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 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.

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.

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.

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.

Edo warriors believed that seiza was a position from which he rarely would expect to draw his sword from and from the point of view of attacking, seiza is a dead position. It is also noted that a samurai would have rarely worn his sword indoors, as it was considered offensive to the host and would have proven useless for engaging an opponent due to low ceiling height and tight quarters. If this was case, then why it is that seiza katas are practiced today in modern Iaido?

To fully understand the reasoning behind the origins of seiza kata in Iaido we must take a closer look at the history of Iaido as it progressed through the Edo period. The development of battojutsu, better known today as Iaido, started early in the 17th century by Hayashizaki Jinsuke, which founded Shimmei Muso Ryu, this ryuha would later become the bases for over 200 styles of Iaido. The beginning of the 17th century also marked a period of great change throughout Japan under the leadership of the Tokugawa shogunate (1603- 1867), which brought peace to the entire country through a new form of centralized government. It was during this time that the warrior class, finding themselves without battles to fight, ventured deeper into the arts and philosophy. The primary focus of swordsmanship shifted from fighting to the development of spiritual enlightenment and art. It was during this time that Iaido would make its largest transformation and a man by the name of Omori Rokurozaemon Masamitsu would change the face of Iaido for the rest of time.

Masamitsu was a student of Rokudayu Morimasa (1661- 1732), 9th headmaster of the Jinsuke Eishin line. During his studies with Morimasa he was expelled from the Eishin school for personal reasons. This led Masamitsu to pursue other styles of swordsmanship, which led him to Yagyu Shinkage Ryu, where he learned Saya Uchi Batto Gohan, the five forms of sword drawing techniques. He also became a student of the Ogaswara Ryu Reishiki, a school of etiquette and manners that derives from Japanese archery and horsemanship with principles deeply rooted in the teachings of Confucianism, it was also though these teachings that large emphasis was placed on seiza. Combining the teachings of Eishin with Yagyu Shinkage Ryu and Ogasawara Ryu Reshiki he developed a series of 11 seated katas and indicated that its teachings were primarily intended as a spiritual discipline rather than an effective combative form. The creation of these katas led to his reinstatement into the Jinsuke Eishin Line and to the formation of Omori Ryu Iaido.

These katas would later become part of the Jinsuke Eishin line’s unofficial curriculum with the naming of the 11th headmaster, Oguro Motoemon Kiyokatsu, a direct student of Masamitsu. Kiyokatsu also took instruction from the 10th headmaster, Hayashi Yasudayu Seisho, of the Eishin line, which was a student of Morimasa, 9th headmaster. Upon Kiyokatsu becoming 11thheadmaster controversy arose regarding the inclusion of these techniques, which would later lead to divisions in the style. These divisions are known as the Tanimura- ha and the Shimomuro- ha, in which the Tanimura- ha became the main Eishin line and the Shimomura- ha would lead to the development of Muso Shinden Ryu.

However, these 11 katas would still not be officially introduced as part of the Jinsuke Eishin line until the Taira period (1912- 1926). The 17th headmaster Oe Masamichi Shikei made significant changes to the line that would give Muso Jikiden Eishin Ryu its current face. Shikei suggested that the Jinsuke Eishin line formally be taught under the name of Muso Jikiden Eishin Ryu and that its techniques where to include those of the Omori Ryu. He renamed and classified these katas as Shoden, entry level, and reclassified the tate-hiza katas as chuden, middle level.

These modifications became permanent, answering the question as to why Iaido practitioners today perform katas from seiza, a position that pre- Edo warriors would have rarely encountered due to circumstance and procedure. We can now say with confidence that the development of seiza katas in Iaido was not developed for actual combat, but rather for spiritual enlightenment through arduous training and self-sacrifice.