From form to function.
Wado ohyo kumite is the link between the pursuit of a precise elegance in the form of kihon waza and kata, and the pragmatic function of jiyu kumite. It is the proving ground where its core principles are applied and tested by more realistic and rigorous methods to assess the basic truth of their function. If the applied principles of kihon waza and kata are the basis for all that follows then ohyo kumite will decide if its truth is plausible, pragmatic, realistic and dependable or needs some fine tuning to make it so.

Ohyo kumite then is the application of kihon waza or a section of kata applied in a fighting encounter to examine specific core principles at work. Its function is to physically attest the application drawn from specific parts of a kata using the physical dialogue of torimi and ukemi practice. When applied to kata, the analytical practice known as kaisetsu in wado or bunkai in Okinawan systems, seeks to uncover in more functional and graphic detail the allusive pragmatism of self defence and protection from this wellspring of kata’s physical manifesto.

This veiled pragmatism, partly hidden by time and the wisdom of the old masters also carries the key to decipher the elegant codes of each kata and uncover its message for successive generations. In wado this analysis falls to the anvil of ohyo kumite for validation in a dynamic practice that will be limited only by the level of understanding of its participants. Ohyo kumite, when applied to the kihon waza of kata should transform the sequence to a balanced, rhythmic fighting form. It forms a bridge between the strictures of shaping one’s physical body with kihon waza, and the more unified ki ken tai no ichi of wado kihon kumite, and progressively on to the freedom of ‘no rules’ jiyu kumite.

“For example”
Anyone who has trained with Wado sensei Suzuki Tatsuo will know of his key 8 ohyo kumite series which he introduced as part of his UK and European wado pioneering days in the early 1960s. These 8 Ohyo kumite still form a part of the wado syllabus in many dojo in the UK, Europe and in many countries across the world. In my opinion the genus of these 8 syllabus ohyo were due to necessity being the mother of invention for the pioneering difficulties of language barriers and one man’s spirit and resolve in those early days.

These early years of United Kingdom wado ryu that were in fact hampered to a large extent by the language differences between Sensei and students already blessed with a swathe of dialectic differences which led inevitably to the minimalist patterns of speech in dojo training. For instance any question, on kata or later kihon kumite, asked of Suzuki sensei would, after the briefest pause, invariably invoke the reply “Ah, for example!” followed by a physical response that would take the substance of the question and deliver a practical demonstration to the questioning student, who then functioned as a rueful uke.

Suzuki sensei, known by now to be relentless in his passion, would repeat this application until he felt satisfied he’d answered the question for the uke. Following this his usual “renshu – renshu” would drive a further stint of exhausting practise that would imprint the ohyo application in mind and body by leaving its mark in various places on the body for your consideration throughout the night and into the following day. Any drawbacks of the sparse verbal explanation did not lessen the value of this training, in fact the benefits of this ohyo – application - unlocked the kata enigma or kihon kumite practice by the sheer physicality of the practical ‘learning through the body’ process. In this way the kata was absorbed beyond the mind through the arduous repetition.

Irimi-kuzushi

Of course Suzuki sensei was able to create these ‘examples’ from the wisdom of his body which was tempered by years of training and shaping according to wado principles. His series of 8 ohyo kumite were developed to suit the needs of that time and his unique place in wado development beyond Japan. In this brief article I have suggested what I feel were the reasons for Suzuki sensei’s development of his ohyo kumite series of that moment, and also the notion of kaisetsu as the theoretical analysis for application and ohyo kumite as an aspect of the proving ground for a more functional application of techniques.

However there are many different perceptions gleaned from kata analysis, and the ohyo kumite for each individual will differ. Wado has developed from one man’s understanding of a way of life to a world-wide practice where these different perceptions, some of which were prompted in part by the early wado diaspora and the subsequent divisions, and divisions within divisions. Many knowledgeable Japanese and by now many occidental sensei from Wado Ryu Renmei, JKF Wadokai and WIKF et cetera, would have other ohyo kumite developed from their own training and understanding. If we understand wado to be a process then this is the natural process of human development within the individual, within groups and within nations.

Dialogue
Whilst ohyo kumite is, like each of the kihon, kata, tanto dori, idori et cetera, yet another stage in the shaping of the body towards a deeper understanding of wado movement, it also fosters a further level of awareness by the easing of the restraints of wado kata towards the fighting mind. This aspect, coupled with a loosening of the strictures of the early kihon waza, is training to absorb a deeper assimilation of wado as a fighting system. What is important to realise is that ohyo kumite is a dialogue of the moment and as such is not set in stone but its practice must always be shaped by its core wado principles and its fighting function.
Its practice should be viewed not ‘only’ as another set piece of torimi and uke procedure but a dynamic experience that should be vigorous, fluid and always subject to the changing demands of the moment. To achieve this dialogue ohyo kumite requires the constant awareness, and application, of an attack premise for both torimi and ukemi from the moment of tachi-rei.

Often the roles of ukemi and torimi taken will determine an accompanying mind-set. The simple act of stepping backwards in the role of ukemi will often be accompanied, unknowingly for the most part, by a self assigned defensive mind. In this case any dialogue is likely to be replaced by two people acting from a now collective monologue which leaves part of each participant’s mind within his own role but simple steps can be taken to avoid this. First by polishing an ‘awareness’ of this danger, and second by guarding against it by both ukemi and torimi moving forward to kamae. Again this is not set in stone so it can be tacitly agreed to have a more fluid reasoning before actual practise starts. It is vital at this point that both ukemi and torimi understand the purpose of ohyo kumite is not only to test themselves against the demands of ohyo kumite but to set its pragmatic function against the principles upon which wado is n based by a practise of fearless honesty. Part of this same teaching will show practitioners how to mutually strive to wring the last shred of doubt from ohyo kumite's marriage of principles and practical function by a dynamic experience in reality. This same reality which should be fluid and always subject to the changing demands of the moment in order to develop this form to function shift in perception.

The different level of consciousness of the budo mind has been described at various times as: cleansed of thought – unobstructed by thought and what Taoists call ‘munen’ a state of mind where there is no longer any thought of life or death. Munen reflects this state of mind where action becomes instinctive having no interference from the mind. Japanese swordsman will seek to cultivate this by seishin tanren, a mind cleansed by the rigours of arduous training where mind, body, sword and spirit move in harmonious accord, ki ken tai no ichi. Difficult concepts to understand perhaps but cultivating a single mindedness by the diligent practice of mokuso is a first step towards this. Using a daily discipline of mokuso and the mindful discipline of counting the breath is a pathway to control of the mind and its goal to obtain silence and a tranquil mind. Single mindedness will eventually ease the way to what the 15century Zen priest Takuan called ‘a flowing mind and body’ this is the budo mind.

Suzuki sensei’s answer, when asked ‘what is the most important thing in wado’ reflected the man himself. “To cultivate your spirit is the most important, wado is a long road and you will not always be young so when you grow old and your youth and strength leave you then you will need a strong budo spirit” was his reply.” It is the only thing you will have left when you pass from this earth. To do this with dignity and courage you must cultivate your spirit” There is no doubt that this reply from Suzuki sensei reflected the budo mind, he is now 80 years of age and still a formidable presence in the dojo.

Implicit in its name is the understanding that wado is always meant to be a living process. It is a process of learning Ohtsuka sensei’s wado and understanding each part and the sum of its parts. In much the same way as many other aspects of education, wado teachings are incremental and linked in such a way as to take a beginner from zero to an accomplished practitioner in this particular martial endeavour. Part of this process is the ohyo kumite link between kata and kumite, between form and function.

Reg Kear, 2008



© WadoWorld/Reg Kear