Martial artists from Japan

"Atemi accounts for 99% of Aikido."

"I felt the universe suddenly quake, and that a golden spirit sprang up from the ground, veiled my body, and changed my body into a golden one. At the same time my body became light. I was able to understand the whispering of the birds, and was clearly aware of the mind of God, the creator of the universe. At that moment I was enlightened: the source of Budo is God's love — the spirit of loving protection for all beings … Budo is not the felling of an opponent by force; nor is it a tool to lead the world to destruction with arms. True Budo is to accept the spirit of the universe, keep the peace of the world, correctly produce, protect and cultivate all beings in nature."

"I am the Universe."

"Shihonage is the foundation of Aikido. All you ever need to master is shihonage."

"Kicking leaves you momentarily on one foot, and for that moment you are in a very weak position. If you were to be swept off your feet, you would be finished. This is why lifting your feet off the ground is crazy."

"Aiki is not a technique to fight with or defeat an enemy. It is the way to reconcile the world and make human beings one family."

"In a real battle, atemi is seventy percent, technique is thirty percent."

"Aikido is Love."

"The Art of Peace begins with you. Work on yourself and your appointed task in the Art of Peace. Everyone has a spirit that can be refined, a body that can be trained in some manner, a suitable path to follow. You are here to realize your inner divinity and manifest your innate enlightenment. Foster peace in your own life and then apply the Art to all than you encounter."

"Each and every master, regardless of the era or the place, heard the call and attained harmony with heaven and earth. There are many paths leading to the top of Mount Fuji, but there is only one summit — love."

"The Way of the Warrior has been misunderstood. It is not a means to kill and destroy others. Those who seek to compete and better one another are making a terrible mistake. To smash, injure, or destroy is the worst thing a human being can do. The real Way of a Warrior is to prevent such slaughter — it is the Art of Peace, the power of love."

"As your Bujutsu [Martial Technique] training approaches perfection you will be able to detect the suki [opening/weakness in your enemy's technique], even before he can, and as if to satisfy some deficiency in him, you can fill the suki with your technique. (p. 26)"

"True Budo is practiced not only to destroy an enemy, it must also make him, or his own will, gladly lose his spirit (seishin) to oppose you. (p. 26)"

"True Budo is done for the sake of "building peace". Train every day so as to make peace between this spirit [Budo] and all things manifested on the face of the Earth. (p. 26)"

"When facing the realm of life and death in the form of an enemy's sword, one must be firmly settled in mind and body, and not at all intimidated; without providing your opponent the slightest opening, control his mind in a flash and move where you will — straight, diagonally, or in any other appropriate direction."

"Regarding technique, from ancient times it has been said that movements must fly like lightning and attacks must strike like thunder."

"Always imagine yourself on the battlefield under the fiercest attack; never forget this crucial element of training."

"One does not need buildings, money, power, or status to practice the Art of Peace. Heaven is right where you are standing, and that is the place to train."

"Those who are possessed by nothing possess everything."

"As soon as you concern yourself with the "good" and "bad" of your fellows, you create an opening in your heart for maliciousness to enter. Testing, competing with, and criticizing others weakens and defeats you."

"Be grateful even for hardship, setbacks, and bad people. Dealing with such obstacles is an essential part of training in the Art of Peace."

"Even the most powerful human being has a limited sphere of strength. Draw him outside of that sphere and into your own, and his strength will dissipate."

"Foster peace in your own life and then apply the Art to all that you encounter."

"If your opponent strikes with fire, counter with water, becoming completely fluid and free-flowing. Water, by its nature, never collides with or breaks against anything. On the contrary, it swallows up any attack harmlessly."

"In our techniques we enter completely into, blend totally with, and control firmly an attack. Strength resides where one's ki is concentrated and stable; confusion and maliciousness arise when ki stagnates."

"In the Art of Peace we never attack. An attack is proof that one is out of control. Never run away from any kind of challenge, but do not try to suppress or control an opponent unnaturally. Let attackers come any way they like and then blend with them. Never chase after opponents. Redirect each attack and get firmly behind it."

"Your spirit is the true shield."

"Instructors can impart only a fraction of the teaching. It is through your own devoted practice that the mysteries of the Art of Peace are brought to life."

"Move like a beam of light; Fly like lightning, Strike like thunder, Whirl in circles around A stable center."

"One should be prepared to receive ninety-nine percent of an enemy's attack and stare death right in the face in order to illumine the Path."

"Techniques employ four qualities that reflect the nature of our world. Depending on the circumstance, you should be: hard as a diamond, flexible as a willow, smooth-flowing like water, or as empty as space."

"The Art of Peace is not easy. It is a fight to the finish, the slaying of evil desires and all falsehood within. On occasion the Voice of Peace resounds like thunder, jolting human beings out of their stupor."

"The Art of Peace is the principle of nonresistance. Because it is nonresistant, it is victorious from the beginning. Those with evil intentions or contentious thoughts are instantly vanquished. The Art of Peace is invincible because it contends with nothing."

"A good stance and posture reflect a proper state of mind."

"The real Art of Peace is not to sacrifice a single one of your warriors to defeat an enemy. Vanquish your foes by always keeping yourself in a safe and unassailable position; then no one will suffer any losses. The Way of a Warrior, the Art of Politics, is to stop trouble before it starts. It consists in defeating your adversaries spiritually by making them realize the folly of their actions. The Way of a Warrior is to establish harmony."

"There are no contests in the Art of Peace. A true warrior is invincible because he or she contests with nothing. Defeat means to defeat the mind of contention that we harbor within."

"To injure an opponent is to injure yourself. To control aggression without inflicting injury is the Art of Peace."

"When an opponent comes forward, move in and greet him; if he wants to pull back, send him on his way."

"When life is victorious, there is birth; when it is thwarted, there is death. A warrior is always engaged in a life-and-death struggle for Peace."

"When you bow deeply to the universe, it bows back; when you call out the name of God, it echoes inside you."

"May the Kami of Earth and Heaven watch our acts of purification."

"In order to establish heaven on earth, we need a Budo that is pure in spirit, that is devoid of hatred and greed. It must follow natural principles and harmonize the material with the spiritual. Aikido means not to kill. Although nearly all creeds have a commandment against taking life, most of them justify killing for reason or another. In Aikido, however, we try to completely avoid killing, even the most evil person."

"The Way is shown in five books concerning different aspects. These are Ground, Water, Fire, Wind, and Void. The body of the Way of strategy from the viewpoint of my Ichi school is explained in the Ground book. It is difficult to realise the true Way just through sword-fencing. Know the smallest things and the biggest things, the shallowest things and the deepest things. As if it were a straight road mapped out on the ground, the first book is called the Ground book."

"Second is the Water book. With water as the basis, the spirit becomes like water. Water adopts the shape of its receptacle, it is sometimes a trickle and sometimes a wild sea. … If you master the principles of sword-fencing, when you freely beat one man, you beat any man in the world. The spirit of defeating a man is the same for ten million men. … The principle of strategy is having one thing, to know ten thousand things."

"Third is the Fire book. This book is about fighting. The spirit of fire is fierce, whether the fire be small or big; and so it is with battles. The Way of battles is the same for man to man fights and for ten thousand a side battles. You must appreciate that spirit can become big or small. What is big is easy to perceive: what is small is difficult to perceive. In short, it is difficult for large numbers of men to change position, so their movements can be easily predicted. An individual can easily change his mind, so his movements are difficult to predict. You must appreciate this. The essence of this book is that you must train day and night in order to make quick decisions."

"Fourthly the Wind book. This book is not concerned with my Ichi school but with other schools of strategy. By Wind I mean old traditions, present-day traditions, and family traditions of strategy. Thus I clearly explain the strategies of the world. This is tradition. It is difficult to know yourself if you do not know others. To all Ways there are side-tracks. If you study a Way daily, and your spirit diverges, you may think you are obeying a good way, but objectively it is not the true Way. If you are following the true Way and diverge a little, this will later become a large divergence. You must realise this. Other strategies have come to be thought of as mere sword-fencing, and it is not unreasonable that this should be so. The benefit of my strategy, although it includes sword-fencing, lies in a separate principle. I have explained what is commonly meant by strategy in other schools in the Wind book."

"Fifthly, the book of the Void. By Void I mean that which has no beginning and no end. Attaining this principle means not attaining the principle. The Way of strategy is the Way of nature. When you appreciate the power of nature, knowing the rhythm of any situation, you will be able to hit the enemy naturally and strike naturally. All this is the Way of the Void. I intend to show how to follow the true Way according to nature in the book of the Void."

"I have been many years training in the Way of strategy, called Ni Ten Ichi Ryu, and now I think I will explain it in writing for the first time."

"I have climbed mountain Iwato of Higo in Kyushu to pay homage to heaven, pray to Kwannon, and kneel before Buddha. I am a warrior of Harima province, Shinmen Musashi No Kami Fujiwara No Genshin, age sixty years. From youth my heart has been inclined toward the Way of strategy. My first duel was when I was thirteen, I struck down a strategist of the Shinto school, one Arima Kihei. When I was sixteen I struck down an able strategist Tadashima Akiyama. When I was twenty-one I went up to the capital and met all manner of strategists, never once failing to win in many contests."

"When I reached thirty I looked back on my past. The previous victories were not due to my having mastered strategy. Perhaps it was natural ability, or the order of heaven, or that other schools' strategy was inferior. After that I studied morning and evening searching for the principle, and came to realise the Way of strategy when I was fifty. Since then I have lived without following any particular Way. Thus with the virtue of strategy I practise many arts and abilities — all things with no teacher. To write this book I did not use the law of Buddha or the teachings of Confucius, neither old war chronicles nor books on martial tactics. I take up my brush to explain the true spirit of this Ichi school as it is mirrored in the Way of heaven and Kwannon. The time is the night of the tenth day of the tenth month, at the hour of the tiger."

"Strategy is the craft of the warrior. Commanders must enact the craft, and troopers should know this Way. There is no warrior in the world today who really understands the Way of strategy. There are various Ways. There is the Way of salvation by the law of Buddha, the Way of Confucius governing the Way of learning, the Way of healing as a doctor, as a poet teaching the Way of Waka, tea, archery, and many arts and skills. Each man practices as he feels inclined."

"It is said the warrior's is the twofold Way of pen and sword, and he should have a taste for both Ways. Even if a man has no natural ability he can be a warrior by sticking assiduously to both divisions of the Way. Generally speaking, the Way of the warrior is resolute acceptance of death."

"Students of the Ichi school Way of strategy should train from the start with the sword and long sword in either hand. This is the truth: when you sacrifice your life, you must make fullest use of your weaponry. It is false not to do so, and to die with a weapon yet undrawn."

"There is no fast way of wielding the long sword. The long sword should be wielded broadly, and the companion sword closely. This is the first thing to realise. According to this Ichi school, you can win with a long weapon, and yet you can also win with a short weapon. In short, the Way of the Ichi school is the spirit of winning, whatever the weapon and whatever its size."

"These things cannot be explained in detail. From one thing, know ten thousand things. When you attain the Way of strategy there will not be one thing you cannot see. You must study hard."

"To master the virtue of the long sword is to govern the world and oneself, thus the long sword is the basis of strategy. The principle is "strategy by means of the long sword". If he attains the virtue of the long sword, one man can beat ten men. Just as one man can beat ten, so a hundred men can beat a thousand, and a thousand men can beat ten thousand. In my strategy, one man is the same as ten thousand, so this strategy is the complete warrior's craft. The Way of the warrior does not include other Ways, such as Confucianism, Buddhism, certain traditions, artistic accomplishments and dancing. But even though these are not part of the Way, if you know the Way broadly you will see it in everything. Men must polish their particular Way."

"There is a time and a place for use of weapons. The best use of the companion sword is in a confined space, or when you are engaged closely with an opponent. The long sword can be used effectively in all situations. The halberd is inferior to the spear on the battlefield. With the spear you can take the initiative; the halberd is defensive. In the hands of one of two men of equal ability, the spear gives a little extra strength. Spear and halberd both have their uses, but neither is very beneficial in confined spaces."

"If you learn "indoor" techniques, you will think narrowly and forget the true Way. Thus you will have difficulty in actual encounters."

"Just as a horse must have endurance and no defects, so it is with weapons. Horses should walk strongly, and swords and companion swords should cut strongly. Spears and halberds must stand up to heavy use: bows and guns must be sturdy. Weapons should be hardy rather than decorative."

"There is timing in everything. Timing in strategy cannot be mastered without a great deal of practice."

"There is timing in the whole life of the warrior, in his thriving and declining, in his harmony and discord. Similarly, there is timing in the Way of the merchant, in the rise and fall of capital. All things entail rising and falling timing. You must be able to discern this. In strategy there are various timing considerations. From the outset you must know the applicable timing and the inapplicable timing, and from among the large and small things and the fast and slow timings find the relevant timing, first seeing the distance timing and the background timing. This is the main thing in strategy. It is especially important to know the background timing, otherwise your strategy will become uncertain."

"You win in battles with the timing in the Void born of the timing of cunning by knowing the enemies' timing, and this using a timing which the enemy does not expect. All the five books are chiefly concerned with timing. You must train sufficiently to appreciate all this."

"This is the Way for men who want to learn my strategy: Do not think dishonestly. The Way is in training. Become acquainted with every art. Know the Ways of all professions. Distinguish between gain and loss in worldly matters. Develop intuitive judgment and understanding for everything. Perceive those things which cannot be seen. Pay attention even to trifles. Do nothing which is of no use."

"If you do not look at things on a large scale it will be difficult for you to master strategy. If you learn and attain this strategy you will never lose even to twenty or thirty enemies. More than anything to start with you must set your heart on strategy and earnestly stick to the Way. You will come to be able to actually beat men in fights, and to be able to win with your eye. Also by training you will be able to freely control your own body, conquer men with your body, and with sufficient training you will be able to beat ten men with your spirit."

"Language does not extend to explaining the Way in detail, but it can be grasped intuitively. Study this book; read a word then ponder on it. If you interpret the meaning loosely you will mistake the Way."

"The principles of strategy are written down here in terms of single combat, but you must think broadly so that you attain an understanding for ten-thousand-a-side battles. Strategy is different from other things in that if you mistake the Way even a little you will become bewildered and fall into bad ways."

"If you merely read this book you will not reach the Way of strategy. Absorb the things written in this book. Do not just read, memorise or imitate, but so that you realise the principle from within your own heart study hard to absorb these things into your body."

"In strategy your spiritual bearing must not be any different from normal. Both in fighting and in everyday life you should be determined though calm. Meet the situation without tenseness yet not recklessly, your spirit settled yet unbiased. Even when your spirit is calm do not let your body relax, and when your body is relaxed do not let your spirit slacken."

"Be neither insufficiently spirited nor over spirited. An elevated spirit is weak and a low spirit is weak. Do not let the enemy see your spirit."

"With your spirit open and unconstricted, look at things from a high point of view. You must cultivate your wisdom and spirit. Polish your wisdom: learn public justice, distinguish between good and evil, study the Ways of different arts one by one. When you cannot be deceived by men you will have realised the wisdom of strategy. The wisdom of strategy is different from other things. On the battlefield, even when you are hard-pressed, you should ceaselessly research the principles of strategy so that you can develop a steady spirit."

"In all forms of strategy, it is necessary to maintain the combat stance in everyday life and to make your everyday stance your combat stance. You must research this well."

"The gaze should be large and broad. This is the twofold gaze "Perception and Sight". Perception is strong and sight weak. In strategy it is important to see distant things as if they were close and to take a distanced view of close things. It is important in strategy to know the enemy's sword and not to be distracted by insignificant movements of his sword. You must study this. The gaze is the same for single combat and for large-scale combat."

"Grip the long sword with a rather floating feeling in your thumb and forefinger, with the middle finger neither tight nor slack, and with the last two fingers tight. It is bad to have play in your hands. When you take up a sword, you must feel intent on cutting the enemy. As you cut an enemy you must not change your grip, and your hands must not "cower". When you dash the enemy's sword aside, or ward it off, or force it down, you must slightly change the feeling in your thumb and forefinger. Above all, you must be intent on cutting the enemy in the way you grip the sword."

"Generally, I dislike fixedness in both long swords and hands. Fixedness means a dead hand. Pliability is a living hand. You must bear this in mind."

"The five attitudes are: Upper, Middle, Lower, Right Side, and Left Side. These are the five. Although attitude has these five dimensions, the one purpose of all of them is to cut the enemy. There are none but these five attitudes. Whatever attitude you are in, do not be conscious of making the attitude; think only of cutting."

"Knowing the Way of the long sword means we can wield with two fingers the sword that we usually carry. If we know the path of the sword well, we can wield it easily. If you try to wield the long sword quickly you will mistake the Way. To wield the long sword well you must wield it calmly. If you try to wield it quickly, like a folding fan or a short sword, you will err by using "short sword chopping". You cannot cut a man with a long sword using this method."

""Attitude No-Attitude" means that there is no need for what are known as long sword attitudes. Even so, attitudes exist as the five ways of holding the long sword. However you hold the sword it must be in such a way that it is easy to cut the enemy well, in accordance with the situation, the place, and your relation to the enemy."

"The primary thing when you take a sword in your hands is your intention to cut the enemy, whatever the means. Whenever you parry, hit, spring, strike or touch the enemy's cutting sword, you must cut the enemy in the same movement. It is essential to attain this. If you think only of hitting, springing, striking or touching the enemy, you will not be able actually to cut him."

"Fixed formation is bad. Study this well."

"The spirit of the smacking parry is not parrying, or smacking strongly, but smacking the enemy's long sword in accordance with his attacking cut, primarily intent on quickly cutting him. If you understand the timing of smacking, however hard your long swords clash together, your swordpoint will not be knocked back even a little. You must research sufficiently to realise this."

""There are many enemies" applies when you are fighting one against many. Draw both sword and companion sword and assume a wide-stretched left and right attitude. The spirit is to chase the enemies around from side to side, even though they come from all four directions. Observe their attacking order, and go to meet first those who attack first. Sweep your eyes around broadly, carefully examining the attacking order, and cut left and right alternately with your swords. Waiting is bad. Always quickly re-assume your attitudes to both sides, cut the enemies down as they advance, crushing them in the direction from which they attack. Whatever you do, you must drive the enemy together, as if tying a line of fishes, and when they are seen to be piled up, cut them down strongly without giving them room to move."

"You can know how to win through strategy with the long sword, but it cannot be clearly explained in writing. You must practise diligently in order to understand how to win."

"You can win with certainty with the spirit of "one cut". It is difficult to attain this if you do not learn strategy well. If you train well in this Way, strategy will come from your heart and you will be able to win at will. You must train diligently."

"Step by step walk the thousand-mile road."

"Study strategy over the years and achieve the spirit of the warrior. Today is victory over yourself of yesterday; tomorrow is your victory over lesser men. … Even if you kill an enemy, if it is not based on what you have learned it is not the true Way."

"In this the Fire Book of the NiTo Ichi school of strategy I describe fighting as fire."

"In my strategy, the training for killing enemies is by way of many contests, fighting for survival, discovering the meaning of life and death, learning the Way of the sword, judging the strength of attacks and understanding the Way of the "edge and ridge" of the sword."

"You cannot profit from small techniques particularly when full armor is worn. My Way of strategy is the sure method to win when fighting for your life one man against five or ten."

"Examine your environment."

"When the fight comes, always endeavour to chase the enemy around to your left side. Chase him towards awkward places, and try to keep him with his back to awkward places. When the enemy gets into an inconvenient position, do not let him look around, but conscientiously chase him around and pin him down. In houses, chase the enemy into the thresholds, lintels, doors, verandas, pillars, and so on, again not letting him see his situation. Always chase the enemy into bad footholds, obstacles at the side, and so on, using the virtues of the place to establish predominant positions from which to fight. You must research and train diligently in this."

"The Three Methods to Forestall the Enemy The first is to forestall him by attacking. This is called Ken No Sen (to set him up). Another method is to forestall him as he attacks. This is called Tai No Sen (to wait for the initiative). The other method is when you and the enemy attack together. This is called Tai Tai No Sen (to accompany him and forestall him). There are no methods of taking the lead other than these three. Because you can win quickly by taking the lead, it is one of the most important things in strategy. There are several things involved in taking the lead. You must make the best of the situation, see through the enemy's spirit so that you grasp his strategy and defeat him. It is impossible to write about this in detail."

""To know the times" means to know the enemy's disposition in battle. Is is flourishing or waning? By observing the spirit of the enemy's men and getting the best position, you can work out the enemy's disposition and move your men accordingly."

""To tread down the sword" is a principle often used in strategy. First, in large-scale strategy, when the enemy first discharges bows and guns and then attacks, it is difficult for us to attack if we are busy loading powder into our guns or notching our arrows. The spirit is to attack quickly while the enemy is still shooting with bows or guns. The spirit is to win by "treading down" as we receive the enemy's attack. In single combat, we cannot get a decisive victory by cutting, with a "tee-dum tee-dum" feeling, in the wake of the enemy's attacking long sword. We must defeat him at the start of his attack, in the spirit of treading him down with the feet, so that he cannot rise again to the attack."

""Treading" does not simply mean treading with the feet. Tread with the body, tread with the spirit, and, of course, tread and cut with the long sword. You must achieve the spirit of not allowing the enemy to attack a second time. This is the spirit of forestalling in every sense. Once at the enemy, you should not aspire just to strike him, but to cling after the attack. You must study this deeply."

"Everything can collapse. Houses, bodies, and enemies collapse when their rhythm becomes deranged. In large-scale strategy, when the enemy starts to collapse you must pursue him without letting the chance go. If you fail to take advantage of your enemies' collapse, they may recover."

""To release four hands" is used when you and the enemy are contending with the same spirit, and the issue cannot be decided. Abandon this spirit and win through an alternative resource. In large-scale strategy, when there is a "four hands" spirit, do not give up - it is man's existence. Immediately throw away this spirit and win with a technique the enemy does not expect."

""To move the shade" is used when you cannot see the enemy's spirit. In large-scale strategy, when you cannot see the enemy's position, indicate that you are about to attack strongly, to discover his resources. It is easy then to defeat him with a different method once you see his resources."

"Many things are said to be passed on. Sleepiness can be passed on, and yawning can be passed on. Time can be passed on also. In large-scale strategy, when the enemy is agitated and shows an inclination to rush, do not mind in the least. Make a show of complete calmness, and the enemy will be taken by this and will become relaxed. When you see that this spirit has been passed on, you can bring about the enemy's defeat by attacking strongly with a Void spirit."

"Many things can cause a loss of balance. One cause is danger, another is hardship, and another is surprise. You must research this. In large-scale strategy it is important to cause loss of balance. Attack without warning where the enemy is not expecting it, and while his spirit is undecided follow up your advantage and, having the lead, defeat him."

"In large-scale strategy you can frighten the enemy not by what you present to their eyes, but by shouting, making a small force seem large, or by threatening them from the flank without warning. These things all frighten. You can win by making best use of the enemy's frightened rhythm."

"When you have come to grips and are striving together with the enemy, and you realise that you cannot advance, you "soak in" and become one with the enemy. You can win by applying a suitable technique while you are mutually entangled. In battles involving large numbers as well as in fights with small numbers, you can often win decisively with the advantage of knowing how to "soak" into the enemy, whereas, were you to draw apart, you would lose the chance to win. Research this well."

"In large-scale strategy, it is beneficial to strike at the corners of the enemy's force, If the corners are overthrown, the spirit of the whole body will be overthrown."

"In single combat, we can confuse the enemy by attacking with varied techniques when the chance arises. Feint a thrust or cut, or make the enemy think you are going close to him, and when he is confused you can easily win. This is the essence of fighting, and you must research it deeply."

"The three shouts are divided thus: before, during and after. Shout according to the situation. The voice is a thing of life. We shout against fires and so on, against the wind and the waves. The voice shows energy."

"In battles, when the armies are in confrontation, attack the enemy's strong points and, when you see that they are beaten back, quickly separate and attack yet another strong point on the periphery of his force. The spirit of this is like a winding mountain path. This is an important fighting method for one man against many. Strike down the enemies in one quarter, or drive them back, then grasp the timing and attack further strong points to right and left, as if on a winding mountain path, weighing up the enemies' disposition. When you know the enemies' level, attack strongly with no trace of retreating spirit."

"What is meant by 'mingling' is the spirit of advancing and becoming engaged with the enemy, and not withdrawing even one step. You must understand this."

"In large-scale strategy, when we see that the enemy has few men, or if he has many men but his spirit is weak and disordered, we knock the hat over his eyes, crushing him utterly. If we crush lightly, he may recover."

"The "mountain-sea" spirit means that it is bad to repeat the same thing several times when fighting the enemy. There may be no help but to do something twice, but do not try it a third time. If you once make an attack and fail, there is little chance of success if you use the same approach again."

"When we are fighting with the enemy, even when it can be seen that we can win on the surface with the benefit of the Way, if his spirit is not extinguished, he may be beaten superficially yet undefeated in spirit deep inside. With this principle of "penetrating the depths" we can destroy the enemy's spirit in its depths, demoralizing him by quickly changing our spirit. This often occurs. Penetrating the depths means penetrating with the long sword, penetrating with the body, and penetrating with the spirit. This cannot be understood in a generalization. Once we have crushed the enemy in the depths, there is no need to remain spirited. But otherwise we must remain spirited. If the enemy remains spirited it is difficult to crush him."

""To renew" applies when we are fighting with the enemy, and an entangled spirit arises where there is no possible resolution. We must abandon our efforts, think of the situation in a fresh spirit then win in the new rhythm. To renew, when we are deadlocked with the enemy, means that without changing our circumstance we change our spirit and win through a different technique."

"There are various kinds of spirit involved in letting go the hilt. There is the spirit of winning without a sword. There is also the spirit of holding the long sword but not winning. The various methods cannot be expressed in writing. You must train well."

"When you have mastered the Way of strategy you can suddenly make your body like a rock, and ten thousand things cannot touch you. This is the body of a rock. You will not be moved."

"This book is a spiritual guide for the man who wishes to learn the Way. My heart has been inclined to the Way of strategy from my youth onwards. I have devoted myself to training my hand, tempering my body, and attaining the many spiritual attitudes of sword fencing. If we watch men of other schools discussing theory, and concentrating on techniques with the hands, even though they seem skilful to watch, they have not the slightest true spirit. Of course, men who study in this way think they are training the body and spirit, but it is an obstacle to the true Way, and its bad influence remains for ever."

"The true Way of sword fencing is the craft of defeating the enemy in a fight, and nothing other than this."

"In strategy you must know the Ways of other schools, so I have written about various other traditions of strategy in this the Wind Book."

"Some of the world's strategists are concerned only with sword fencing, and limit their training to flourishing the long sword and carriage of the body. But is dexterity alone sufficient to win? This is not the essence of the Way. I have recorded the unsatisfactory points of other schools one by one in this book."

"Some other schools have a liking for extra-long swords. From the point of view of my strategy these must be seen as weak schools. This is because they do not appreciate the principle of cutting the enemy by any means. Their preference is for the extra-long sword and, relying on the virtue of its length, they think to defeat the enemy from a distance. In this world it is said, "One inch gives the hand advantage", but these are the idle words of one who does not know strategy. It shows the inferior strategy of a weak spirit that men should be dependant on the length of their sword, fighting from a distance without the benefit of strategy."

"It is difficult for these people to cut the enemy when at close quarters because of the length of the long sword. The blade path is large so the long sword is an encumbrance, and they are at a disadvantage compared to the man armed with a short companion sword. From olden times it has been said: "Great and small go together." So do not unconditionally dislike extra-long swords. What I dislike is the inclination towards the long sword. If we consider large-scale strategy, we can think of large forces in terms of long swords, and small forces as short swords. Cannot few men give battle against many? There are many instances of few men overcoming many."

"Your strategy is of no account if when called on to fight in a confined space your heart is inclined to the long sword, or if you are in a house armed only with your companion sword. Besides, some men have not the strength of others. In my doctrine, I dislike preconceived, narrow spirit. You must study this well."

"Whenever you cross swords with an enemy you must not think of cutting him either strongly or weakly; just think of cutting and killing him. Be intent solely on killing the enemy. Do not try to cut strongly and, of course, do not think of cutting weakly. You should only be concerned with killing the enemy."

"If you rely on strength, when you hit the enemy's sword you will inevitably hit too hard. If you do this, your own sword will be carried along as a result. Thus the saying, "The strongest hand wins", has no meaning. In large-scale strategy, if you have a strong army and are relying on strength to win, but the enemy also has a strong army, the battle will be fierce. This is the same for both sides. Without the correct principle the fight cannot be won. The spirit of my school is to win through the wisdom of strategy, paying no attention to trifles. Study this well."

"Some men use a shorter long sword with the intention of jumping in and stabbing the enemy at the unguarded moment when he flourishes his sword. This inclination is bad. To aim for the enemy's unguarded moment is completely defensive, and undesirable at close quarters with the enemy. Furthermore, you cannot use the method of jumping inside his defense with a short sword if there are many enemies. Some men think that if they go against many enemies with a shorter long sword they can unrestrictedly frisk around cutting in sweeps, but they have to parry cuts continuously, and eventually become entangled with the enemy. This is inconsistent with the true Way of strategy. The sure Way to win thus is to chase the enemy around in a confusing manner, causing him to jump aside, with your body held strongly and straight."

"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."

"Really skilful people never get out of time, and are always deliberate, and never appear busy. From this example, the principle can be seen."

"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."

"The Ni To Ichi Way of strategy is recorded in this the Book of the Void."

"What is called the spirit of the void is where there is nothing. It is not included in man's knowledge. Of course the void is nothingness. By knowing things that exist, you can know that which does not exist. That is the void."

"People in this world look at things mistakenly, and think that what they do not understand must be the void. This is not the true void. It is bewilderment."

"To attain the Way of strategy as a warrior you must study fully other martial arts and not deviate even a little from the Way of the warrior. With your spirit settled, accumulate practice day by day, and hour by hour. Polish the twofold spirit heart and mind, and sharpen the twofold gaze perception and sight. When your spirit is not in the least clouded, when the clouds of bewilderment clear away, there is the true void."

"Until you realise the true Way, whether in Buddhism or in common sense, you may think that things are correct and in order. However, if we look at things objectively, from the viewpoint of laws of the world, we see various doctrines departing from the true Way. Know well this spirit, and with forthrightness as the foundation and the true spirit as the Way. Enact strategy broadly, correctly and openly. Then you will come to think of things in a wide sense and, taking the void as the Way, you will see the Way as void. In the void is virtue, and no evil. Wisdom has existence, principle has existence, the Way has existence, spirit is nothingness."

"Accept everything just the way it is."

"Do not seek pleasure for its own sake."

"Do not, under any circumstances, depend on a partial feeling."

"Think lightly of yourself and deeply of the world."

"Be detached from desire your whole life long."

"Do not regret what you have done."

"Never be jealous."

"Never let yourself be saddened by a separation."

"Resentment and complaint are appropriate neither for oneself or others."

"Do not let yourself be guided by the feeling of lust or love."

"In all things have no preferences."

"Be indifferent to where you live."

"Do not pursue the taste of good food."

"Do not hold on to possessions you no longer need."

"Do not act following customary beliefs"

"Do not collect weapons or practice with weapons beyond what is useful."

"Do not fear death."

"Do not seek to possess either goods or fiefs for your old age."

"Respect Buddha and the gods without counting on their help."

"You may abandon your own body but you must preserve your honour."

"Never stray from the Way."

"Ki is a very complex word... and even more difficult to translate to westerners."

"Countless people have attempted to define the absolute power of the world of nature. Some praise it as God, some call it the Buddha, others call it truth. Still others convert nature into a philosophy by which they attempt to sound its deepest truth. Such attempts to define the power of nature are no more than striving to escape its effects. All of the forces of science have been unable to conquer nature because it is too mystic, too vast, too mighty. It intensely pervades everything around us. Like the fish that, though in the water, is unaware of the water, we are so thoroughly engulfed in the blessings of nature that we tend to forget its very existence."

"Only those with their eyes open to the world of nature are capable of uncovering its truth. Everything springs from a sense of gratitude toward nature. Aikido, though praised as a healthful system of self-defense techniques, would be nothing apart from the laws of the great universe. The martial way begins and ends with courtesy, itself an attitude of thankfulness to and reverence for nature. To be mistaken on this basic point is to make of the martial arts no more than weapons of injury and death. The very name Aikido indicates its dependence on the laws of nature, which we term ki. Aikido means the way to harmony with ki. That is to say, Aikido is a discipline to make the heart of nature our own heart, to understand love for all things, and to become one with nature. Techniques and physical strength have limits; the great way of the universe stretches to infinity."

"Let us have a universal spirit that loves and protects all creation and helps all things grow and develop. To unify mind and body and become one with the universe is the ultimate purpose of our study. Four major principles to unify mind and body:"

"Our lives are born of the Ki of the Universe. Let us give thanks for being born not as plants and animals, but as human beings blessed with a Universal Mind. Let us pledge to fulfil our missions by helping to guide the development and creation of the Universe."

"The absolute universe is one. We call this ki. Our lives and our bodies are born of the ki of the universe. Study thoroughly the principles of the universe and practice them. We are one with the universe. There is no need to despond, no need to fear. The way we follow is the way of the universe, which no difficulty nor hard-ship can hinder. Let us have the courage and say, "if I have a clear conscience and a calm spirit, I dare to face an enemy of ten million.""

"Mind and body were originally one. Do not think that the power you have is only the power you ordinarily use and moan that you have little strength. The power you ordinarily use is like the small visible segment of an iceberg. When we unify our mind and body and become one with the universe, we can use the great power that is naturally ours."

"Like the calm still surface water that reflects the moon and a flying bird, true living calmness is the condition of our mind that reflects all things clearly. This is our original and natural state. By understanding these principles, we can acquire true living calmness."

"The absolute universe is one. Then two opposing forces appeared, and the relative world was born. In the orient this dualism is called ‘yin’ and ‘yang’, in the west, ‘plus’ and ‘minus’."

"The subconscious mind acts as a storehouse of knowledge and past experiences. The materials stored in the subconscious mind form the conscious mind. Henceforth let us cease putting any minus materials into the subconscious. Let us always extend plus ki and live our life with a positive attitude."

"There is no conflict in the absolute universe, but there is conflict in the relative world. If we unify our mind and body become one with the universe, others will follow us gladly. Do not say that this is a world where we must struggle to live each day. The true way to success is exactly one and the same as the principle of non-dissension, and that is the way of peace."

"We begin with the number one in counting all things. It is impossible that this one can ever be reduced to zero. Because just as something cannot be made of nothing, one cannot be made from zero. Ki is like the number one. Ki is formed from infinitely small particles, smaller than an atom. The universal ki condensed becomes an individual, which further condensed becomes the one point in the lower abdomen, which in turn infinitely condensed never becomes zero, but becomes one with the universe. Thus we understand the essence of ki."

"It is easier to coordinate mind and body when we are sitting or standing still than when we are in motion. But true unification means to maintain the coordination of mind and body even when we are moving.<!-- The ki development exercises train one to always maintain the unification of mind and body in our daily life. By applying them to our life, we can perform to the best of our ability in all circumstances."

"Just as tops spinning violently and rapidly becomes steady, the most rapid movements results in calm. Like the eye of the typhoon, which, is always peaceful, inner calm results in great strength of action. Calm and action are exactly one. Only when we keep our one point and unify our mind and body, can we find spare time even when we are busy. Keep a calm mind and you will be able to perform to the best of your ability, even in an emergency or when facing important tasks."

"True "fudoshin" is not a rigid, immobile state of mind, but the condition of stability, which comes from the most rapid movement. In other words, like the steadiness of a spinning top, the state of perfect spiritual and physical stability arises from movement, which continues infinitely and is so infinitely rapid that it is imperceptible."

"Breathe out, so that your breath travels infinitely to the ends of the universe: breathe in, so that your breath reaches your one point and continues infinitely there. The ki breathing methods are an important way of unifying mind and body. At night when all is quiet and calm, do this alone, and you will feel that you are the universe and that the universe is you. It will lead you to supreme ecstasy of being one with the universe. At this moment the life power that is rightfully yours is fully activated."

"We have learned coordination of mind and body and the "ki breathing methods". Therefore we can bring the ki of the universe into our bodies at anytime. When a water pump is dried out, no water can flow from the well up through the pump. To start this flow again we must put some water back into the pump. In the same way, ki does not flow strongly in a person suffering from illness or misfortune. Let us practice "kiatsuho" to put back into these people, stimulate their own flow of ki, and give them a fresh start to happiness."

"We are blessed with a spirit that is one with the spirit of the universe. This spirit is called "reiseishin". The moon is clearly reflected in the water when the water is calm. In the same way when our mind and body are unified and calm, our "reiseishin" manifests itself completely. Once this happens all suffering and wicked desires fall away, and the universal spirit of love and protection for all things appears in us. Let us strive to realise our "reiseishin"."

"We call the mind that wants to make the way of the Universe clear and to put it into practice the mind that seeks truth. However clever a dog or a monkey may be, they cannot realize the universal mind. Only human beings have the privilege and capacity to realize it. If you have a mind that seeks truth, you are happy because this is the proof that you are a real human being."

"An old oriental saying tells us, ‘when our willpower is concentrated upon a stone, it can pass through it. When our willpower is focused and in harmony with the universe, it can command the wind, rain and thunder’. But from where does our willpower come? Those who understand and answer this question are those who accomplish important tasks. When we coordinate mind and body by stilling the waves of our mind to imperceptible, infinitely decreasing ripples, we can send forth our great willpower that moves the universe."

"Just as the number one never can be reduced to zero, once we act or speak, our action or speech is never completely erased. An old oriental saying tells us, "sow good, and the harvest will be good. Sow evil and reap evil". We must understand that everything we do comes back to ourselves. Therefore before wishing for our own happiness and welfare and that of our children, we must do good in secret. To do good in secret means to act without seeking attention and praise, to act without any hope of reward. This is called "intoku". Among the various ways of performing intoku, to walk the way of the universe and to lead others along this way is best."

"Selfish people have never understood and travelled the way of the universe in the past. Therefore when we realise the principles and the way of the universe, the universe gives us the responsibility to spread them to the world. Do not think that you cannot help another person. What you learn today, you can teach another the next day. The world is full of people who have lost the way of the universe and suffer illness. Let us do our best to explain the correct principles of the universe to them."

"Ki tests are not founded on the idea of testing for strength or weakness. The most important factor in ki testing is to accurately inform the person of the state of his or her mind. Thus, the person performing ki tests must truly understand and exhibit oneness of mind and body from the outset and then perform the tests correctly."

"Nature appears to us in four seasons. The spring is bright and warm, the summer lazy and hot. The fall is decked with colour with a trace of sadness, and the winter frosted and severe. Similarly, the movement of shin shin toitsu aikido are rich and varied. There is both severity and kindness, speed and calmness. It is designed to express the many moods and characteristics of men and women, young and old. But if it for one moment varies from the principles of the universe, it is no longer aikido with ki."

""Do nothing" does not mean "don’t do anything", "mu" or "nothing" is not merely the lack of something. It refers to the state in which the mind has grown imperceptibly calm, and then allowed things to take their natural course. If you can leave things entirely up to the universe and not put up the slightest resistance, then you can pass the highest level of ki tests."

"Things appear very complex but underneath they are quite simple. People complicate things by super-imposing their own viewpoints and advantages. If you remove all that is superfluous, most problems have very simple solutions."

"When you teach people it is useless to try to change their character. Correct their bad habits first, then their true character can come through. Teachers must have a positive mind. If their attitude is negative, it infects their students. Students cannot learn from bad examples until they develop their own powers of judgement."

"Until you can clearly make up your mind, you are better off not doing something. Make a habit of being decisive in your daily affairs. Some people can be heard to say, "what will I do if I get killed?!" If you die, there is nothing you can do. Whatever you have to do, do it now, while you are still living. You must practice to be able to return to essential principles at any moment."

"Human beings cannot grow without feeling gratitude. Gratitude towards things is an attitude which fosters growth."

"The ki of the universe is absolute. There is no such thing as strong ki verses weak ki. Correctly speaking, ki is strong only because it is strongly extended, weak only when it is not extended strongly. There is no limit to how strong your ki can become if you train yourself to extend ki strongly."

"The ki of the universe has never for a moment stopped moving. We call this continuous growth and development. Do you think it strange that human beings seem to be the only one trying to stop the movement of ki?"

"Even if you learn something quickly with your conscious mind, you will easily forget it after you stop practicing. That which is learned with the subconscious mind is not easily forgotten. Therefore to learn something with the subconscious mind, requires months and years of training. Just because you were able to do it before, do not assume that you can do it as well the second time. Each time you do something, you must return to your beginner’s mind, and give it your best."

"You must not think of what you learned as belonging to you. Your learning was only possible because of the people who taught you. If you forget this, before you know it you fall under the illusion that you are the only one who can do it, or the only one who understands. This is called being full of yourself. It is wrong to think, ‘I am strong’, because this strength is nothing but weakness turned inside out. You must think how to act within universal principles."

"Instructors must always be positive. Even if someone fails at something, you must have the energy to help them turn it into success. When teaching, always compare the correct way with the incorrect way, side by side. Then the reasons for the correct way become obvious. You must know both."

"If you throw a stone into a lake, it makes waves on the surface. Eventually the waves disappear, but just because you can longer see them does not mean that they are really gone. They have just become too small for us to see them. In the same way, we calm our mind by half, half, half... and the waves of the mind become infinitely calm. They never actually stop."

"When learning something new, you must never be critical at the beginning. Always do your thinking after trial and error. Most people make up their mind one way or the other before they even get started. The most important step is to remove your coloured glasses and get a clear view."

"When your techniques are rough it means you are forcing against the principles; proof that you are still immature. You will not be able to stand up to a stronger opponent — you must try to follow the principles. Your character comes out in your techniques. So do the habits of your mind. By correcting the techniques, you can correct the bad habits of your mind. If you constantly collide with others in your practice, your mind will develop a habit of clashing with other people."

"The purpose of ki-aikido is not self-defence; that is a mere by product. It is far more important to learn to control the mind and body. It is too late to try to calm the mind after you take up the sword. First you must calm the mind and then take up the sword. When you raise the sword up overhead, do not cut your ki. Continue to calm the mind by half, half, half and create a living calmness in that infinite reduction. When practicing cutting with the sword, you will find infinitely more value in cutting just five to ten times with ki fully extended, than you would in cutting a thousand time with mere physical strength."

"Some people are quick to find reasons and excuses why they cannot do things. This cuts their Ki and in times stifles their motivation altogether. Motivation is extending Ki, not receiving it. People today are more concerned with what they can get, than what they can give or do for others. That is why they cannot extend Ki."

"Until you change the sub conscience mind, you cannot say that you have learned something. If something is worth learning, you should stick with it until you have changed your subconscious mind."

"If you hold a wooden staff with a tight grip and try to raise it overhead, it feels quite heavy. If you hold it lightly it feels light. In the same way you should not approach things with too serious an attitude. Take a lighter point of view. In other words, think positively."

"The eleven volumes of this book are to be burned after they are read. There are some people in this book who are still alive and this book may anger them, so make sure the book is burned. Tsunetomo said this repeatedly."

"Although it stands to reason that a samurai should be mindful of the Way of the Samurai, it would seem that we are all negligent. Consequently, if someone were to ask, "What is the true meaning of the Way of the Samurai?" the person who would be able to answer promptly is rare. This is because it has not been established in one's mind beforehand. From this, one's unmindfulness of the Way can be known. Negligence is an extreme thing."

"The Way of the Samurai is found in death. When it comes to either/or, there is only the quick choice of death. It is not particularly difficult. Be determined and advance. To say that dying without reaching one's aim is to die a dog's death is the frivolous way of sophisticates. When pressed with the choice of life or death, it is not necessary to gain one's aim. We all want to live. And in large part we make our logic according to what we like. But not having attained our aim and continuing to live is cowardice. This is a thin dangerous line. To die without gaining one's aim is a dog's death and fanaticism. But there is no shame in this. This is the substance of the Way of the Samurai. If by setting one's heart right every morning and evening, one is able to live as though his body were already dead, he gains freedom in the Way. His whole life will be without blame, and he will succeed in his calling."

"According to their nature, there are both people who have quick intelligence, and those who must withdraw and take time to think things over."

"It is difficult for a fool's habits to change to selflessness. ... Because we do most things relying only on our own sagacity we become self-interested, turn our backs on reason, and things do not turn out well. As seen by other people this is sordid, weak, narrow and inefficient. When one is not capable of true intelligence, it is good to consult with someone of good sense. An advisor will fulfill the Way when he makes a decision by selfless and frank intelligence because he is not personally involved. This way of doing things will certainly be seen by others as being strongly rooted. It is, for example, like a large tree with many roots. One man's intelligence is like a tree that has been simply stuck in the ground. We learn about the sayings and deeds of the men of old in order to entrust ourselves to their wisdom and prevent selfishness. When we throw off our own bias, follow the sayings of the ancients, and confer with other people, matters should go well and without mishap."

"To give a person one's opinion and correct his faults is an important thing. It is compassionate and comes first in matters of service. But the way of doing this is extremely difficult. To discover the good and bad points of a person is an easy thing, and to give an opinion concerning them is easy, too. For the most part, people think that they are being kind by saying the things that others find distasteful or difficult to say. But if it is not received well, they think that there is nothing more to be done. This is completely worthless. It is the same as bringing shame to a person by slandering him. It is nothing more than getting it off one's chest. To give a person an opinion one must first judge well whether that person is of the disposition to receive it or not. One must become close with him and make sure that he continually trusts one's word. Approaching subjects that are dear to him, seek the best way to speak and to be well understood. Judge the occasion, and determine whether it is better by letter or at the time of leave-taking. Praise his good points and use every device to encourage him, perhaps by talking about one's own faults without touching on his, but so that they will occur to him. Have him receive this in the way that a man would drink water when his throat is dry, and it will be an opinion that will correct faults. This is extremely difficult. If a person's fault is a habit of some years prior, by and large it won't be remedied. I have had this experience myself. To be intimate with all one's comrades, correcting each other's faults, and being of one mind to be of use to the master is the great compassion of a retainer. By bringing shame to a person, how could one expect to make him a better man?"

"All of man's work is a bloody business. That fact, today, is considered foolish, affairs are finished cleverly with words alone, and jobs that require effort are avoided. I would like young men to have some understanding of this."

"To hate injustice and stand on righteousness is a difficult thing. Furthermore, to think that being righteous is the best one can do and to do one's utmost to be righteous will, on the contrary, bring many mistakes. The Way is in a higher place than righteousness. This is very difficult to discover, but it is the highest wisdom. When seen from this standpoint, things like righteousness are rather shallow. If one does not understand this on his own, it cannot be known. There is a method of getting to this Way, however, even if one cannot discover it by himself. This is found in consultation with others. Even a person who has not attained this Way sees others from the side. It is like the saying from the game of go: "He who sees from the side has eight eyes." The saying, "Thought by thought we see our own mistakes," also means that the highest Way is in discussion with others."

"A certain swordsman in his declining years said the following: In one's life. there are levels in the pursuit of study. In the lowest level, a person studies but nothing comes of it, and he feels that both he and others are unskillful. At this point he is worthless. In the middle level he is still useless but is aware of his own insufficiencies and can also see the insufficiencies of others. In a higher level he has pride concerning his own ability, rejoices in praise from others, and laments the lack of ability in his fellows. This man has worth. In the highest level a man has the look of knowing nothing. These are the levels in general;. But there is one transcending level, and this is the most excellent of all. This person is aware of the endlessness of entering deeply into a certain Way and never thinks of himself as having finished. He truly knows his own insufficiencies and never in his whole life thinks that he has succeeded. He has no thoughts of pride but with self-abasement knows the Way to the end. It is said that Master Yagyu once remarked, "I do not know the way to defeat others, but the way to defeat myself." Throughout your life advance daily, becoming more skillful than yesterday, more skillful than today. This is never-ending."

"Among the maxims on Lord Naoshige's wall there was this one: "Matters of great concern should be treated lightly." Master lttei commented, "Matters of small concern should be treated seriously." Among one's affairs there should not be more than two or three matters of what one could call great concern. If these are deliberated upon during ordinary times, they can be understood. Thinking about things previously and then handling them lightly when the time comes is what this is all about."

"The way of revenge lies in simply forcing one's way into a place and being cut down. There is no shame in this. By thinking that you must complete the job you will run out of time. By considering things like how many men the enemy has, time piles up; in the end you will give up. No matter if the enemy has thousands of men, there is fulfillment in simply standing them off and being determined to cut them all down, starting from one end. You will finish the greater part of it."

"Concerning the night assault of Lord Asano's ronin, the fact that they did not commit seppuku at the Sengakuji was an error, for there was a long delay between the time their lord was struck down and the time when they struck down the enemy. If Lord Kira had died of illness within that period, it would have been extremely regrettable."

"Although all things are not to be judged in this manner, I mention it in the investigation of the Way of the Samurai. When the time comes, there is no moment for reasoning. And if you have not done your inquiring beforehand, there is most often shame. Reading books and listening to people's talk are for the purpose of prior resolution. Above all, the Way of the Samurai should be in being aware that you do not know what is going to happen next, and in querying every item day and night. Victory and defeat are matters of the temporary force of circumstances."

"There are two things that will blemish a retainer, and these are riches and honor. If one but remains in strained circumstances, he will not be marred."

"Once there was a certain man who was very clever, but it was his character to always see the negative points of his jobs. In such a way, one will be useless."

"It is not good to settle into a set of opinions. It is a mistake to put forth effort and obtain some understanding and then stop at that. At first putting forth great effort to be sure that you have grasped the basics, then practicing so that they may come to fruition is something that will never stop for your whole lifetime. Do not rely on following the degree of understanding that you have discovered, but simply think, "This is not enough." One should search throughout his whole life how best to follow the Way. And he should study, setting his mind to work without putting things off. Within this is the Way."

"In carefully scrutinizing the affairs of the past, we find that there are many different opinions about them, and that there are some things that are quite unclear. It is better to regard such things as unknowable."

"It is natural that one cannot understand deep and hidden things. Those things that are easily understood are rather shallow."

"In the eyes of mercy, no one should have hateful thoughts. Feel pity for the man who is even more at fault. The area and size of mercy is limitless."

"Military affairs are not matters for one person alone, regardless of how useful he tries to be. Money is something that one can borrow from people, but a good man cannot suddenly be come by. One should sustain a man kindly and well from the first. And in having retainers it will not do to nourish oneself alone. If you divide what you have and feed your lower ranks, you will be able to hold good men."

"A person who is discreet in speaking will be useful during the good times and will avoid punishment during the bad."

"For a samurai, a simple word is important no matter where he may be. By just one single word martial valor can be made apparent. In peaceful times words show one's bravery. In troubled times, too, one knows that by a single word his strength or cowardice can be seen. This single word is the flower of one's heart. It is not something said simply with one's mouth. A warrior should not say something fainthearted even casually. He should set his mind to this beforehand. Even in trifling matters the depths of one's heart can be seen."

"When discussing things with someone, it is best to speak appropriately about whatever the subject may be. No matter how good what you are saying might be, it will dampen the conversation if it is irrelevant."

"When someone is giving you his opinion, you should receive it with deep gratitude even though it is worthless. If you don't, he will not tell you the things that he has seen and heard about you again. It is best to both give and receive opinions in a friendly way."

"There is a saying that great genius matures late. If something is not brought to fruition over a period of twenty to thirty years, it will not be of great merit. When a retainer is of a mind to do his work hurriedly, he will intrude upon the work of others and will be said to be young but able. He will become over-enthusiastic and will be considered rather rude."

"If you are slain in battle, you should be resolved to have your corpse facing the enemy."

"If everyone were in accord and left things to Providence, their hearts would be at ease. If they are not in accord, though they would do acts of righteousness, they lack loyalty."

"There is not a man who does not get senile by the time he reaches sixty. And when one thinks that he will not be senile, he is already so."

"If one is but secure at the foundation, he will not be pained by departure from minor details or affairs that are contrary to expectation. But in the end, the details of a matter are important. The right and wrong of one's way of doing things are found in trivial matters."

"The supreme style of love is unknown love. If the affection is known by the beloved, that love is snob. If you sacrifice your life for the beloved, and she recognises your love after you die, your soul would be appraised."

"A faultless person is one who withdraws from affairs. This must be done with strength."

"There is surely nothing other than the single purpose of the present moment. A man's whole life is a succession of moment after moment. If one fully understands the present moment, there will be nothing else to do, and nothing else to pursue. Live being true to the single purpose of the moment. Everyone lets the present moment slip by, then looks for it as though he thought it were somewhere else."

"To talk about other people's affairs is a great mistake. To praise them, too, is unfttting. In any event, it is best to know your own ability well, to put forth effort in your endeavors, and to be discreet in speech."

"The heart of a virtuous person has settled down and he does not rush about at things. A person of little merit is not at peace but walks about making trouble and is in conflict with all."

"It is a good viewpoint to see the world as a dream. When you have something like a nightmare, you will wake up and tell yourself that it was only a dream. It is said that the world we live in is not a bit different from this."

"People with intelligence will use it to fashion things both true and false and will try to push through whatever they want with their clever reasoning. This is injury from intelligence. Nothing you do will have effect if you do not use truth. In affairs like law suits or even in arguments, by losing quickly one will lose in fine fashion. It is like sumo. If one thinks only of winning, a sordid victory will be worse than a defeat. For the most part, it becomes a squalid defeat."

"Feeling deeply the difference between oneself and others, bearing ill will and falling out with people — these things come from a heart that lacks compassion. If one wraps up everything with a heart of compassion, there will be no coming into conflict with people."

"A person who knows but a little will put on an air of knowledge. This is a matter of inexperience. When someone knows something well, it will not be seen in his manner."

"The basic meaning of etiquette is to be quick at both the beginning and end and tranquil in the middle."

"As everything in this world is but a sham, Death is the only sincerity."

"If a warrior is not unattached to life and death, he will be of no use whatsoever. The saying that "All abilities come from one mind" sounds as though it has to do with sentient matters, but it is in fact a matter of being unattached to life and death. With such non-attachment one can accomplish any feat."

"Meditation on inevitable death should be performed daily. Every day when one's body and mind are at peace, one should meditate upon being ripped apart by arrows, rifles, spears and swords, being carried away by surging waves, being thrown into the midst of a great fire, being struck by lightning, being shaken to death by a great earthquake, falling from thousand-foot cliffs, dying of disease or committing seppuku at the death of one's master. And every day without fail one should consider himself as dead."

"There is a saying of the elders' that goes, "Step from under the eaves and you're a dead man. Leave the gate and the enemy is waiting." This is not a matter of being careful. It is to consider oneself as dead beforehand."

"People will become your enemies if you become eminent too quickly in life, and you will be ineffectual. Rising slowly in the world, people will be your allies and your happiness will be assured. In the long run, whether you are fast or slow, as long as you have people's understanding there will be no danger. It is said that fortune that is urged upon you from others is the most effective."

"Although it is unfitting for someone like me to say this, in dying it is my hope not to become a Buddha. Rather, my will is permeated with the resolution to help manage the affairs of the province, though I be reborn as a Nabeshima samurai seven times. One needs neither vitality nor talent. In a word, it is a matter of having the will to shoulder the clan by oneself."

"The weed crushed and pressed by the heavy rock may slowly and gently grow up anew helped by the fresh air, sunshine, and sympathetic rain. On the other hand, the rock is often broken through exposure to nature and weathering. Life is a strong power to grow in tenderness; this fact may be considered as having a close relation with human life. At the same time tenderness has sometimes stronger power against stiffness or hardening due to extreme strain."

"A good Judoka never anticipates his action in a match, but his mind is as clever as a polished mirror which enables him to foresee precisely anything to happen and he displays freedom of his physique to cope with any change. Such mental state and physical action are called sei or tranquility and do or action, sometimes they are called ju and go or tenderness and sturdiness, in and yo or negative and positive, etc."

"Of course the strong are strong and the weak weak."

"A chance to try your technique is in one instant never to be regained, so try it without hesitation."

"In Randori we teach the pupil to act on the fundamental principles of Judo, no matter how physically inferior his opponent may seem to him, and even if by sheer strength he can easily overcome him; because if he acts contrary to principle his opponent will never be convinced of defeat, no matter what brute strength he may have used."

"Judo is the way to the most effective use of both physical and spiritual strength. By training you in attacks and defenses it refines your body and your soul and helps you make the spiritual essence of Judo a part of your very being. In this way you are able to perfect yourself and contribute something of value to the world. This is the final goal of Judo discipline."

"Generally speaking, if we look at sports we find that their strong point is that because they are competitive they are interesting, and young people are likely to be attracted to them. No matter how valuable the method of physical education, if it is not put into practice, it will serve no purpose — therein lies the advantage of sports. But, in this regard there are matters to which we must also give a great deal of consideration. First, so-called sports were not created for the purpose of physical education; one competes for another purpose, namely, to win. Accordingly, the muscles are not necessarily developed in a balanced way, and in some cases the body is pushed too far or even injured. For that reason, while there is no doubt that sports are a good thing, serious consideration must be given to the selection of the sport and the training method. Sports must not be undertaken carelessly, over-zealously, or without restraint. However, it is safe to say that competitive sports are a form of physical education that should be promoted with this advice in mind. The reason I have worked to popularize sports for more than twenty years and that I have strived to bring the Olympic Games to Japan is entirely because I recognize these merits. However, in times like these, when many people are enthusiastic about sports, I would like to remind them of the adverse effects of sports as well. I also urge them to keep in mind the goals of physical education—to develop a sound body that is useful to you in your daily life — and be sure to consider whether or not the method of training is in keeping with the concept of seiryoku zenyo."

"If there is effort, there is always accomplishment."

"In randori, one must search out the opponent's weaknesses and be ready to attack with all the resources at his disposal the moment the opportunity presents itself, without violating the rules of judo."

"In randori we learn to employ the principle of maximum efficiency even when we could easily overpower an opponent. Indeed, it is much more impressive to beat an opponent with proper technique than with brute force. This lesson is equally applicable in daily life: the student realized persuasion backed up by sound logic is ultimately more effective than coercion."

"Another tenet of randori is to apply just the right amount of force — never too much, never too little. All of us know of people who have failed to accomplish what they set out to do because of not properly gauging the amount of effort required. At one extreme, they fall short of the mark; at the other, they do not know when to stop."

"There are people who are excitable by nature and allow themselves to become angry for the most trivial of reasons. Judo can help such people learn to control themselves. Through training, they quickly realize that anger is a waste of energy, that it has only negative effects on the self and others."

"Judo teaches us to look for the best possible course of action, whatever the individual circumstances, and helps us to understand that worry is a waste of energy. Paradoxically, the man who has failed and one who is at the peak of success are in exactly the same position. Each must decide what he will do next, choose the course that will lead him to the future. The teachings of judo give each the same potential for success, in the former instance guiding a man out of lethargy and disappointment to a state of vigorous activity."

"One more type who can benefit from the practice of judo are the chronically discontented, who readily blame others for what is really their own fault. These people come to realize that their negative frame of mind runs counter to the principle of maximum efficiency and that living in conformity with the principle is the key to a forward-looking mental state."

"Walk a single path, becoming neither cocky with victory nor broken with defeat, without forgetting caution when all is quiet or becoming frightened when danger threatens."

"Before and after practicing Judo or engaging in a match, opponents bow to each other. Bowing is an expression of gratitude and respect. In effect, you are thanking your opponent for giving you the opportunity to improve your technique."

"I have been asked by people of various sections as to the wisdom and possibility of Judo being introduced with other games and sports at the Olympic Games. My view on the matter, at present, is rather passive. If it be the desire of other member countries, I have no objection. But I do not feel inclined to take any initiative. For one thing, Judo in reality is not a mere sport or game. I regard it as a principle of life, art and science. In fact, it is a means for personal cultural attainment. Only one of the forms of Judo training, so-called randori or free practice can be classed as a form of sport. Certainly, to some extent, the same may be said of boxing and fencing, but today they are practiced and conducted as sports. Then the Olympic Games are so strongly flavored with nationalism that it is possible to be influenced by it and to develop "Contest Judo", a retrograde form as ju-jitsu was before the Kodokan was founded."

"Judo should be free as art and science from any external influences, political, national, racial, and financial or any other organized interest. And all things connected with it should be directed to its ultimate object, the "Benefit of Humanity". Human sacrifice is a matter of ancient history."

"Another point is the meaning of professionalism. With Judo, we have no professionals in the same sense as other sports. No one is allowed to take part in public entertainment for personal gain. Teachers certainly receive remuneration for their services, but that is in no way degrading. The professional is held in high regard like the officers of a religious organization or a professor in the educational world. Judo itself is held by us all in a position at the high altar. To reconcile this point of view with the Western idea is difficult. Success or a satisfactory result of joining the Olympic Games would much depend on the degree of understanding of Judo by the other participating countries."

"Recently in our country, there has been a steadily increasing number of people who dislike work and pursue leisure and extravagance. Almost everywhere individuals and organizations are fighting with resultant loss of energy that is needed for positive action. In order to save them from this situation, a principle of judo, based on the maximum efficiency concept should be applied as one aspect of modern society and as a natural result of the application of the principle of maximum efficiency, a mutual welfare and prosperity is believed to be the only effective way to ease and neutralize the forces among these individuals and organizations."

"In our society today, when we teach the righteous way of life based upon the Theory of judo which embodies the principles of continuous improvement of society, then this righteous life provides a basis of definite proof of this principle and unifies the peoples' way of thinking. Various religious and learned points of view are then made abundantly clear."

"Jigoro Kano's Five Principles of Judo: 1. Carefully observe oneself and one's situation, carefully observe others, and carefully observe one's environment, 2. Seize the initiative in whatever you undertake, 3. Consider fully, act decisively, 4. Know when to stop, 5. Keep to the middle."

"To ask may be but a moment's shame, not to ask and remain ignorant is a lifelong shame."

"It is bias to think that the art of war is just for killing people. It is not to kill people, it is to kill evil. It is a stratagem to give life to many people by killing the evil of one person."

"See first with your mind, then with your eyes, and finally with your body."

"Throwing down your own sword is also an art of war. If you have attained mastery of swordlessness, you will never lack for a sword. The opponent's sword is your sword. This is acting at the vanguard of the moment."

"Conquering evil, not the opponent, is the essence of swordsmanship."

"It is easy to kill someone with a slash of a sword. It is hard to be impossible for others to cut down."

"A stroke of the sword that does not hit its target is the sword stroke of death; you reach over it to strike the winning blow. Your adversary's initiative having missed its mark, you turn the tables around and get the jump on your adversary."

"Once a fight has started, if you get involved in thinking about what to do, you will be cut down by your opponent with the very next blow."

"When you strike a blow, do not let your mind dally on it, not concerning yourself with whether or not it is a telling blow; you should strike again and again, over and over, even four or five times. The thing is not to let your opponent even raise his head."

"There may be a hundred stances and sword positions, but you win with just one."

"If you gaze at a single leaf on a single tree, you do not see the other leaves. If you face the tree with no intention and do not fix your eyes on a single leaf, then you will see all the many leaves. If your mind is preoccupied with one leaf, you do not see the others, if you do not set your attention on one; you will see hundreds and thousands of leaves."