DWeidman said:
I think we are more in agreement then disagreement. My point of contention is still on the word Decide -- as the word denotes conscious thought. I think it is closer to OOA or OA without the decide / orient.
I think this is the crux of the whole thing, and that we're more in agreement than not. If the "decide" part is occurring on a "pre-cognitive" level it can, perhaps, be said to
effectively not exist.
Kuroda Tetsuzan teaches several classical bugei which are not associated with those of the Bujinkan. In
an interview with Stanley Pranin in 1993, he said some things which both parallel things I've heard from Hatsumi sensei and which match my own experience in our arts:
. . .A teaching called zegoku itto no koto has been transmitted in Japanese swordsmanship from olden times. When confronting an opponent, one aims for a level where the movements of his mind and body control the opponent before he swings his sword. This is the highest level of swordsmanship. It seems to be a rather abstract spiritual teaching, but that's not at all the case. It is an "invisible" technique which consists of advanced technical movements and the workings of the spirit based on these movements. All martial arts training begins with learning how to perceive this invisible element.
It may be dangerous to talk or write about things which cannot be seen with the naked eye, but we cannot understand what the bushi [samurai warriors] of earlier eras have bequeathed to us unless we recognize the fact that an inner vision capable of perceiving these unseen things is the basis of the martial arts.
Since the vision of ordinary people is only partially developed, they can only see those things which are visible to the eye. For that reason, people are completely unable to see true things. However, there are also instances when people are able to easily accomplish things that could be considered impossible as a result of knowledge acquired through training. It sounds like a matter of religion if I talk about hearing things which cannot be heard or seeing things which cannot be seen, but please understand that I am referring simply to an individual's latent knowledge.
Pranin: How was it that you arrived at this way of thinking?
Kuroda Sensei: Previously, I had my doubts that this knowledge was directly related to the martial arts, or that the practice of martial arts kata would enable one to read people's minds. However, as it is expressed in the writings of my grandfather Yasuji, training in the martial arts is learning how to achieve unity of the sword and body, that is, of techniques and mind. If we ask how to achieve this unity, this answer is through the practice of kata. Everything which the traditional bushi attempted to transmit to future generations is contained in the kata. Through kata training, first of all, our eyes become opened.
At the present time I have a fourth-grader among my students. If I control his center line (seichusen), even he is able to clearly see my slightest mental movement and he immediately reacts by withdrawing slightly backward. He hasn't been trained to concentrate his consciousness on any kind of spiritual training to see invisible things. He has simply practiced jujutsu and kenjutsu kata together with us.
Naturally, the mental and physical development of this boy is still immature. However, he is learning kata with eyes that are capable of seeing. In his practice he is conscious of what to do in the kata and how to move which part of his body in order to develop effective technique. It doesn't matter that he is a child.
This is very different from learning a kata form as merely a refined, traditional movement or learning it exactly as one is taught. Therefore, during training at my dojo I begin teaching how to understand the kata and how one should understand each individual movement. We study why the kata have become what they are, why they must be done that way, what we are hoping to achieve by doing the kata, and what will result from practicing them. Isn't that what the samurai of old were seeking and what they devoted their lives to?
In my opinion, one of the goals of our approach to training is to become able to act spontaneously and effectively without conscious thought. One of the things -- again, in my opinion -- the 5th dan test is "about" is to determine whether the candidate has any hope of being able to do this.
For those who may be unfamiliar with the test, it actually is very simple (which is not the same thing as “easy”): The candidate kneels and "empties his/her mind", while Hatsumi sensei stands behind him or her with a sword. (As of April of last year, the test may now be given by 15th-dan shidoshi, but only in Hatsumi's presence in Japan.) When Sensei feels the moment is right, he literally projects a killing intention (
sakki in Japanese) as he strikes. Passing the test consists simply of not being there at the instant the sword comes down. Any internal chatter, wondering whether you're feeling it yet, listening for movement, etc. tends to create a "filter" between you and the direct experience which will cause you to fail due to the time-lag created. The only way it can be done is to move, appropriately and without conscious thought, with the intention which precedes the strike by a millisecond or so. (And before you ask: No, he does not use a steel blade. He uses a shinai or split-bamboo training sword. But the “feeling” behind the blow is exactly the same, and things like concussions and separated shoulders have been known to occur. You do
not want to get hit.)
This is the point where one becomes officially accredited as an instructor and can have his/her own dojo. From the standpoint of training progress, however, it means that one is now
entering the "middle level" of training. The
churyaku (mid-level) kata of Gyokko ryu, for example, are largely concerned with both empty-hand and armed surprise attacks from behind and depend on this faculty (though they're often taught as responses to a fleeting movement you've picked up in your peripheral vision).
In our approach, there also is no contest/engagement of wills, though we may present an appearance which is contrary to that (part of the
kyojitsu Daniel alluded to).