The Book of Five Rings

The Book of Five Rings (五輪書, Go Rin no Sho) is a text on kenjutsu and the martial arts in general, written by the Japanese swordsman Miyamoto Musashi around 1645.

For instance, he repeatedly remarks that technical flourishes are excessive, and contrasts worrying about such things with the principle that all technique is simply a method of cutting down one's opponent.

He also continually makes the point that the understandings expressed in the book are important for combat on any scale, whether a one-on-one duel or a massive battle.

The stories of his many duels rarely refer to Musashi himself wielding two swords, although, since they are mostly oral traditions, their details may be inaccurate.

[citation needed] The Earth book,[1] according to "Go Rin No Sho", refers expressly to the strategy taught by Musashi at the Ichi School.

Musashi states that the use of glaive-like naginata and spears are purely for the field, whereas the longsword and accompanying short-sword can be used in most environments, such as on horseback or in fierce battle.

Timing and rhythm are also involved in the military arts, shooting bows and guns, and riding horses.

It is especially important to know the background timing, otherwise your strategy will become uncertain.The Book of Earth ends with nine basic principles – the "ground" upon which the samurai must rely.

These are "practical" or "worldly," each intended to help develop an understanding of strategy (while the other books focus on tactics and movement).

These rules are for his students, and are complemented by the 21 "spiritual principles" for all to follow, which are found in the Dokkōdō (Musashi's final work).

Water demonstrates natural flexibility as it changes to conform with the boundaries which contain it, seeking the most efficient and productive path.

So also should one possess the ability to change in accordance with one's own situation to easily shift between disciplines, methods, and options when presented with new information.

Both in fighting and in everyday life you should be determined though calm.This balance refers to what could be thought of as yin and yang within one person.

In regards to the gaze of someone, he notes that a person must be able to perceive that which is all around him without moving their eyeballs noticeably, which is said to be a skill which takes an enormous amount of practice to perfect.

It is rumored that Musashi disgraced a former sword master by using such a technique with a bokken, but there are no descriptions mentioning "In one" timing.

"Flowing Water Cut" technique is relevant to a fight with an enemy of a similar level in swordsmanship.

When attacking fast, Musashi notes that one will always be at stalemate, so like stagnant water, one must cut as slowly as possible with the long sword.

By moving your body first and then that of your sword, you will be able to strike powerfully and broadly with a movement that seems to reflect the natural flow of water.

You must be in a place where man-made objects such as buildings, towers, castles, and such do not obstruct your view, as well as facing or standing in a position where the sun or moon does not affect your vision.

As the name suggests, Tai No Sen (Waiting for the Initiative) is invented for very opportunistic and decided battles between parties.

Although it is not mentioned, this would most likely be to kill the officer of the highest rank as an attempt to remove the tactical centre of a group of soldiers.

A method particularly useful for Musashi or others, if attacking a general directly would signal the end of the battle upon his defeat.

[citation needed] Musashi notes that although most schools have secret and ancient strategies, most forms are derivative of other martial arts.

Their similarities and differences evolved through situational factors, such as indoor or outdoor dueling, and the style adapted to the school.

He notes that in this Void, what can be comprehended are things which we do and see, such as the way of the warrior, martial arts, and Ni Ten Ichi Ryu.

At the same time, in the Void, things we do not do or see (which he calls Spirit) are part of the information which we perceive on a conscious level, but with which we have no physical relationship.

It is arguable whether Musashi is referring to religious spirituality or if he is actually explaining a way to live a life and to process thoughts.

Since Musashi is drawing upon classical Buddhist Five Element theory, Void in this case refers to Sunyata (in Pali), sometimes translated as "Emptiness", or "ether".

Void, as such, is also empty of the sense of self (anatta), good and evil, wanting and non-wanting, and is the spiritual dynamic that forms the jumping off point to satori, enlightenment.

Emptiness, and the establishing of the conditions that allow it to arise, is a common theme in Zen Buddhist meditation practice, which informed the perspective of the author.