Taisabaki 体捌

Originally written by Pertti Ruha

..a text I had to put on record, written to myself and is therefore difficult to understand for others … but I had to write it as a kind of summary of the past year’s experience. // Pr

The basic condition (kihon; 基本) to our taijutsu is a natural integration of respiratory-posture-motion-moving. When all motion and movement throughout the body must be smooth and attentive. Especially important is that there is a seamless connection from one movement to another movement. Life’s Energies need to wake up and the mind must be sharpened. Do not let the cracks or openings anywhere, nor let the body parts stand out anywhere or allow interruptions or friction in motion of the chain .

Initiate the movement chain from the foot, through the leg, pointing your hips through the spine and to express it through the fingers and back.
From the foot through the spine out of the hand, there must be a continuous motion, in both advancement and retreat, because then you can grab this opportunity and get an upper hand. Taisabaki means body handling but also includes ashi-sabaki and te-sabaki.

If your body is losing postural and motor control over movements and movements, the problem is probably in your hips and your legs, so look for a solution there. It is always so, regardless of the direction of movement, whether it be up, down, forward, backward, left or right. And in all these cases, the problem is a matter of clarity of your intention and what your purpose is. It is not outside you.

After upward movement, a downward by a forward motion, a backward, and after a movement to the left, a right. If your intention is up, you should also close a downward intention, in the same way as when you sink down to pick up an object. You can with your intent thereby lay a stumbling block to the opponent’s own intention, so he cut off his own roots and be defeated quickly and safely.
Empty and full must be separated clearly. In each part of the movement there is some empty and some full. Always use the whole body, because motion in the chain goes from one part to another, and therefore there must be a clutch. Allow no break in the chain.

There are many rivers flowing into the rough sea, and over incessantly:

受 身 ukemi – avert
流 し nagashi – give in
押 し oshi – press
蹴 飛 ば す – ketobasu – reject with foot
突 き 返 す – tsukikaesu – reject with fist
捕 る Toru – capture
叩 き tataki – hammer
突 き tsuki – ramming
打 ち uchi – strike
表 Omote – advancing
裏 ura – retreat
外 Soto – step outwards
内 uchi – stepping inward
転 換 Tenkan – staying in the center
Ward, give in, squeeze, and reject the principle correspond to the four compass directions (simply means that it is the primary techniques).

Catching, hammering, ram and turning correspond to the four corners directions (ie the secondary techniques).

Advance, retreat, step out, step inside and stay in the center corresponds to the five elements (Gogyo; 五行).

Budo Taijutsu is born of instinct and spontaneity, and is the mother of in and yo (陰陽). When there is motion, the passive and active aspects are different from each other. When there is silence, they return to being indistinguishable from each other.

Go either too deep or not far enough in, pliable and amenable to then intervene and dismiss. If the opponent is rigid, I’m soft. My energy is subtle when his energy is rough. If he moves fast, I react quickly, and if his movement is slow, I follow leisurely with it.
Though there are an infinite variety of possible scenarios there is just this one principle to provide for and to dismiss [in and yo].

When you are steeped in these techniques, you will gradually identify energies, and then from there you can work your way towards something that can not be expressed in words. But if you do not exercise continuously for a long time, you will never achieve a breakthrough – “use it or lose it”.

Without effort gone the power of your body. Energy expands. Whether lean or tilt posture. Get out and suddenly turn up as suddenly. When there is pressure on the left, clears the left. When there is pressure on the right disappears the left. When you look up, it seems higher. When you look down, it seems the less. When it moves, it is even further away. When retreating, it is even closer.
Heaviness of a feather can not be added and a fly can not land. The opponent does not understand me, but I understand him.

A Bujin (Martial person; 武人) is one that does not meet resistance, and it is through this type of methods that such a state is reached.

There are many other martial arts schools in addition to ours. Although there are similarities between them, they generally strive to defeat those who are weaker, smaller and slower. The strong defeat the weak and the slow submit to the fast, it is a matter of physical ability and has no connection with real martial arts.
Hatsumi Sensei has asked us to examine the phrase “a stroke of a butterfly’s wings can trap a great man,” which is obviously not about the victory obtained by force.

Stand upright as on a balance. Move around like a wheel. If you lower the weight to one side, you can move. If you have the same pressure on both sides, you are stuck.

There are many who have trained hard for many years, but were not able to neutralize the opponent’s attack by averting or give in and are generally under the opponent’s control. The problem here is that this person does not understand the mistake with mutually repellent yet. To avoid this mistake, you must understand the correspondence between passive and active behavior. Once you have this understanding, you will identify the energies that can be used to your advantage. Once you can identify the energies, your skill and efficiency to increase the more you practice. By developing knowledge and experience by constantly reflecting, reaching gradually the point where you can do whatever you want. Anyone who knows what he’s doing, can do what he wants.

The foundation is the ability to forget your intentions and simply act in harmony with the opponent. We often make the mistake of ignoring what is right in front of us in favor of something that has nothing to do with fact.

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