Outside Seminars; or What We Don't Realize About Our Own Training

Over the weekend, I had the great pleasure to attend an excellent seminar in a martial art well outside my own practice. I do Kodokan Judo, Shinto Hatakage Ryu Iai Heiho and Shinto Muso Ryu Jo.  The seminar was focused on basic movements and exercises of Daito Ryu Aikijujutsu. This is an art I know next to nothing about. The movements and techniques are quite different from anything in Judo or Iai or Jo. Why would I bother spending a weekend on something so unrelated to what I train?

   I spend a lot of time focused on improving my skills at the arts I do, so it may not make a lot of sense to take that time away from my primary arts and do something I'm not planning to on doing regularly. For me though, it makes a lot of sense.

There is no such thing as a complete martial art. Is boxing or jujutsu complete? Boxing doesn't include grappling and jujutsu doesn't do much with strikes. MMA prohibits a lot of techniques that could cause permanent injury or cripple. Judo includes some strikes, but ignores joint locks except for the wrist, elbow and shoulder (and one knee lock!). Which one is most complete? There's a problem even there though. The question asks which is “most complete” and not “which is complete?” Many classical arts also teach a variety of weapons in addition to empty hand techniques. Takenouchi Ryu, Sousuishi Ryu, Kashima Shinryu, and others teach a variety of weapons, including swords, spears, staves and nasty things with chains.

Even these though aren't complete. None of them teaches extensive unarmed strikes and none includes firearms. Maybe the solution is to study military or police combatives and weapons. Even then you won't get a complete system. Military combatives tend to focus on killing the enemy. Police combatives tend to focus on not doing unnecessary damage. Neither makes an pretense of being complete. Their training is highly focused for specific types of situations. Not complete, but just the opposite, they are very focused one subset of scenarios.

With all the possibilities that exist, there isn't enough room in one lifetime to become competent in everything. We have to choose what we are going to specialize in. That's OK, and it's certainly better than trying to learn everything. That would spread your training time so thin that you'd never be any good at anything. So you limit what you study intensively. Even when you put limits on what you're going to try to master, you don't have to put limits on being aware of other options.

Me, learning about a whole new way to lock up shoulders. Photo Copyright 2015 Masami Mitsusada

Going to seminars outside your art is great for learning what else is available, and how other arts use their skills to address questions similar to what your own art addresses. A question as simple as “how do you deal with a strike?” gets complicated very quickly. Even just within Judo we have multiple options with a range of effects from simple arm bars, to counter strikes with arm bars, chokes, and multiple types of throws. That's just within in one art. The Karate guys have a number of options that Judo never even considers. Blocks and counter strikes of all sorts. We haven't even started to consider some of the koryu arts that include numerous weapons that might be appropriate.

Different arts frame the question of dealing with particular attacks and situations differently. In Judo, the first response to most attacks is a throw, and after we've explored that, then we'll think about chokes and arm bars. Karateka tend to prefer a hard block and multiple strike response to the same situation. Classical jujutsu styles often use a combination of counter strike followed by dashing their foe into the ground. Aikido might use a smooth blend with the attack followed by a wicked deconstruction of one or more joints.

Me getting an education from Howard Popkin Sens

ei. Photo Copyright Masami Mitsusada 2015.

If you only practice your own art, and never try anything else, you won't really know how broad the options are for dealing with any given scenario. Worse, you can fall into the trap of thinking whatever you do is superior. Martial arts are very Darwinian. Only the ones that have some effectiveness in real situations tend to survive. If someone else does things differently, and they continue to draw students, especially students with backgrounds in law enforcement or similar professions, they probably offer something real.

Being exposed to techniques and exercises that I don't encounter in my regular practice can aid my development.  If you don’t have any idea of what the range of possibilities are, and how they work, your own training is very incomplete. If you don’t know how things really happen, you’re training is going to reflect your best guesses.  Those guesses are likely to be wrong.  In Judo, we have a number of techniques for use versus weapons. Most judoka don’t have any idea how to use those weapons (knives, swords and sticks) effectively, so it’s impossible to train well against them. As it happens, I also do iai and jo, so I bring that experience with me to my judo training.  Swords and sticks are remarkably fast weapons, faster than most people imagine. The average judoka training against weapons in the Kime No Kata doesn’t understand just how far they have to be from the sword or stick to have a chance of reacting before it reaches them.That’s clear from watching they way they train. After years of ia i and jo, that is a mistake I don’t make.

If you’ve never experienced something, and no one you’re training with has ever experienced it, the odds of you doing that training properly approach nil. Years ago, before I really understood this lesson, I had many conversations with a friend who has considerably more experience than I do in many areas. He would make a declaration and I, naively, would reject his claims. Then he’d proceed to demonstrate the narrow limits of my experience and understanding by throwing me across the room or tying me into knots. Chuck had learned his arts deeply, but also made sure he was aware of what other arts do, even if he didn’t study them.

Getting out to a seminar or two in another art can broaden your perspective on situations the arts you study are intended to deal with. Every art has a frame through which it interprets the world. It’s very easy, and quite common, to get so accustomed to seeing things through the framework of one art, that we forget there are ways of looking at things that are completely outside the frame we normally train in.  That’s something that going to seminars helps me break out of. At a seminar, looking at the world through someone else’s frame is part of the lesson for me.

The seminar this weekend was taught by Howard Popkin in the art of Daito Ryu, an art I have no background in. Being a judoka, I tend to assume that Judo has cornered the market on kuzushi (often poorly translated as “balance breaking”). This particular seminar shot a number of significant holes in that assumption. It was fascinating to see how small a motion was enough to disrupt someone’s balance, especially when the someone was me. Over the course of the weekend I may have learned even more about assumptions I am making than I did about Daito Ryu.  

I’ve had this happen repeatedly at various seminars I’ve attended over the years. I can remember a koryu sogo bujutsu teacher using me like a mop to wipe the floors with. He knew I was a judoka and could take the falls. I learned a lot about assumptions judoka make about what constitutes the end of an encounter. Judoka live in a very civilized world where an arm lock or hold down will result in a quieted adversary. Koryu arts don’t work at the level of civilization. They tend to assume a far more violent world in which more lasting and damaging measure are required. I came away from that experience with a lot of questions for myself about how to handle different types of threats beyond the assumptions made in most competitive judo dojo.

When I first took up sword and jo I had to reevaluate what I thought I knew about weapons defenses that I’d learned from the kata in the Kodokan Judo system. There are a number of nifty kata against knives and swords and sticks in Judo. The only problem was, the more I learned about how to use these weapons, the less confidence I had in my ability to handle any of them. The ma’ai that I considered safe got longer and longer. The time it takes to deploy the weapons got shorter and shorter. With greater understanding of the weapons the kata are supposed to teach one to deal with, the less appealing dealing with those weapons became.  

I’ve had the opportunity to learn about a variety of arts and how they frame the world. It’s interesting, and as I get to view the world through each art’s frame, my own frame gets expanded. If we never venture outside of our own dojo, or own art, we will have a very warped view of what we can do with that art. We have to see things from other perspectives and see how people with other skill sets approach the same problems.  Until we start doing this, we can’t really understand our own art. We have to look at it from the outside occasionally to remind ourselves of all the things that aren’t within the view of our frame.

Howard Popkin Sensei demonstrating how little I know aobut nikyo. Photo Copyright Peter Kotsinadelis 2015.

One of the easiest ways to expand our frame is to attend a few seminars from other arts. I’m not recommending a steady diet of cross training. More like an occasional dessert treat. We want to understand our own arts as deeply as possible. We can’t do that if we never look at our arts from the outside. The occasional seminar helps develop a more complete understanding of what options there are beyond our regular practice and how many different ways a question can be asked and how different the answers can be.  

Modern Musha Shugyo Part 4: A Castle, 2 Dojo and a Holy Mountain

After spending an incredible day training and talking with Kiyama Sensei, on our Musha Shugyo, Deborah, Adam and I  had a day without training planned, then we were scheduled to spend a day doing jodo in Osaka, a night at Mount Koya, and then training at still another jodo dojo in Osaka.  Shiga is lucky enough to have one of the few remaining castles in Japan, so we headed there for our free day.

Hikone Castle Donjon. Photo Copyright Peter Boylan 2014

Hikone Castle Donjon. Photo Copyright Peter Boylan 2014

Hikone Castle was started in 1603 and completed in 1622. Many of the surrounding buildings have been lost, but the main castle donjon still stands, as well as the surrounding walls and gates.  The castle sits on a natural hill, and the first gates are  well before you begin to climb the hill.  We had lunch within view of the castle, and then began climbing up the winding path to the top.  

Hikone Castle gate. Photo Copyright Peter Boylan 2014

Part of the defensive strategy was to make the journey up circle through several gates.  An invading army would have climb the hill and at the same time get past numerous choke points where they could easily be attacked from above.  At one point as we circled up the hill, we arrived at the bell just before the hour, so we are able to stand and hear an ageless sound that hasn’t changed in hundreds of years.

Hikone Castle Bell. Photo Copyright Peter Boylan 2014

The next day we traveled to just outside of Osaka to the Yoshunkan Shinto Muso Ryu Dojo. This dojo is in the garden of I. Sensei’s home.  It is one of most lovely private dojo I have had the privilege to train in.  It’s not large but it is lovely and simple.  I met I. Sensei though my jodo teacher, M. Shihan, and I come to train at his dojo whenever I can.  I. Sensei is the kancho for the M. Shihan’s group, so as is typical in Japan, everyone calls him by his title, “Kancho.”

We arrived just after the beginner’s seitei jo class ended.  A couple of the more senior students stayed around to help us train. Kancho said that M. Shihan was planning to come by the dojo later.  In the meantime, he asked me what we wanted work on. Knowing it’s never a bad thing to practice your kihon, and remembering that Adam is still new enough to not be familiar with the basic format of training, I suggested we drill kihon techniques.

This turned out to be a good idea for all of us, not just Adam.  I have been teaching a lot of kihon techniques, but I haven’t been drilling them in the same way M. Shihan’s organization routinely does, so while Adam was being overwhelmed by the intensity of practicing with some of I. Sensei’s more senior students, I got to work at remembering many of the important points for the uchi side.  Uchi is always the senior. While shi practices the kihon, uchi received shi’s technique and controls the spacing and speed of the practice so shi will get the most out the training.

Adam and Deborah got a lot of good training, and I got some excellent corrections in how things should be done.  Training is Yoshunkan is quietly focused. Kancho doesn’t yell at anyone. His training is intense but he is gentle about it. It is completely unlike the atmosphere in movies or stories of traditional teachers who yell or don’t say anything at all.  Kancho made sure each of us was stretched, but the feeling was one of having a treasure quietly shared with you rather than brutal training.  Fujita-san worked me hard in both the kihon and some of the kata that we did. Adam was sweating from the effort that was being pulled from him as he worked to keep up with the demands of his partner and to integrate the corrections from Kancho. Deborah and Adam were both my guests in the dojo, so I was really responsible for them. However, between my own practice and trying to keep an eye on Adam, I left Deborah to fend for herself. I wasn’t really worried about her though.  Her Japanese is quite functional and she’s traveled to Japan numerous times on her own. She doesn’t need any help from me.

Adam occasionally got that deer-in-headlights look though. His partners were drawing him up and down the length of the dojo, making him work at each of the kihon techniques while also subtly changing the distance for each attack so he could learn to understand and read spacing as well as practice the individual techniques. He had plenty to work on. On top of practicing techniques he’s not really strong at yet, he had to try and understand the corrections he was getting from Kancho and the senior students. When the corrections were straightforward, his basic Japanese skills were up to the task. Whenever the corrections were more subtle though, he was quickly floundering in a sea of unfamiliar Japanese vocabulary. I tried to stay out of it as much as possible, but when things got too complex, I would bow to my partner and then give Adam some language assistance.

While we were practicing, M. Shihan arrived. He is a delightful man, about 5’2” (157 cm) tall. If you see him on the street, aside from his incredible posture and carriage, he looks like a fairly average Japanese man. When he starts talking about Jodo though, he lights up with an energy and enthusiasm that is incredible to see and feel. I know from experience that Shihan’s jodo is powerful and inexorable. There is no stopping it. We didn’t get to feel it this day though. He had a busy schedule but had taken time out to visit the dojo to see us.

He asked what we had studied at the gasshuku, and we described our training there. Shihan asked Deborah to demonstrate the Omote set, and for me to act as uchi. We worked our way through the entire set under Sensei’s critical eye. Neither one of us wanted to make the least error. Despite our effort, there was still plenty for Shihan to correct. His corrections are always couched in a way that makes you think about not just what he’s correcting. He asks questions as he corrects that make you consider why you do something in a particular way. In this way, working with Shihan pulls our technique and understanding of everything behind the technique upwards.

After commenting on Deborah’s Omote, and the way I was doing the uchi side, Shihan asked Adam to demonstrate a couple of the kata he felt comfortable with. Shihan gave his some corrections, but didn’t overload him. I know Adam came away from this practice with plenty to think about.

Shihan had to leave before the practice was over, but it was wonderful to see him and get some instruction from him. Before he left, we mentioned that we were planning to visit another one of the dojo in the Osaka area that he leads on Monday night. Shihan warned us he might not be able to make it, but encouraged us to go train.

After Shihan left, and we had bowed him out of dojo, we practiced for a while longer, focusing on the points Shihan had corrected. Eventually though it was time to wrap up practice and bow out ourselves. Kancho served some tea and we chatted a little bit before we changed and headed for the train station. We had plenty to think about while we rode the train back to Shiga.

The next day we headed to Mount Koya, or Koya-san as it’s known in Japanese.  Koya-san is where the head temple of Shingon Buddhism is located.  Founded in 819 C.E., Koya-san is a major pilgrimage site. It is a wonderful, peaceful area in the remote mountains of Wakayama. The only way there is a funicular train, and the only places to stay are temples. We stayed at Daen-In, one of the numerous temples there. The temple provided dinner, sleeping rooms, breakfast, and an early morning Buddhist service of chanting, bells and incense for the numerous pilgrims visiting the temples and graveyard.

Daen Temple. Mt Koya. Copyright 2014 Peter Boylan

Buddha statue on Mt. Koya. Copyright 2014 Peter Boylan

We spent the afternoon and evening walking about the graveyard. The graveyard is huge, and no one knows how many people have been buried and memorialized there. Filled with moss covered graves and 600 year old cedar trees, it is one of the most peaceful places I’ve ever been. Numerous rich and powerful families from the last 1200 years of Japanese history have graves there.

Mt. Koya grave. Copyright 2014 Peter Boylan

 

Mt. Koya Grave. Copyright 2014 Peter Boylan

Mt. Koya graveyard. Copyright 2014 Peter Boylan

A more recent trend is for large companies to have a grave site for memorializing all those who work at the company and have passed away.

Yakult company employee memorial gravesite. Copyright 2014 Peter Boylan

Nissan company employee memorial grave site. Copyright 2014 Peter Boylan

One of the most interesting graves was erected by the termite exterminators association. Buddhism teaches that no living being, including insects, should be harmed. The exterminators have erected a grave for the spirits of all the termites they kill, a place where the spirits of the termites can be prayed for and offerings can be made on their behalf.

Memorial grave site for termites killed by exterminators.
Copyright 2014 Peter Boylan

We spent the night in the temple, ate the wonderful temple food (all vegetarian of course), and attended the 5:45 AM service. After some more time wandering around the temples, we got on the train back to Osaka.  We had Jodo practice that night.

At the dojo that evening, we arrived early, but several of the senior students and teachers were there ahead of us and practicing. We got changed and started warming up. H. Sensei was there with his wife, who is quite accomplished also. And while we were warming up, Kancho came in. He doesn’t train at this dojo usually, but some of the members were preparing for a competition the following Sunday, and he was there to help them get ready.

H. Sensei told me that M. Shihan had called and wouldn’t be able to make it this evening, but that we should please stay and train. We were happy to do that. Even without Shihan, there were a couple of 7th dan teachers and plenty of other senior students in the room.

H. Sensei is a very different style of teacher from Kancho or Shihan. He reminds me much more of the classic image of the brusk, severe Japanese teacher.  We worked our way through the warm-ups, and H. Sensei focused on Deborah, Adam and I. As we were working on hikiotoshi uchi, Sensei started yelling at me. I’ve been reworking my technique, but it seems I’d let my attack angle flatten a little in doing so. Sensei yelled at me that I’d never be able to do anything with that weak technique.

H. Sensei asked me what I thought I was doing and made me work at it until he was satisfied. After he watched Deborah and Adam for a few moments, he decided that we would focus on kihon for the evening. He found partners for Deborah and Adam and started us drilling. He yelled at Adam. He yelled at Deborah. He yelled at me more than the two of them combined.  He asked what sort of Jodo I was doing? He yelled that we would never be able to do anything with such weak technique. He yelled and kept us working hard.

H. Sensei is an example of a classic Japanese teacher. I don’t think he is constitutionally capable of being complimentary during keiko. You know how much he cares about you and your learning by how much attention he pays to you. Unfortunately for us, the only way he knows to express that is by being harsh. From the amount of attention we three got, he is very concerned with us learning to do it right. Which is what I want from a teacher.

If H. Sensei ever said anything nice about my technique, then I’d be really worried. If he, or teachers like him, see anything worthwhile in you, they will yell and hound and badger you to bring out the best that they can see. If he ever said something nice about my technique and then continued on, it would be the worst comment I ever receive. If he says something nice, it means he doesn’t see any reason to bother giving me corrections or attention. A compliment from one of these old style teachers is the kiss of death. The compliment is their way of dealing with someone they rate as a waste of time to teach. They can compliment you and walk away.

If they decide to invest time in you though, that’s the sign they see something of value in you. Deborah has been around Japan long enough to have encountered this style of teacher before, but I was worried about Adam. Adam is still a beginner in Jodo, so this was an intense experience without having a 7th dan teacher yelling at him from close range and making him do techniques over and over until the teacher was satisfied. Deborah knew the best course is to stay silent or just said “Hai Sensei” if a response is needed. Adam’s Japanese isn’t anywhere near to being ready for dealing with this. When things really got tough, he’d look at me and I’d give some translation help, and then we’d be back to practicing the kihon.

I never complain about practicing kihon. Nearly everything in Shinto Muso Ryu can be boiled down to the 12 kihon waza that Shimizu Sensei developed. The better your kihon are, the better every other part of your Shinto Muso Ryu will be. So we drilled kihon. H. Sensei had me call out the commands for practicing the kihon in the dojo to make sure I was doing that right. Somewhere along the line I had flipped a couple of the Japanese words, so I got excoriated for not even knowing the Japanese commands. As we worked through each of the kihon waza, Sensei made sure Adam and Deborah were getting it right. A couple of times he had Adam attack him with a sword so Adam could experience how the techniques should feel when done properly, which is always a worthwhile experience.

I noticed as the evening went on, Sensei’s demeanor softened quite a bit. Adam and Deborah persevered under his pressure. They took everything he threw at them, and they kept showing him their best effort. They never gave up. They took each correction and worked to integrate it into their technique. Deborah and Adam let Sensei yell and they just kept working. By the time we reached the break, Sensei could see that they were going to work hard. He started backing down the volume. He still got all over them for anything he felt was poor technique. He didn’t give up on them, but he was clearly less harsh. They had proved to Sensei they were worthwhile students who are mature enough to handle serious instruction.

H. Sensei let me know that he was still disappointed with me. As a teacher, it’s my job to bring everyone up to the level he expects. I got quite the lecture about that. We all learned. Deborah and Adam got to polish their kihon under the close attention of a high level teacher. I learned what my teachers expect me to be focusing on with my students. I’ll be changing my lessons going forward. Lots more kihon.

At the end of the evening, as we were bowing out and then sharing a post keiko cup of tea, H. Sensei had us introduce ourselves to everyone. Even Adam’s basic Japanese was quite appreciated. People were impressed that he serious enough about Jodo to travel to Japan to train, and to put in the effort to begin learning Japanese. With keiko over, H. Sensei returned to his normal self, which is to say he was very pleasant to chat with. Everyone invited us to come back and train again soon. We promised we would.

Training with H. Sensei can be tough, especially if you don’t know about traditional teaching attitudes in Japan. There is long tradition that being nice to students of anything will make them soft and encourage them to give less than their best effort. The traditional way was to never compliment the student. If you know about this, some of the traditional teachers don’t seem nearly so harsh. They can still be tough to endure, and sometimes they will make you want to break and run. They can really toughen you up though. Day-to-day trials are a lot easier. That boss that likes to yell and pound on his desk? He doesn’t seem nearly as intimidating after having a 7th dan teacher verbally flay you and then insist that you attack him so he can demonstrate the flaws in your technique.

Maybe there are some real benefits to that traditional teaching that I hadn’t considered before.

Awareness, Zanshin, or just plain Paying Attention

Awareness makes budo work. Without it, it doesn’t matter how good  your maegeri or your uchimata is.  You’re going to get clocked before you can use is. Being aware tells us what’s going on and what to be prepared for so we can deal with it when it arrives.  It’s so important I considered including it as one of the fundamental principles of Budo.  I didn’t because it is a skill built on and with the principles I discussed in earlier posts (Structure, Spacing and Timing).  Without an understanding of those, awareness can’t happen. WIthout awareness though, you’ll never get to use the skills you’ve spent so much time developing.

Awareness is a combination of the knowledge of structure, spacing and timing combined with being cognizant of the world you are moving in. If you don’t understand structure, spacing and timing, it really won’t matter how much you pay attention to the people and things around you, because you won’t be able to interpret what you see. If you understand these things, but don’t pay any attention to what you are seeing and don’t apply your understanding to the world, it won’t matter what you’ve learned because you aren’t using it.

A lot of people talk about being aware of the world around us, but what are we looking at and why are we looking at it?  Just being aware of what’s going on around you is useless if you don’t have a framework with which to evaluate what you are seeing.  Understanding your own structure lets you see what’s going on in others' structures. Understanding spacing tells you not just what is good spacing for you, but what is good for someone else. Knowing when the timing is right and wrong for you to act enables you to understand those moments when you are vulnerable to someone else.

When I was first learning the kata Seigan from the Kendo Federation Seitei Jodo set, my teacher explained that shitachi (the sword side) and shijo (the jo side) should begin moving towards each other simultaneously.  I thought he was a little bit crazy.  How was I going to be able to see exactly when shitachi would move?  I watched senior people do the kata, sure enough, they did move together. I was sure they were signalling each other somehow.  How else could you know exactly when to move together?

As I practiced with Kohashi Sensei week after week though, I began to recognize subtle changes in her body that would happen just before she stepped off.  They weren’t big changes by any means, but I could see that her balance changed just slightly as she prepared to move and so I could match her starting movement with my own. It seems pretty obvious now what I’m looking at, but it took time to develop an understanding of structure and movement.  At first I just “knew” that shitachi was going to move, but I couldn’t have told how I knew.  Now I can talk about things like a slight change in the relationship between shoulders, hips and feet.  I can see that shitachi has shifted her balance forward just enough that her leg muscles have to work to hold her from moving forward.  Her center of gravity has shifted just a slight bit in front of her feet.  

Now I don’t just “know” when shitachi will move, I know why I know and know what is happening with shitachi, and I can apply that knowledge to other kata and situations. As I develop my understanding of what is useful and effective structure, I understand more about what my partners are doing, what they can do, and what they can’t do from moment to moment. All those lessons about how to stand upright and balanced, and how to carry your weight so you can move immediately inform everything I see now.  I can see when a partner isn’t loading her weight correctly.  I understand that if my partner is slouching, she can’t breath properly, so she’ll get tired quickly.  I can see when she is ready to attack or if her balance has shifted back.  

Spacing, ma’ai 間合, is another aspect of awareness. We’re all aware of it when someone stands too close to us in public. We feel uncomfortable. We might even be aware that we feel uncomfortable because someone is too close. As we develop an understanding of ma’ai and get comfortable with our budo though, this changes. I’m an old judoka. It didn’t take too much Judo practice to change my sense of what was too close for comfort. After doing Judo for a while, you could be leaning on me and it still wouldn’t bother me.  

In Judo, we spend a lot of time training standing techniques while holding on to our partner. This is awfully close. Then when we hit the mat, we’re glued to each other, rolling around with our bodies stuck together as we fight to pin, choke or armlock our friends and partners. As we get more and more at home with this much body-to-body contact we stop feeling like people stand too close in other situations as well. After all, I can’t throw or choke you until you get close.  

This is not necessarily a good thing (though it does tend to unnerve jerks who like to intimidate people by standing too close because judoka just relax at that range, since you’ve moved into our attacking comfort zone). Being aware of spacing means adjusting what are safe, dangerous and active distances based on a host of different factors. In kata and sparring, good ma’ai is one you can attack effectively from while your partner cannot.  A lot depends then on the partner. How tall are they? How long is their reach? What kind of weapon are they using? Long sword? Short sword? Staff? Jutte? Something else?

Being a judoka who is comfortable even when people are touching you doesn’t make you aware. Being aware means understanding how quickly someone can cover the distance between you and her. This is more complex than being aware of structure, because how someone is standing influences it. Are they facing you square on? Have they turned to the side (hanmi)? Where is their balance placed on their feet?  Is their balance divided between their feet, or over just one foot? These all change how quickly a person can cover the distance to you. If her weight is divided between her feet, you partner has to first shift her weight to one driving leg before she can go smoothly. If her weight is settled on just one foot though, and that leg is not straight, she can start moving by simply pushing with that leg.  

Being aware of the spacing and the quality of the space takes time to develop and it’s an awareness that is difficult to deploy. As I was learning what is a safe spacing, I got caught more than a couple of times by teachers when I thought I had plenty of space, and they kindly laid a bokuto or jo on my head before I could react. They understood the spacing beautifully, and they were kind enough not to raise a bruise as reminder of how much I had to learn. With practice this understanding can become highly refined. I’ve seen weapons pass within a centimeter or less of experienced swordsmen who didn’t even blink. They understood the spacing so finely that they could see that the weapon wouldn’t touch them.

Once you can read spacing well, then you can really be aware of it. Until you understand it and can read it though, you can’t really be aware of it.  Once you become aware of it, then you can start manipulating the spacing, but that will have to be another post.

Each of these elements in awareness is progressively more difficult to describe.  Structure is relatively easy to describe. Spacing can be awkward because good spacing, safe spacing, vulnerable spacing and every other kind of spacing are not fixed quantities.  You can’t say “if someone is 5 feet or 10 feet or 15 feet away, you’re safe.  It depends on how fast they are, how prepared you are to move and what kind of weapon they might have.  When you start working with weapons, you spend a period of time getting hit when you think you are safe because you don’t yet understand the ma’ai of weapons and how fast someone can enter.  Just having someone describe it for you is not sufficient to understand or learn ma’ai.

Timing is even more difficult to put into words, though I keep trying.  Knowing when structure and spacing come together to make someone, including yourself, vulnerable is when you begin to understand timing. You can see when someone’s shifting their balance, or better still, when they are preparing to shift their balance, and act in that moment when they are committed to action in one direction. At that moment your partner cannot respond to you. They have to finish their first action before they can respond.

Good timing is about sensing those moments. You can’t really develop it until you understand structure and spacing. Once you have those mastered, you can develop an understanding of timing because you can see how they come together.  Timing is about being there when spacing and structure intersect in a way that is good for you and bad for your partner. Sometimes you have to set it up, as when judoka will give their partner a little push to solicit a reaction.  Better is when you can sense your partner’s movement and work with it.

Sense her attack and cut through her sword. Draw her out and cut into the opening left after her sword has passed through. Fill the space as your partner retreats so there is no opening for her to return to. Each of these things is about seeing when and how your partner can attack and then using that knowledge.

When you get to this level, then you have a framework with which you can evaluate and make use of the information your senses provide. In the dojo, understanding structure and spacing and how they go together to create optimal moments for attack is what we train for. Outside the dojo, knowing how to read someone’s structure to know how they intend to move, if they are tense or angry or relaxed or concealing something is an application of the same knowledge. Knowing when you are vulnerable or when someone has changed their spacing to make it possible for them to attack is something that can be used inside and outside the dojo.

It’s not enough to say, “Awareness is important.” or “Maintain zanshin.”  You have to know what you’re being aware of.  You need to know what to look for when you maintain zanshin and keep your mind on the job at hand and don’t relax. That only comes from mastering the essential lessons of structure, spacing and timing.

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The Most Essential Principles In Budo: Ma'ai

There is no single essential element of good budo. There are a number of elements that make up the common foundations of all good budo, whether it is empty hand, small weapons, swords, spears and naginata or even kyubado. I wrote about structure in a previous post.  Another essential principle is ma’ai 間合, often translated as spacing. This one seems simple, and turns out to be exceedingly complex and subtle.  

At it’s most basic level, spacing is the distance between you and your opponent.  That’s the most basic level.  After this it quickly gets complicated.  Ma’ai 間合 is the Japanese term, and and while it refers to distance, it also implies the proper or correct distance. The problem and complexity comes from the fact that what is the proper distance is different for every encounter.

Let’s start just with empty hand encounters to keep it simple. I’m 183 cm tall. My reach and range is longer than someone who is 160 cm tall, assuming we’re both using the same sorts of attacks. My range is longer, so I don’t need to be as close to reach out, make a connection and apply a judo technique. An opponent who is 160 cm has to come well inside my range before she can attack.   

Seems simple enough. How about this then? I’m a judoka, so I’m not big with punches and kicks.  So let’s assume my 160 cm opponent is now proficient at Tae Kwon Do. Oops! The ma’ai just changed significantly, and not in my favor. Now my opponents kicks are effective at a greater range than my grappling. On the other hand, if I get inside her effective range, my grappling is more effective than her striking.  

So good distancing,ma’ai, changes with the person’s reach and the techniques being used. It’s the combination of your effective attacking range and your opponent’s. What’s good for one is more than likely not optimal for the other.  Kendo breaks down ma’ai into several discrete ranges, which is easier in kendo because the shinai’s length is controlled to prevent major differences between kendoka.   The Kendo community has analyzed their three main ranges, toma, issoku-no-maai, chika-ma (outside of attack range, attack with one step, close enough to attack without moving).  Their analysis is focused on two very similar opponents with identical weapons.

Once we get outside the competitive arena with it’s requirement that things be “fair,” whatever that might be, ma’ai becomes a very fluid distance. In both gendai and koryu arts, kata are designed to teach the fluidity of ma’ai by setting up the student to practice against a variety of weapons and partners.  This is true in Judo in the Kime No Kata where the student must deal with everything from grabs to strikes to knife attacks to swords.  It’s true in most Aikido training as well, with a variety of tanto and sword disarms.  

Many classical bujutsu systems cover the entire gamut of weapons combinations, from both persons unarmed to one person armed, to both armed with the same weapon to asymmetrically armed training. 　Many weapons arts mostly emphasize asymmetrical training scenarios.  In Shinto Muso Ryu, the only time both partners are armed alike is in a few of the okuden forms, and seven of the Shinto Ryu kenjutsu kata.  In JIkishinkage Ryu the combination is usually sword versus naginata.  Most koryu arts include a variety of weapons in their curriculum.

Once we get to this variety of combinations the terms for ma’ai become much more interesting and challenging.  If I’m holding a kodachi facing an opponent with a tachi, her issoku-no-maai is longer than mine.

 If I switch to jo, mine is now longer than hers.  If she’s got one of those giant naginata or a yari, hers is longer than mine.  And then we have the variability of some types of kusarigama, but I’m not going to go there today.  

The continually changing combination of an individual’s range and her weapon’s range makes ma’ai exceptionally difficult to master (and even more complicated to write about). By practicing with a variety of partners and in a variety of weapon combinations you can develop a good sense of maai.  I’m starting to understand some aspects of it, but I have a long way to go.  

One thing that is critical for learning learning ma’ai is that attacks have to be effective. I hear a lot about “sincere” and “committed” attacks in some arts.  I’ll be honest, I really don’t care if the attack is sincere or not, and I really don’t care if it’s committed.  I care about whether it will be effective.  A sincere, committed attack that will never reach you is worthless for training because you will never learn at what range you are vulnerable, and at what range you are effective.  The same is true for an attack that purposely misses to either side.  I can’t learn how to deal with an attack that isn’t effective.

The attack doesn’t have to be fast and hard.  It doesn’t have to be heavily overcommitted.  It does have to be on target.  That’s the key.  On any number of occasions I’ve told students to “Hit me.”  They swung their weapon and I didn’t move because I didn’t need to.  I could see they weren’t doing anything that would impact me.  I stood there and watched their weapons swing past in the breeze.  Then people asked why I didn’t move.  I didn’t move because my sense of ma’ai is strong enough that I can see when someone is attacking effectively and when he is just waving at empty air.  Waving at empty air is not effective or threatening.

Every attack, no matter how slow, has to be such that it would impact my position.  If it’s not going to do that, how am I going to learn what distance and attack is dangerous and what isn’t?  If you don’t know the difference, you will fall for every feint and false attack.  An effective attack is not one where you overcommit and throw yourself at your opponent either.  For an effective attack you move in maintaining your balance and integrity while striking or cutting so that you will impact your partner if she doesn’t move.  

As you practice kata and randori with a variety of partners and weapons combinations, you will develop a more and more sensitive understanding of ma’ai.  With an understanding of ma’ai comes awareness of the difference between an empty threat, and a position that is vulnerable to attack.  You will also be able to see  when your opponent is open to attack on the other side.  Without an understanding of ma’ai you are vulnerable to every threat and intimidating move because you won’t know the difference between an attack that will affect you and movement that cannot hurt you.

NOTE:  “Ma’ai” has 3 syllables in Japanese:  mah-ah-ee.  In English it comes out as 2 syllables “mah-eye.”