Attitude-No Attitude

Other Schools with many Methods of using the Long Sword

It is wrong to give much importance on the attitudes of the long sword.

“Attitude” applies when there is no enemy. The reason is that this has been a precedent since ancient times, and there should be no such thing as “This is the modern way to do it” in dueling.

You must force the enemy into inconvenient situations.

Attitudes are for situations in which you are not to be moved. That is, for garrisoning castles, battle array, and so on, showing the spirit of not being moved even by a strong assault.

In the Way of dueling, however, you must always be intent upon taking the lead and attacking.

Attitude is the spirit of awaiting an attack. You must appreciate this.

In duels of strategy you must move the opponent’s attitude. Attack where his spirit is lax, throw him into confusion, irritate and terrify him. Take advantage of the enemy’s rhythm when he is unsettled and you can win.

I dislike the defensive spirit know as “attitude”.

Therefore, in my Way, there is something called “Attitude-No Attitude”.

In large-scale strategy we deploy our troops for battle bearing in mind our strength, observing the enemy’s numbers, and noting the details of the battle field.

This is at the start of the battle.

The spirit of attacking first is completely different from the spirit of being attacked. Bearing an attack well, with a strong attitude, and parrying the enemy’s attack well, is like making a wall of spears and halberds.

When you attack the enemy, your spirit must go to the extent of pulling the stakes out of a wall and using them as spears and halberds. You must examine this well.

Fixing the Eyes in Other Schools

Some schools say that the eyes should be fixed on the enemy’s:

• long sword
• the hands
• the face
• the feet, and so on

If you fix the eyes on these places your spirit can become confused and your strategy thwarted.

Footballers do not fix their eyes on the ball, but by good play on the field they can perform well.

When you become accustomed to something, you are not limited to the use of your eyes.

Master musicians have the music sheet in front of their nose, or flourish swords in several ways when they have mastered the Way.

But this does not mean that they fix their eyes on these things specifically, or that they make pointless movements of the sword. It means that they can see naturally.

In the Way of Strategy, when you have fought many times you will easily be able to appraise the speed and position of the enemy’s sword, and having mastery of the Way you will see the weight of his spirit.

In strategy, fixing the eyes means gazing at the man’s heart.

In large-scale strategy the area to watch is the enemy’s strength.

“Perception” and “sight” are the 2 methods of seeing.

Perception consists of concentrating strongly on the enemy’s spirit, observing the condition of the battlefield, fixing the gaze strongly, seeing the progress of the fight and the changes of advantages.

This is the sure way to win.

In single combat, you must not fix the eyes on the details as this will:

• let you neglect important things.
• bewilder your spirit

Research this principle well and train diligently.

Use of the Feet in Other Schools

There are various methods of using the feet:

• floating foot
• jumping foot
• springing foot
• treading foot
• crow’s foot
• other nimble walking methods

My strategy says these are all unsatisfactory.

I dislike:

• floating foot because the feet always tend to float during the fight. The Way must be trod firmly.
• jumping foot, because it encourages the habit of jumping, and a jumpy spirit.
  • However much you jump, there is no real justification for it; so jumping is bad.
• springing foot which causes a springing spirit which is indecisive.
• treading foot because it is a “waiting” method, and I especially dislike it.

Apart from these, there are various fast walking methods, such as crow’s foot, and so on.

Sometimes, however, you may encounter the enemy on marshland, swampy ground, river valleys, stony ground, or narrow roads, in which situations you cannot jump or move the feet quickly.

In my strategy, the footwork does not change.

I always walk as I usually do in the street.

You must never lose control of your feet. According to the enemy’s rhythm, move fast or slowly, adjusting you body not too much and not too little.

Carrying the feet is important also in large-scale strategy.

This is because, if you attack quickly and thoughtlessly without knowing the enemy’s spirit, your rhythm will become deranged and you will not be able to win.

Or, if you advance too slowly, you will not be able to take advantage of the enemy’s disorder, the opportunity to win will escape, and you will not be able to finish the fight quickly.

You must win by seizing upon the enemy’s disorder and derangement, and by not according him even a little hope of recovery.

Practice this well.

Speed in Other Schools

Speed is not part of the true Way of Strategy. Speed implies that things seem fast or slow, according to whether or not they are in rhythm.

Whatever the Way, the master of strategy does not appear fast.

Some people can walk as fast as 100 or 120 miles a day, but this does not mean that they run continuously from morning till night.

Unpracticed runners may seem to have been running all day, but their performance is poor.

In the Way of dance, accomplished performers can sing while dancing, but when beginners try this they slow down and their spirit becomes busy.

The “old pine tree” melody beaten on a leather drum is tranquil, but when beginners try this they slow down and their spirit becomes busy.

Very skilful people can manage a fast rhythm, but it is bad to beat hurriedly. If you try to beat too quickly you will get out of time.

Of course, slowness is bad. Really skilful people never get out of time, and are always deliberate, and never appear busy.

From this example, the principle can be seen.

Speed is especially bad in the Way of Strategy because it depends on the place, marsh or swamp and so on.

• It may not be possible to move the body and legs together quickly.

Still less will you be able to cut quickly if you have a long sword in this situation.

If you try to cut quickly, as if using a fan or short sword, you will not actually cut even a little. You must appreciate this.

In large-scale strategy also, a fast busy spirit is undesirable. The spirit must be that of holding down a pillow, then you will not be even a little late.

When your opponent is hurrying recklessly, you must act contrarily and keep calm.

You must not be influenced by the opponent. Train diligently to attain this spirit.

“Interior” and “Surface” in Other Schools

There is no “interior” nor “surface” in strategy.

The artistic accomplishments usually claim inner meaning and secret tradition, and “interior” and “gate”, but in combat there is no such thing as fighting on the surface, or cutting with the interior.

When I teach my Way, I first teach by training in techniques which are easy for the pupil to understand, a doctrine which is easy to understand.

I gradually endeavour to explain the deep principle, points which it is hardly possible to comprehend, according to the pupil’s progress. In any event, because the way to understanding is through experience, I do not speak of “interior” and “gate”.

In this world, if you go into the mountains, and decide to go deeper and yet deeper, instead you will emerge at the gate. Whatever the Way, it has an interior, and it is sometimes a good thing to point out the gate.

In strategy, we cannot say what is concealed and what is revealed.

Accordingly I dislike passing on my Way through written pledges and regulations. Perceiving the ability of my pupils, I teach the direct Way, remove the bad influence of other schools, and gradually introduce them to the true Way of the warrior.

The method of teaching my strategy is with a trustworthy spirit.

You must train diligently. I have tried to record an outline of the strategy of other schools in the above nine sections.

I now give a specific account of these schools which I have not named because different branches of schools give different interpretations of the doctrines.

People always tend to like long swords or short swords, and become concerned with strength in both large and small matters. You can see why I do not deal with the “gates” of other schools.

In my Ichi school of the long sword there is neither gate nor interior.

There is no inner meaning in sword attitudes. You must simply keep your spirit true to realize the virtue of strategy.