foundation.” For a long time, this was the best interpretation of kuzushi I had found. It’s quite a graphic and effective image. If you undermine the foundation of a building, it falls down under it’s own weight. If you can undermine the foundation of your partner, they will begin to fall down and all you have to do is direct your technique so they can’t recover.

I like this much better than the simple “off-balancing” that is the common translation. Getting someone off-balance is nice, but they can recover. From a tactical point, off-balancing is usually obvious to the person being attacked. If you subtly destroy the foundation of their stance though, they may not even notice that you are doing it. Often people can even be lead into compromising their own structure. If you can get someone to push or pull harder than can be supported by the foundation of their feet and legs, then you’ve undermined their foundation.

Undermining the foundation was my working concept for kuzushi for quite a while, and it helped me find the way to my current understanding. I’ve been working on a somewhat different way of thinking about kuzushi. I’ve found myself applying what I recognized as kuzushi not just when doing judo and aikido, but also when training in kenjutsu and jodo. At first it was just about getting someone off-balance or wrecking their foundation so they couldn’t resist my technique. In jodo, there are techniques where you attack your partner’s weapon, and if your attack doesn’t steal their balance for at least an instant and force them to take steps to recover, your technique has failed and you find a bokken uncomfortably close to your nose.

Then I started to envision the concept of kuzushi slightly differently. It was a combination of experiences from Aikido, Daito Ryu, Shinto Muso Ryu Jo, and several styles of kenjutsu. I found that kuzushi worked well in all of them. And not just the happo no kuzushi that is introduced in judo. Often what is happening is not the big movements described in judo classes where you are drawing, lifting or driving someone’s center of gravity away from the support of their feet and legs. It is much smaller and subtler.

That’s why I like Michael Hacker’s definition of “undermining the foundation” even as I look for something that is simpler and more generally applicable. An experience with Jim Baker, an amazing Aikido teacher, got me thinking about this more. What he does in standing kokyuho practice is lock up your body starting at your wrist when you grab him. Without any significant motion, he then locks your elbows, your shoulders, all the way down your spine, and then he makes your knee give way. I’m not sure how he does the last bit, because I can only lock someone up through the shoulders with any consistency, but he does it to me without effort. I tried to find a video of it, but there aren’t any where you can see what’s going on.

Jim isn’t attacking the foundation. He doesn’t even attack the support structure of the leg until after the upper body is completely locked up. I realized this is similar to something I do in judo to setup some throws. Often I don’t try to break my partner’s balance. For some techniques I try to set my partner up so they are well balanced, so well balanced that they can’t move to defend themselves because they’ll start to fall if they do. Then I attack.

What Jim Baker and I are both doing (though he does it much more elegantly than I) is not off-balancing our partner or undermining their foundation.. We’re destabilizing them. All the way along when I do this in judo, my partner is balanced. If I let go without throwing, she’ll stay upright because I haven’t unbalanced her.  What I have done is make her unstable, so she can’t move without starting to fall. Jim Baker does the same thing. He makes your body’s structure, the bones and joints, lock up and become unable to adjust to changes as they are designed to.

The same thing can happen with crossed weapons. A good partner can move you into an unstable structure so that you can’t do anything to respond to her. Many kata in koryu are designed to teach how to do just that, drive you into a position where you don’t have enough stability to be able to respond to your partner’s attack, create a moment where you cannot move into a safe position. This happens a lot in the higher level kata of many classical systems, although they don’t usually call what they are doing kuzushi. It’s a great term for what is happening though. They are destroying their partners stability, making it impossible to respond effectively. In Shinto Muso Ryu there a number of techniques that are only really effective when they disrupt not only your partner’s weapon, but also your partner’s stability. Maki otoshi is a good example.

Each technique by jo in the above video disrupts and momentarily destabilizes the swordsman. The first technique twists his structure to the left and off his center. The second technique, a stop strike, drives the swordsman’s head and upper body back and slightly off balance, giving jo time to attack the sword directly.  The attack on the sword is followed by maki otoshi. Maki otoshi is actually a very soft technique that done correctly, as it is here, completely disrupts the swordsman to the right. The technique destabilizes him so much that he must take a step to regain some stability. This is good kuzushi.

Our bodies are loaded with flexible joints. We maintain stability by flexing the joints and moving. In budo, good balance and stability are not about standing statically upright. Good balance and stability are dynamic. That’s why counters work so well in judo. If you attack but I retain or regain my stability I can go from being thrown to throwing you, even if I’m already in the air. In a situation like that, even without a foot on the ground, I have a stable center that I can use to destabilize you and get you airborne.  When facing a stick or sword, you can maneuver and manipulate your partner so they aren’t stable enough to resist you.

Kuzushi can be off-balancing your partner. That’s not all it is though. Kuzushi doesn’t have to be big and obvious, pulling someone off their center. It can be smaller, rearranging their posture just enough to make them unstable even while they are still balanced, and unable to respond to what is happening.  If you make someone unstable, they can’t respond to what you’re doing, and have lost. That’s kuzushi.