C.S. Sloan's Integral Strength

Some Thoughts on Hard Training, Challenges, and Other Such Stuff      In my last essay on “ Outdoor Workout Challenges ,” I mentioned the body’s need for challenges on occasion, and gave some workout ideas for loaded carries and odd lifts.  In this essay, I just want to discuss hard training in general, and give some thoughts on when—and when not—to use challenges and other hard forms of training.      First, the body does need to be challenged constantly in some way.  But this doesn’t mean that one has to always go “all out” at each session, much less on each and every work set.  For instance, the act of working out on a regular basis is itself a challenge to the body.  Your body grows bigger and/or stronger—or fat loss occurs—through adaptation and accumulation.  Without pushing your body to do more and more on a regular basis, this won’t transpire, and results won’t happen.      Our body doesn’t just need to be challenged through training.  It also needs to be disciplined through

 Essays and Thoughts on The Dokkodo Part Seventeen Do Not Collect Weapons, Nor Practice with Them, Beyond What is Useful Samurai wields two swords - a katana and a wakizashi - the hallmark of Musashi's "two heavens as one" style.   Here is another precept where there are often subtle differences in how it is translated.  But these subtle differences in translation can lead to subtly different outcomes.  So let's see if we can figure out the meaning of Musashi's words, then we'll see if we can apply it to our day-to-day lives. Roshi Richard Collins's translation is similar to the one I used: "Do not seek especially either to collect or practice arms beyond what is useful."  William Scott Wilson - who typically has the most "accurate" translations - has this one as: "While it's different with military equipment, do not be fond of material things."  Lastly, David K. Groff translates this as: "Do not concern yourself with

  Essays and Thoughts on The Dokkodo Part Sixteen Abstain from Fasting and Other Things That Affect You Physically Mas Oyama - modern-day heir to the Budo throne of Musashi - was a believer in Kangeiko , or "cold training" the same as the samurai at the time The Dokkodo  was written. Of all the musings/thoughts of The Dokkodo , this precept is the most widely translated - perhaps even mis translated.  For instance, Wikipedia  has it translated as, "Do not act following customary beliefs."  Roshi Richard Collins in his book No Fear Zen,  translates it almost exactly the same way: "Do not follow customary beliefs."  If you have read my past posts here on The Dokkodo , you know that I love  Collins's book, but I think this is the one musing where he  might  miss the point a little. Compare those translations with the translation by William Scott Wilson, the preeminent scholar and translator of traditional budo  and Bushido  works.  Wilson translates it as

 Essays and Thoughts on The Dokkodo Part Fifteen Do Not Hold Onto Possessions You No Longer Need By this point in our commentary on The Dokkodo , you know the drill.  There is always something more  to Musashi's work than at first glance.  Even for native readers in Japan, Musashi can seem paradoxical, quizzical in something akin to how a Zen koan might take a period of time to wrap one's thoughts around the nature of what is being read.  But this is even more so for those of us reading an imprecise English translation.  Once you couple this with the fact that Musashi seems so ancient  to our time and day, hopefully you begin to see how one can't just dismiss Musashi as being outdated, or how you must not be so quick to translate Musashi into a meaning that you  want his words to have.  That might make it more comfortable for us, but it's not going to bring about the changes that Musashi prescribes for us as modern martial artists. Let's look at a couple of differen

  Essays and Thoughts on  The Dokkodo Part Thirteen Be Indifferent to Where You Live Ronin at dusk Compared to some of the more philosophical musings in The Dokkodo , this one just seems as if its straightforward stoic advice.  But is it?  Could there actually be more to this maxim than what is on the surface?  I think the answer is yes... and no. Many musings in The Dokkodo - this one, and the others of a similar bent - or much of the advice given in The Book of Five Rings   is  meant to be philosophical, while, at the same time and without distracting from the philosophical aspect of it, are also supposed to be straightforward.  You "practice" this maxim by doing exactly what Musashi says to do.  When you do this, the living philosophy  of it begins to make itself known to you.  And everything appears to take on the appearance of what the Buddhists call "One Taste."  Your life - your actions and your thoughts, and all that flows forth from these - becomes of one

  Essays and Thoughts on  The Dokkodo Part Ten Resentment and Complaint are Appropriate Neither for Oneself or for Others "Clouds gather around the Enso."  The clouds represent fleeting thoughts.  The enso represents the stable, grounded mind of the Budoka. Have you ever been around a co-worker or an acquaintance who seemed to whine or complain almost all of the time?   I had an acquaintance years ago - a fellow budoka  - who trained with me at the karate dojo of my youth.  He was the kind of guy who others in the dojo didn't want to be around because he made everything  about himself.  If he hadn't achieved something, anything, then it simply wasn't his fault.  It was the fault of society, the situation in which he was raised, the fact that his genetics could have been better - the list could go on and on. There is nothing worse than this sort of pettiness. Success has nothing to do with the support you receive, or don't, not ultimately  at least.  Truly grea

 Essays and Thoughts on The Dokkodo Part Nine Never Allow Yourself to be Saddened by a Separation 16th century painting of Musashi (public domain) Another translation that I like of this musing is David K. Groff's that reads, "On whatever the path, do not be sad about parting ways."  If you are following a "way," then you must be prepared for the fact - inevitable some might say - that you will have to separate yourself from others who are not following the same path that you are embarked upon. When one first reads/hears a maxim such as this one or one similar, our initial reaction is to recoil from it.  We - as a human race - love our attachments!  Not only are we saddened by a separation, but we never want to be separated in the first place.  Of course it's natural for us to feel saddened upon separation, right? We are attached to many things other than just people.  Some of these attachments are subtle and we might not even be aware of what it is we are a

  Essays and Thoughts on  The Dokkodo Part Seven Do Not Regret What Has Been Done Woodblock print by the artist Ichiyusai Kuniyoshi of a man holding a mirror to Musashi in order to get a better look at the swordsman.  Library of Congress, Washington, D.C. (digital. id. jpd 01793) Often, regret is nothing more than a way of "holding on," of our inability to truly let go .  In this way, you can see how this maxim relates to our previous one of being "detached from the desire" for worldly things.  Our regret, when looked at from this perspective, is something that we are actually attached to .  We don't want  to let go of our past.  And so we don't! Our regrets - as with many other things - are nothing more than our attachment to the past.  We think, we ruminate, we worry about what we might have done different.  And so we stay stuck in a past that only exists in our mind, or in our thoughts , to be a little more precise.  For we could say that our mind - whate

Essays and Thoughts on The Dokkodo Part 6 Be Detached from Desire Your Entire Life Statue of Musashi and Kojiro in battle. (public domain) This passage seems a little odd when first we read it.  It's odd because, well, didn't Musashi desire  to be a good samurai?  Isn't it desire  that pushed Musashi to want  to be a great swordsman in the first place? But this saying isn't quite what it seems.  Roshi Richard Collins, author of No Fear Zen , has this to say: "The word for desire here, yokushin , suggests specifically selfish wishes, lusts, or cupidity, that greediness for physical pleasure or material accumulation that resists control."  In other words, you are to be detached from those things which prevent you from practicing budo.  Your desire  should be for attaining deeper and broader martial skills, not money or fame or to even be a fighter (as opposed to a martial artist).  Of course, just because one calls himself a martial artist doesn't mean that

Essays and Thoughts on The Dokkodo Part Five Think Lightly of Yourself, and Deeply of the World A scroll depicting kami Hachiman dressed as a Buddhist monk (courtesy of Wikimedia). The Bodhisattva Hachiman was well-loved by Taisen Deshimaru, the author of The Zen Way to the Martial Arts (quoted below). As with  most  of Musashi's musings, this one is another that seems at odds with modern sensibilities.  This is, of course, because the modern person's values are almost always the opposite  of the sayings in The Dokkodo .  Yet - and here is where "modern man" gets the most confused - when you think lightly of yourself and deeply of the world  you actually become much happier, more joyful, and more in love with life.  As the Dalai Lama says (and this is a paraphrase), "the purpose of our lives is to be happy."  But he adds that "happiness is not something ready-made, but comes from your own actions."  And how do you achieve this elusive happiness? &