Mitsu No Sen

Mitsu No Sen is a series of counterattack methods and philosophies developed by the great sword master Miyamoto Musashi (late 16th century to the early 17th century). Over time, as word spread about these concepts, along with the stories of the countless combative successes accomplished by Miyamoto Musashi on the battlefield, martial artists started to put to these ideas to the challenge on numerous occasions, not only in the physical arena that is combat, but in the mental and spiritual arena that is life itself. It is through this process of rigorous testing and analysis that concepts such as these gain the confidence of the great Budo masters and become part of the philosophical curriculum to be past down from master to student for generations. Until this day, Mitsu No Sen remains to be one of the most vital concepts in Budo.

Mitsu No Sen can be broken down into three different counterattack methods: Sen No Sen, Sen, and Go No Sen. As listed these three concepts fall under the categories of novice, intermediate, and advanced, as each one progressively becomes more difficult and requires substantially more experience. Furthermore, if one is to fully learn and understand these teachings for the purpose of actual application for combat or daily life, one must closely observe the fine details in each of these concepts, as wavering from them can lead to a disastrous outcome.

Sen No Sen

Sen No Sen is the beginner process of Mitsu No Sen, as it requires, although not always the case, more physical ability rather than that of spiritual or mental capability. At this level of counterattack, one may choose to clash, block, or attack the attack. This level strictly relies on reaction speed and to what some call a quick response muscle twitch reaction. Yes, experience may be required to quickly decipher what the opponent’s plan of attack is in order to stop it and successfully counter, but in reality, if one has the physical potential, one will find him or her self with the ability to at least block or stop the attack, if not fully counter it by utilizing over whelming force and reaction speed. Of course, in order to receive the most minimal of results, the practitioner must be that of a self- sacrificed pupil to the physical and mental studies of Budo, so that the proper reflexes in mind and body can be developed for those times of need.

Sen

The intermediate level of Mitsu No Sen is known as Sen. Sen is perhaps the most common of strategies used in life and actual combat. When Sen is performed properly, with accuracy and confidence, the results are that of an overwhelmed opponent, caught in the heat of a fully committed all out attack, which in their mind, would guarantee a victorious outcome. In Sen one offers his or her opponent an opening while in the mean time closing down all other possible target areas, in turn forcing the opponent to attack the only logical clear opening in which he or she may find weakness. As the opponent initiates their attack on the so called vulnerable area, one counterattacks with a devastating blow before the opponent has the opportunity to finish their attack, in essence, “beating him or her to the punch.” Although experience and physical training are of great benefit when utilizing this technique, confidence in one’s self is paramount to the success of Sen.

Go No Sen

The final and most advanced stage of Mitsu No Sen is that of Go No Sen. The concept of Go No Sen, for some, takes a life to time to develop, as it requires that mind and body work in unison, in order to achieve the confidence and experience needed to utilize this concept. Go No Sen follows the same initial preparation as that of Sen. The difference being the ability to evade or intercept the opponents attack, to later destroy it, and counterattack in a definitive manner, by first controlling the opponent’s sword, followed by control over the opponent. Go No Sen is the strategy of having the opponent show his cards before one applies his or her final move. Go No Sen is best utilized amongst those of senior ranks, as they have invested the time, and have gained experience through trail and error to develop or discover the answer to most logical studied situations and attacks.

Upon further analysis of Mitsu No Sen, one can start to see the transformation of student to master, through these three concepts. One must also take into consideration that with rank and experience comes age. So it would make sense that the younger less experienced beginners are full of physical strength and stamina, while the more experienced senior practitioners have grown wiser, but yet somewhat weaker in their physical capabilities, therefore requiring them to more mentally than physically combative through the means of such concepts as Go No Sen.

Ki- Ken- Tai- Ichi

According the art of Japanese Swordsmanship, Ki- Ken- Tai- Ichi, generally refers to the vital components applied simultaneously to an attack, designed to effectively destroy or seriously hinder an opponent. These components consist of Ki- Spirit, Ken- Sword, and Tai- Body as one- Ichi. When properly assembled and applied the result is that of a devastating blow onto the enemy. Faltering in any one of these points will lead to imperfection of technique and making the outcome that of an ineffective blow, possibly resulting in negative repercussions.

Ki- Spirit

In Budo, just as in life, Ki refers to ones inner spirit, therefore being the most essential of the three components that compose Ki- Ken- Tai- Ichi. Ki, in life, is interpreted as the confidence which can only be developed through the knowledge of ones understanding of the steps taken to preparedness. Without this understanding of preparedness, one will falter in accomplishing the final goal of total destruction of an opponent or any given situation in life itself.

Ken- Sword

Ken simply refers to the vehicle utilized to overcome a life and death situation. Of course, one does not need to posses the ability to wield a blade to be victorious, but certainly must contain the capability to utilize some form of weapon, weather tangible or mental, in order to achieve a positive response in the situations that confront them in daily life. In other words, one must not head into battle empty handed, but rather with some sort of concept or weaponry to defeat to opposing force. For although perhaps strong in mind and body one will find them self in defeat without a vehicle in which to carryout their plan of attack.

Tai- Body

When concepts of Ki and Ken are understood and underway in the attack procedure, the final step is that of Tai- Body. In swordsmanship, Tai is the entrance of the body committing oneself to the final blow. In life, the final step to be learned from this Budo concept is that of total commitment to the procedure utilized to overcome ones problems, making this step essential in delivering the final response in an affirmative manner.

It is when these three components Ki, Ken, and Tai are applied together in any given circumstance that one can assume to achieve a successful outcome from their approach. For utilizing these three elements combined in attack, the opponent will find him or herself overwhelmed and defeated, as will the situations one encounters through life. It is concepts such as these that one starts to discover the true hidden powers that lie within Budo and that should be respected and followed. As to make oneself aware of the possibilities that surround them and of others that may be using these concepts against them.

Enzan No Metsuke

Enzan No Metsuke has a dual meaning to those of the Budo way of life. The first is that of a combative approach to interaction with an opponent, and the second, just like many of the conceptual teachings of Budo, a practical application for life itself. Enzan No Metsuke can be interpreted as a look into the distance of a far mountain. A fixed gaze that not only focuses on what is directly in front of us, but beyond. Encompassing the entire scope of the current and future circumstances that are to come in result of one’s current actions.

As applied to the art of Japanese Swordsmanship, Enzan No Metsuke is the endless gaze through the windows of the adversary’s spirit. Looking deep into the opponent’s eyes reading not only his physical motions, but his thoughts as well. It is through this procedure, once mastered, one will have the capability of predicting the outcome of a match, by possessing the ability to interpret the thoughts of his opponent, although at times contrary to what is displayed by the opponent’s physical demeanor. The opponent may clearly appear to be physically capable, but may posses a weak spirit. This may also be reversed, when perhaps one may encounter a much more challenging match than that of the physically threatening posture. In essence, Enzan No Metsuke teaches the Budo practitioner that it is what lies deep within the opponent’s mind and spirit that truly counts, and not necessarily what is portrayed on the surface.

As Enzan No Metsuke is applied to swordsmanship, the teachings of Budo have shown its pupils the way of grasping this concept and applying it to their lives. Enzan No Metsuke when applied to daily life, according to the teachings of Budo, refers to the ability to look beyond the present and into the future, where our current actions will lead to the outcome of our future state. Although at times the situation may superficially appear to be more appealing in the present, one must always consider the positive and negative consequences deriving from the present that will in turn affect the future yet to come.

Upon further analysis, for the Budo practitioner, Enzan No Metsuke not only plays a vital role in determining the final outcome of a life and death situation that is actual physical combat, but most importantly of all- life. For living a long and fruitful life through Budo is the greatest victory of all, and should not be hindered by avoidable negative situations that one may have encountered on their voyage through life due to following the attractive rather that choosing the logical.

Machine Stitched vs Hand Stitched Bogu

Machine stitched bogu comes in a variety of stitching widths ranging from 8 millimeter to 2 millimeter. The concept is simple to understand, the tighter the stitching the more compressed the futon becomes making it stiffer and offering more protection. The downside to machine stitched bogu is that it comes in predetermined sizes, increasing size in increments of two centimeters, which at times may offer complications for those that are between sizes.

Hand stitched bogu is usually, although not always the case, a better quality set of equipment, and is usually made to measure, providing the practitioner with a very comfortable well fitted set of bogu. Hand stitched, or tezashi bogu, also have varying stitching widths, measured in Bu, varying from 2.0 Bu to 0.8 Bu. A bu is a Japanese form of measurement based on the shaku and came be traced back hundreds of years to it’s origins in China. 1 bu equals 3.030 millimeters. You can usual tell tezashi bogu apart from machine stitched from its stitching pattern. Tezashi bogu is stitched in a vertical and horizontal pattern creating a checkerboard impression on the gear where machine stitched is generally sewn in only one direction.

Some will say that when it comes to hand stitched bogu that it is some what of a status symbol, saying that you have spent time in the art and are committed to it; therefore you have made the investment. Some, if not all, that have reached the higher levels of the art almost expect it of each other. It is not unusual to upgrade one’s equipment as one moves up in rank. However, it may be considered slightly over the top if a beginner decides to purchase a tezashi bogu right off the bat.

While studying in Japan I had the opportunity to visit one of Japan’s top bogu masters, Mr. Umezawa. His small generations old shop is located in Saitama Prefecture. Mr. Umezawa mentioned to me that in order to place an order with him a customer had to be of a higher level and display good form and character before he would even consider placing the customer on his two year waiting list. Mr. Umezawa’s bogu start at about $10,000.

Tezashi bogu made in Japan usually start at about $2000, although bogu manufacturers are springing up in China and Korea offering tezashi bogu starting at about $900. Machine stitched bogu prices range from $400 to $2000 depending on stitching and material used.

The Basics

Before one can start to walk along the stepping stones of Budo’s path, one must first start with the basics of obtaining discipline, cleanliness, and unselfishness in order to be able to fully grasp the teachings of Budo. These are perhaps the simplest of all concepts to understand, but most difficult to become proficient in throughout daily life. However, just like in practical Budo where the first lessons taught are that of proper breathing and sets the bases for all techniques to come, these concepts are our first breaths to a new way of life through the teachings of Budo.

Discipline

Discipline as we understand it in the western world has, at times, a different understanding than that of the east. In the west, the perception of discipline is that of always keeping a good posture, not speaking much, allowing our positive actions to speak louder than words, and always doing what is considered by all to be the right thing in times of frustration and ciaos. Although these are characteristics of discipline in the east, to the great masters of Budo discipline goes beyond these points. To the practitioners of the Budo way of life, discipline is 100% dedication to the steps needed to accomplish the goals one sets forth in his or her own life. In essence, within this form of discipline lies the base, for not only the beginners of Budo, but for those at the forefront as well. Always willing to mentally and physically sacrifice for the betterment of ones own mind and body. In turn seeking improvement in the society that surrounds them, while at the same time unwavering from the personal goals set forth by them.

Cleanliness

When considering cleanliness, the general public often turns to the interpretation of the word that refers to our physical appearance and surroundings, but in fact has a much greater meaning in the wide panoramic scope that composes the Budo way of life. Of course, cleanliness in appearance and surroundings is essential in Budo, and is the first step in achieving this goal, but having a clean mind free of any cluttering unnatural or disturbing thoughts is of the utmost importance in Budo. Therefore, after discipline, the next phase in achieving a fruitful Budo lifestyle is cleanliness. For without discipline one will not encounter the drive to accomplish a stable state of cleanliness within ones own mind and spirit.

Unselfishness

Unselfishness as considered by the great masters of Budo is normally not that of sharing tangible items or doing favors for nothing in return, but more the exchange of ideas and concepts learned through Budo and the self-sacrifice to teach and help others in times of need and want. In an effort to enhance ones own knowledge and understanding of life while at the same time giving a lending hand. It is in this final phase of preparation to enter the Budo way of life that discipline and a clean state of mind and body play leading roles. Discipline is essential to strive for perfection, not only in oneself, but in their interactions with others as well. And, in order to attempt to achieve this level of perfection one must be clear in mind and spirit in order to trust oneself and those around him or her, where at times teacher becomes student and student becomes teacher. With these ideas understood and put into practice one can start to achieve a true understanding of what the pioneers of Budo consider to be unselfishness.

In closing of the basic elements that compose the essence of any serious Budo practitioner one must always remember that striving for discipline, cleanliness, and unselfishness are essential in accomplishing any of, if not all, future teachings of Budo and its way of life. Missing any one of these components, one will find themselves unable to fully grasp the many concepts that lie within Budo, and find themselves unable to conquer life itself.

Introduction

Budo, the martial arts, is generally misinterpreted as a purely physical art which only consists of confronting an opponent in hand to hand combat and where strenuous training for the sole purpose of being victorious when the time calls for a physical engagement is the ultimate goal. But, in fact, aside from the physical and psychological benefits of understanding ones capabilities to handle a physical engagement after years of training, one can start to see that through Budo lies an entirely new perspective and philosophy that not only lies between the boundaries of the killings arts that is Budo, but that applies to life itself.

Aside from the basic concepts that Budo teaches us about discipline, cleanliness, and unselfishness, Budo also offers its practitioners an entirely new perspective on confronting issues in daily life and business. Deriving from proven battlefield strategies, the great masters of Budo have perfected a way to interpret and convey these concepts into our everyday lives. And if applied in the proper manner, just as a technique is applied with the utmost precision to accomplish total victory over an opponent, one can accomplish total victory in life and business.

Budo is a living art, always changing and improving. These concepts were passed down from master to student for hundreds of years evolving as the times did, and each time becoming better perfected and modified to match the ever changing ways of the times through war and peace. Through Budo we can start to uncover the secrets of conquering our everyday dilemmas making our minds and bodies stronger through positive experiences.

In the next sections we will start to analyze and uncover the simple but yet effective philosophies that lie within Budo using the concepts provided to us through Japan’s most respected form of Budo, the art of Japanese Swordsmanship. Through the bases of this art we will venture into the ideas and philosophies that have formed the foundation of Japan’s people and have changed the lives of those who have had entered its realm.