The Hidden Aspects of Kata Training:

Most martial arts training is begun using kata as the starting point before moving on to henka. Henka is often seen as the goal, or rather they see the goal as the ability to easily and freely change given the situation. Kata training is the bridge to henka and the ability to freely change in any given situation. However, kata training is often neglected not because it is unimportant, but rather it is not well understood. Most seem to merely use the kata as a general guide for a technique. In addition, the kata is often practiced with the wrong mind-set, which undermines its purpose. To neglect the kata is to miss its hidden importance. To see the hidden we should first explore the easily seen aspects of kata training.

The Seen

On the surface kata training is a practice to help the practitioner to gain insight on how to perform technique. The apparent aspects of all partnered kata are the following: proper distance, timing, posture, position, targets, rhythm and execution of technique. Every kata has a starting distance. The starting distance is primarily based on the target the aite is going for. The starting distance is also affected by the type of attacks the aite is making and the weapons he is using. So, the starting distance of a sword or a bo attack is different than the starting distance of a punch or kick. One's posture in a kata also dictates the aite's available targets, it also controls the starting distance. The timing of the kata is also based on the type of attack in relation to one's position with in it relative to the technique. Rhythm is a product of timing, distancing and positioning of strikes and the targets.

With these basic aspects there are benefits. Kata practice allows the practitioner to grasp the basics of timing and distancing, kamae, positioning and the execution of the technique. This practice helps create muscle memory. With increased muscle memory the movements can become second nature. This also allows for one to appear “softer” with the application of the technique. Proper body dynamics are taught via the execution of the technique along with the movements leading up to it. These benefits are probably nothing new for most people, however the proper practice of kata training is probably unknown.

In every partner based kata, one has a target and a strategy for executing technique. Whether one is an aite or tori one ought to figure out what movement is best, given one's target and/or technique. This can be clearly understood by a quick analysis of one of the basic techniques. For example, one of the targets an aite has is the throat or the face. He must figure his distance to the target and how to execute the strike. He also must choose how deep he wants the strike to enter the target. Also, the aite must choose where he wants to be next, in case he can't land the strike. In other words, the aite doesn't blindly attack, but rather he is attacking with intention and without compromising his position. The aite's role is first and foremost to look for a way to attack effectively without compromising his balance and posture. The role of the tori is similar. The tori in a kata is defending against an attack. The tori must choose how to present the target, the direction of deflecting or blocking the strike and how he will enter to execute the technique. The tori must adjust and set up the initial distance based on how he presents the targets to the aite. Using any kata these points are probably easily seen and understood. However, there is a deeper dimension to kata practice that is neglected or misunderstood.

The Hidden

Kata practice is not merely for learning a technique or understanding the mechanics of a movement. The kata are passed down for a reason, and the practice of the kata ought to make up the majority of one's practice. The kata is deeper in design than the mere passing on of the techniques, it is meant to develop the practitioner by pushing past the limits of mere movement. Kata practice is perception training.

The practice of kata allows the practitioner to develop certain senses and certain perceptions that are necessary for henka as well as entering the world of mushin. Through strict kata practice one learns and develops the ability to perceive what cannot be seen or rather the movement behind the movement. Also, it allows to make one's movement imperceptible. One shouldn't rush through the practice of kata training, but rather take everything in and carefully control one's mind and body throughout the kata. It is important to move slowly and precisely in the beginning. Later, the speed of the movements should vary as well as different types of tempo given the control of certain points. To do this type of thing effectively one needs to spend a lot of time working on both the mechanics and one's perceptions of the aite's movement, and a lot of time with the kata itself.

"Great Faith. Great Doubt. Great Effort. - The three jewels of training." (a zen saying)


In order to get the most out of ones training I think it is important to embody these three characteristics. I am often told to have more confidence by my teachers. Having confidence allows one to move forward and continue despite what happens and despite the unknown future. "自信" has multiple meanings one of its meanings is faith and another is confidence the literal meaning is self-belief. You have to believe in yourself enough to keep going, and keep training, as well as the confidence in ones current abilities to meet the unknown.

Great doubt is also important, without it you won't have proper introspection to see what you are lacking in your training. To doubt yourself and your abilities is to look at the skills you are unsure of and the skills you need to test. With doubt comes the need to test oneself.

Great effort, in order to achieve ones goals or in order to become really skilled you must put forth effort. The amount of effort you put into training is the amount you will benefit from training. Wishing you were better will not to amount to much, making the effort will. Little things will add up but putting in too little effort won't amount to much.　The saying "焼け石に水" literally means putting a drop of water on a hot stone, which in turn means a little efforts don't do enough. The greater the effort the greater the outcome.

Having these three characteristics or aspects in training one will progress. This makes for a more perfect practice. The better the practice the better one can become, the better one can become the better the practice.

There is a zen saying about learning that states:
"When you go to a house you must go through the gate first; arriving at the gate is an indication that you have arrived at the house. Going through the gate, you enter the house and meet the host. Learning is the gate and not the house. Learning is the gate to attaining the way."

Learning is not the same as understanding or attainment. Just because one has a bit of new information doesn't mean one understands it. In the martial arts this seems to be very important as some can confuse the gate for the house. Or they confuse learning as knowing and take the bit of information as understanding.

Taking the gate to be training and the study of a martial art, and the house as understanding and being able to put into practice what one has learned, then meeting the host would be mastery of the art or the way. But in order to meet the host you must first walk through the gate and enter the house.

There are no short cuts to mastery, you must go through the gate, enter the house, and meet the host there is no other way.

One day a strong and famous samurai visited a Zen priest, but in the presence of the monk the samurai suddenly felt inferior. The monk's movements were crisp and precise, his movements were perfect.

The samurai asked the monk, "Why do I feel inferior? Before I arrived I was fine, but as I entered your court I suddenly felt inferior. I have never felt like this way before. I have risked my life and faced death many times on the battle field, and not once have I felt fear. Yet, now I am  frightened?"

"Wait.  When everyone else has gone, I will answer your question," said the monk.

Through out the day people came and went. The samurai grew tired from the wait. In the evening, the room emptied and the samurai asked "Can you answer me, now?"

"Let's take a walk," said the monk.

The moon was full and just beyond gate stood two trees with the moon shining through the pines.  

"Look at those two trees. This tree stands tall and reaches great heights, and this one is small standing beside it. I have gazed and carefully watched these two trees over the years, and not once has there been any trouble amongst them. The smaller tree has never said to the big tree, 'Why do I feel inferior before you?' Why haven't I heard a single whisper of it"?

The samurai said, "Because the two trees can't compare."

"Then you need not ask me. You know the answer,"replied the monk.

One day a monk was sitting on the side of the road when a samurai approached him.  The samurai asked rudely, "Teach me the secret of Heaven and Hell".

  The monk slowly opened his eyes and with a smile said, "You scum of the earth, you idiot, your sword is rusty and you smell funny, what a strange and ugly unkept face you have".

  With this the samurai's face turned red, his veins bulged.  He drew his sword and bellowed, "Die scum"!

As the samurai began his cut to sever the monks head, the monk spoke, "That is hell!"

  The samurai suddenly was dumbstruck and stopped cutting.  He was shocked to find a monk willing to risk his life to teach him such a lesson.  He lowered his sword and begged for forgiveness.  The monk turned to him and spoke, "And that is heaven".