Showing posts with label Miyamoto Musashi. Show all posts
Showing posts with label Miyamoto Musashi. Show all posts

Thursday, February 13, 2025

Unravelling The Cords: The Instructions of a Master in the Tradition of Taisha-ryu

 
 

 
 
 
Unraveling The Cords: The Instructions of a Master in the Tradition of Taisha-ryu 
Georgi Krastev & Alex Allera (authors), Yamamoto Takahiro (contributor)
476 pages
Hardcover and softbound
2023
Available through Amazon and the Purple Cloud Institute


I have finished reading the most insightful book I have ever encountered on budo thought and philosophy. “Unravelling the Cords: The Instructions of a Master in theTradition of Taisha-ryū” by Georgi Krastev & Alex Allera, with significant assistance from Yamamoto Takahiro (Contributor). Krastev and Allera are longtime students of Taisha Ryu, and Yamamoto is a shihan of Taisha Ryu. They know the ryuha, and at least as important in this case, they know the literary and cultural background of the author they are translating.

What they are translating is Nakano Shumei’s 17th century treatise, “Taisha Ryu Kaichu.” Taisha Ryu is a sister art to the more well-known Yagyu Shinkage Ryu. Like Yagyu Shinkage Ryu, Taisha Ryu was founded by a menkyo kaiden student of Shinkage Ryu founder Kamiizumi Ise-no Kami Nobutsuna, in this case, Marume Kurando. Nakano Shumei was a late 17th century master of Taisha Ryu, and he wrote the Kaichu to help later generations better understand and practice the art.

The translation of Taisha Kaichu and other writings by Nakano Shumei is excellent, and makes up about a quarter of the Unraveling the Chords. A history of Taisha Ryu and Nakano Shumei, along with the discussion of the Buddhist, Daoist, and Confucian thought that flows through Nakano’s writing takes up about half of the book, and reference materials, including the original Japanese for all of Nakano’s writings, makes up the last quarter of the book.

Until this volume was published in 2023, Taisha Ryu Kaichu was unknown outside of a few scholars of Taisha Ryu. Like the Heiho Kadensho by Yagyu Munenori of Yagyu Shinkage Ryu, it is a treasure of information and budo wisdom. The authors of Unraveling the Chords have done a masterful job of not only translating Taisha Ru Kaichu, but also locating it in the history of Chinese and Japanese philosophical thought. Through extensive footnoting, the authors have made clear just how much an education in these philosophical concepts is needed to truly understand their subject. They point out where seemingly mundane phrases are references to important philosophical concepts that transform the meaning of what is being read.

Knowing neither ‘Enemy’ no ‘I’
Serene is made the twilight sky
By wind rustling the pines.
                                        Page 178

This is the last of fifty teaching poems by Nakano Shumei contained in the Kaichu. It seems straightforward, yet the authors of Unraveling the Chords took half a page just to list all of the references contained in this brief poem. Without the copious footnotes, the meaning of the Kaichu and all of the other things translated would be completely missed by readers.

In addition to the translation, the authors provide more than 200 pages of history, as well as explanations of the Buddhist, Daoist, and Confucian ideas and concepts that are necessary to understand Nakano Shumei’s writings. Alone, this necessary background should be a requirement for anyone who is serious about understanding the mental and philosophical aspects of the Japanese martial arts. As a companion to the widely known and generally misunderstood Book of Five Rings by Miyamoto Musashi, Heiho Kadensho by Yagyu Munenori, or any of the writings of the zen master Takuan Soho, this book is an invaluable resource.

I’ve read all of these books many times, but after reading the Unraveling the Chords, I find myself really seeing them for the first time. What Krastev, Allera, and Yamamoto have done is lay out much of the philosophical world that these volumes were written in, and give the reader the chance to begin drawing sophisticated connections. The discussion of the much abused terms setsuninto and katsujinken is remarkable. Rather than being terms that Takuan and Yagyu came up with in their discussions of budo, these are ancient ideas from Buddhist thought that carry a great deal more meaning than the simple translations usually seen of “death dealing sword” and “life giving sword”. There is far too much to attempt here, but the depth brought to these concepts is eye-opening.

This is a treasure for all practitioners of budo, whether classical or modern. The clear explanations of topics that have been presented in translations of other books that do not contain the accompanying history and philosophical explanation make reading this book a must. I am rereading all of my classical budo texts, and what I have learned from reading Unraveling the Chords has made all of them completely new books for me.

This is simply the most important text on budo that I own. I cannot recommend it strongly enough. You could buy it from Amazon if you had to, but if you can, I recommend buying it directly from the publisher so they get as much support as possible from the sale.

 

Thanks to Deborah Klens-Bigman for editing the mess I gave her.

Tuesday, November 3, 2015

States Of Mind: Heijoshin

Photo Copyright 2015 Grigoris Miliaresis



This one is for Scott Halls.

From the Kenkyusha Online Dictionary
へいじょうしん【平常心】 (heijshin)one's usual frame of mind; self-possession; composure; equanimity; an imperturbable [unperturbed] (frame of) mind.平常心保つ remain self-possessed [unperturbed]; preserve one's composure [equanimity];  keep one's cool平常心を失う lose one's composure [equanimity,  cool].
Encyclopedia of Japanese Martial Arts   pg. 143
  1. BUDDHISM - an impartial mind and, by extension, a tranquil mind. Literally, a “normal” mind.  2. MARTIAL ARTS - The normal or tranquil state of mind which must be maintained when one is under attack. In other words, one must remain relaxed and self-confident.

Digital Dictionary Of Buddhism
The mind lacking artifice and mistaken discrimination, the natural condition of sentient beings


Heijoshin 平常心 can be a tough term to understand because it is often hidden behind complex Buddhist explanations.  The term is made up of 3 Chinese characters, but is really a combination of two words. The first two characters combine to make the common term “heijo” 平常, which simply means “normal.”  The last character is read “shin’ in this usage, but when it stands alone is read “kokoro” , which is the word for the mind, including the emotions and other parts that are usually labeled as “heart” in English.  The Japanese don’t make the mistake of separating the logical and emotional parts of the mind into separate entities.  They recognized long ago that the mind is all of the logical and rational bits mixed up with the emotional bits, rather like a plate of spaghetti with sauce on it after the noodles and sauce have been stirred together.  They can’t be separated.  It would be pointless to try.

In Buddhist terms it is the normal mind without any attachments clouding it. However, since this blog is about budo rather than Buddhism, we’re not going to get into that.  For me, heijoshin is something of a culmination of some of mental states I’ve talked about in the past. Mushin is often seen as limited, a state of mental flow that can be achieved from time to time, but doesn’t last, and certainly isn’t normal.

Fudoshin, the immovable, imperturbable mind described so eloquently and bafflingly by the Zen Buddhist monk Takuan Soho isn’t as remote and ephemeral as some flow state that we touch from time to time. An immovable mind isn’t disturbed by what happens, doesn’t get stuck on any one thing that comes along, and isn’t distracted by every shiny new idea or event.  
That’s a big part of heijoshin, the normal mind. The normal mind on a normal, boring day can move along with the activity of the day without getting caught up in any of it. Heijoshin includes more than just being imperturbable though. The normal mind in Buddhist theory, as I understand it, is one that also isn’t attached to any preconceptions. It is the normal mind we are born with, one that is not cluttered with preconceived notions, that doesn’t impose it’s own expectations on the world, and one that doesn’t color what it sees with prejudices and prior judgements.

Miyamoto Musashi wrote 常の心 which is often written 平常心in modern Japan (Musashi’s Japanese from the early 1600’s is much more difficult for 21st century Japanese to understand than Shakespeare’s English is for the average American high school student).  His phrase can be read toko no kokoro or tada no kokoro or  tsune no kokoro.  Toku means “constant, unchanging.” Tada is “ordinary, common, usual, unaffected.” Tsune is the “usual state of things.” All these together are are a good equivalent for heijoshin.

Heijoshin is the “normal mind.” Like mushin, the “normal mind” isn’t any more normal than the “no mind” of mushin is really the absence of the mind. In budo, heijoshin is the fully developed mind that isn’t disturbed or unbalanced by actions or events. It remains calm and unruffled regardless of what happens.  I don’t know about anyone else, but to me that is a very abnormal mind. All of the normal minds around me (and too frequently this includes mine) get upset and disturbed by the unexpected.
Heijoshin then, is a very unusual mind. A person with heijoshin mind maintains the same calm, balanced and unruffled manner regardless of whether she is slicing up vegetables with a knife or cutting down foes with a sword. It takes a well trained and highly experienced mind to maintain a calm and unruffled condition even in the heat of battle.

This is where all that training we do comes into play. It’s common to hear people criticize kata practice for being stiff and formal, and especially for not teaching people how to adjust and adapt to the unexpected. On the contrary, I’ve found kata training to be exceptionally good at developing students awareness, calmness and mental flexibility.  Precisely because so many factors are known in kata practice, students have the mental space to really learn to read their partner’s body and movements and learn to spontaneously adjust to differences in timing and spacing.

In koryu, you don’t get to be on the receiving end of the kata until you have significant experience on the doing side learning to read your partner.  This is important, because once you are on the receiving end of the kata working with beginners, anything can happen. Beginners mix up kata and do the unexpected with great frequency. Having a solid grounding in being able to read your partner’s stance and movement is the first step in developing a heijoshin mind. The senior is responsible for handling whatever the junior does, and quickly learns to do this causally. It’s just part of the training.

As the intensity of practice in kata increases, the student has to become more and more calm in the face of that pressure. Developing a heijoshin mind is one of the goals of classical budo practice. There are lots of stress and shocks built into budo practice. Over time, the student should gain greater and greater composure and equanimity. Certainly it is not unusual to see senior level students deal with a junior mistakenly switching from one kata to another part way through the first kata. Or getting accidentally banged with a stick during practice without acknowledging that anything untoward or painful happened until after the kata is finished.
 
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That is heijoshin in action. Even when startled, shocked or hurt, the student maintains composure and continues on with the appropriate action.  As students progress, the amount stress needed to disturb their heijoshin increases. Students are able to remain calm and unflustered.

In addition, students learn to recognize when they are trying to impose their preconceptions and expectations on a situation. This often happens when students decide when or how fast their partner will attack and then move at the wrong time. They have to learn to turn off their expectations and just respond to what their partner is really doing. Sometime these lessons hurt because if you decide what your partner is going to do, and she does something different, you end up catching a stick with the side of your head (this hurts and is to be avoided.  I have some experience with this form of learning).

Calm. Imperturbable. Relaxed. Without expectations. Tranquil. The Buddhists call this heijoshin, normal mind. For the rest of us it is an exceptional mind, and another goal of training.