People talk a lot about the physical
technique of budo. Budo is obviously a physical art, with techniques designed
to handle the very real and serious business of violence. Depending on the martial art you could be
learning striking, throwing, joint locking, or any of the myriad of weapons
that are taught in the various martial arts.
Before one can use those techniques in a real way however, development
of physical technique must be paired with development of mental technique. If you mind is not properly prepared and
ready, the technique will not be there.
You can’t be thinking too much about what you are doing, and you can’t
blank and forget everything either.
Ironically, the mental state that is the goal
in classical Japanese martial arts is mushin無心、most often translated as “no
mind”. Better writers and far greater
martial artists have written numerous treatises on mushin, so I’ll just say
that it is a calm, quiet mind that reflects what is around it without imposing
assumptions. Good practice will help
develop this mental quality, but I would say that that mushin is much harder to
develop than good technique, and frankly, much more useful. Violence is a rare occurrence in the
industrialized world, but we need our minds all the time.
This is the mental side of what is ostensibly
a physical practice. It’s also the head
fake of good training practices. When we
start our training, we are so excited by the physical techniques, and so busy
trying to master them, that we hardly notice that we are training our minds at
the same time. The mind and the body are really one, so what is happening with
one is always reflected in the other. If
we are training and forging our body, we are necessarily also training our
mind. The question, and what sets budo
and other michi apart from mere
sports, is “Does our training have effects beyond the dojo.” The answer, certainly, is yes. Martial artists and other teachers have been
talking about this in Japan for hundreds of years. Yagyu Munenori, Miyamoto Musashi, and Takuan
Soho are just a few of the older, and greatest writers on the subject.
When we train physical technique, whether it
is kata or freeform, we strive to master our breathing and to keep our mind
quiet and relaxed but as ready as our muscles have to be. This is often hardly treated in regular
practice, hidden within kata that we repeat and repeat until we no longer have
to think about the physical movements.
(And if you think your art doesn’t include kata, what do you think those
repetitions of structured exercises are?).
As we become more familiar with the movements, we strip away more and
more physical input from them. When we
are first learning the motions, we stiffen and tense our whole body, activating
muscles that have nothing to do with the motions being practiced. As we train, we strip more and more of this
excess input out of technique, becoming faster, more efficient and
effective. Each time we stop activating
unnecessary muscles, we reduce counterproductive activity. When we activate muscles that aren’t
necessary, at best we waste energy and at worst we are actively working against
ourselves, weakening the effect of the necessary muscles, causing unbalances in
our posture, and ruining our technique.
Is it possible training could help us do that same thing mentally? That we could learn to deactivate the
unnecessary, wasteful parts of our minds?
Practicing recently, I was working on an iai
kata that assumes 3 adversaries. You have to move your attention from
adversary to adversary without becoming stuck on any of them. When I
would allow my attention to stick to the middle adversary, the quality of my
cuts to the sides became so bad I’m not sure they would raise bruises, much
less actually cut. Your attention has to be fluid, but not scattered.
In this particular kata, the three adversaries are ranged in front of
you. You approach with open attention, aware of all of them without
strongly focusing on any one. The first cut and your attention go to the
adversary on your right. The next cut is to the adversary on your left, but
while moving your attention from the right to the left, you must allow your
focus to strike the adversary in the middle, to make him react to the
possibility that you are coming for him and to allow you the chance to react if
the middle adversary is able to attack you already. You can’t let your
attention stick to him though. It has to
strike him and move on. This has to be accomplished in the time it takes
to sweep your sword around to the left so that you can transfer your attention
to the adversary there. If you don’t get your attention moved, you won’t
have ki-ken-tai icchi 気剣体 一致, or
unified mind, body and sword (I know, I’m taking a liberty translating 気 as mind in this case, but if you have more
effective translation, please share it).
If your attention sticks to any of the adversaries, the lack of focus in
your mind is immediately reflected in your body.
On this occasion, that means my cuts fell
apart completely. I swung the sword, but
it was a poor imitation of the movement I should have been making. The mind guides the body, and once my mind
was tuned to something besides where it should have been focused, my body’s
integration and technique collapsed.
Once the mind was no longer guiding the body, there was nothing to
integrate my movement and make it effective.
The speed with which this was reflected from my body as my technique
fell apart, back to my mind for the third cut, was amazing. By the third cut my mind was completely
rattled from the poor performance of the second cut and I probably would have
been better off not even attempting it.
My mind was busy trying to reorganize my body structure and integration
so I could make a good cut, but because it was focused on my body rather than
on the project of cutting, my third cut was even less effective than the
second.
The next time through the kata I kept my
focus moving. As I swept the sword from
the right to the left I let my gaze slam into the middle adversary but didn’t
let it stop there. When I swung the
sword to the left my gaze and my mind were right there with my body and the
sword, moving together. When the cut was
done I immediately moved my focus back to the middle adversary and the sword
followed. When I did the cut it was
completely on my terms and fully integrated.
It felt great. The trick now is to keep that sort of mind and body
integration all the time, not just when I’m swinging a sword.
When I’m training regularly the control of my
breathing and the mental stillness that I strive for in the dojo become habits
that I automatically reach for and use when I’m out of the dojo. I know that I’m
calmer when I’m training regularly. In the dojo I work to breath and stay
calm while people are trying to throw me or to hit me with sticks. In Judo if I don’t stay calm during randori I
get winded quickly and find myself focusing on getting another breath rather
than what my partner is trying to do. In
Jodo I have to stay calm and control my breathing or else I find myself trying
to take a breath when I should be getting out of the way of someone who is
trying to whack me in the head. This is
a fairly stressful environment in which to practice these things, but that’s
good. It means that when you are in a
stressful environment outside of practice you’ll be accustomed to dealing with
the stress.
The breathing practice and mental stillness
that are required for effective budo are great things outside the dojo, just as
much as being in good physical condition is. We spend some time in our
society teaching people how to hold their body and we value good physical
posture and movement. We spend no time at all teaching people how to relax and
control their mind and take effective metal postures. In the dojo, the
mental “Do” side of practice is just as important as the physical training.
It may be more important, since we don’t have business chains all over
the place offering to develop our mental strength and posture. Practicing
the calm, clear, placid, reflecting mind that is required of any “Do”, martial
or otherwise, and that is especially important for effective responses in “Bu”,
is also tremendously useful outside the dojo. It’s wonderful to be able
to remain calm and unruffled while everyone around you is losing control.
When my focus fell apart during the kata, all
it took was a breath to relax me and pull my focus and my body back together. In the grand world outside the dojo, all it
takes for me to pull my mind and body together and bring them into a relaxed,
unified posture is a breath or two as well.
The most difficult thing sometimes is remembering to take that calming
breath. It’s easy to get lost in the
emotion of argument, especially when someone is attacking you. The longer I train though, the more likely I
am to be more disturbed by a disorganized mind/body state than I am by the
argument, even if I’m busy trying to defend myself from a verbal attack. The great side benefit of this is that when
someone is verbally attacking you, they want you to be intimidated. They will
be looking for the physical cues of intimidation or of defense. If you take that breath and relax your mind
into your body, you become physically relaxed.
Once you are relaxed, you are in control of yourself, and you can choose
how to respond. If you are relaxed in
mind and body, you can respond to the situation fluidly without getting stuck
on any part of the interaction. Being
relaxed, you have the possibility of being confident in your response because
you are choosing it, not just reacting.
You are relaxed and responding as you see fit, rather than being herded
by someone who is expecting a tense, off-balance response. Often this failure to react as expected to
their script is all it takes to make a verbal aggressor back off.
This is one of the more extreme day-to-day
applications of budo training, but the basic technique is available to a budo
practitioner throughout life, whatever she is struggling with.. Tension and lack of focus attack all the time,
usually without as clear a source as someone yelling at us. The more we train, the more quickly and
easily we can reintegrate our mind and bodies, relax them, release unnecessary
tension and activity from our awareness and move forward to clearly respond to
the world as it truly is, rather than as our tension filled minds would like to
view it.
This may be the greatest benefit of budo
training. As we learn to relax our
minds, we learn to release our preconceptions so we can see the world as it is,
rather than as we think it is. This is
the mind like a calm, smooth pond. It
clearly and properly reflects the world around it without distorting
anything. If the pond is disturbed, it
moves this way and that distorting the reflection of everything. As we practice budo, we work to keep our
bodies calm so that we can respond accurately and appropriately to anything our
partner does. As we do this, often
without being aware of it, we are also training our minds to be calm like that
pond so we can respond to anything appropriately without the activity of our
own mind distorting our vision or our actions.
The first big step is when we can consciously recognize that we are
upset need to relax, and we can choose to take that breath or two that is
necessary to restore our calm, placid mind.
The next big step is when we take that breath before we are aware that
we need it. When we start doing that, we
may be starting to master a portion of budo.
