Japanese Swords. Colin M. Roach
Miwa Teruo assisted me while in Seki City, where I hope to return one day to do more research on the modern manufacture of iaitō. I would also like the thank Mr. Tsuruda of Aoi Art, who was very gracious and generous with his beautiful photographs. I would also like to thank Fred Weissberg of the Northern California Japanese Sword Club. He aided me in making contacts both in Japan and abroad as well as donated photos of his beautiful blades. Thanks to the gracious support of all these people, I was able to meet several craftsmen, compile beautiful photographs, and make new friends.
I need to thank those who inspired me to learn more and write Japanese Swords. I have been training in martial arts since I was a child. In 1994, however, I began studying iaidō. I have been extremely fortunate to study with many wonderful, demanding, and caring teachers. Many of these people, I count as friends and family today. Mike Cimino-Hurt, Bob Ward, and Nick Suino have each shared their unique gifts and insights. I am eternally grateful. Suino Sensei, in particular, has supported my writing of this book from the beginning—through many, many drafts. Thank you for your support, patience, and friendship. I have been fortunate to study with some outstanding top sword teachers in Japan over the last ten years. Ochiai Tadao (10th Dan Hanshi) has been an inspiration in both form and spirit. While assisting him in instructing during his final seminars in the US, I was greatly inspired by his spirit and technique. He exemplifies the spirit of passion and preservation that I hope to convey with this work. Iwasa (8th Dan Kyoshi) Sensei has also been very supportive of my learning iaidō over the years. I appreciate his willingness to work with me both in the US and during my trips to Japan. And although I have studied with other Japanese teachers, those noted above have played an important role in my practice. I owe them a debt of gratitude that can never be repaid.
Featured within this book are the works of three talented young men, all of whom I care for deeply. First is my brother Daniel Schmidt. Currently completing his graduate degree in documentary film making, he gave of his time and expertise in creating the film that accompanies this work. Thanks Danny. Second is Joseph Obering, who not only studies the art of iaidō, but volunteered to be featured as an example of how modern swordsmanship can develop deeply personal and rewarding insights for young people today. I appreciate your loyalty and continuing practice. Finally, I want to thank Max Leitner, a young photographer from Germany. Max’s work is featured throughout this book. Without his dedication to producing outstanding photos, the pages would be conspicuously sparse. I expect that, in the coming years, we will see more great things from these men.
Foreword
By Nicklaus Suino
Why would a person pay a king’s ransom for a single sword made by a premier Japanese swordsmith? The sword is probably not used to cut and may be removed from the scabbard only a few times a year for admiration and study. Similar objects made in other countries by less accomplished swordsmiths are available at a fraction of the cost.
Why would a person take up a hobby as antiquated and austere as iaidō? In this esoteric martial art, we practice formalized versions of motions designed to cut and kill another human being, yet we never actually use the sword to cut. There are no back flips or battles as you would see in an action movie about martial arts, and folks who do not practice iaidō quickly become bored watching it. Yet we practice quietly, intensely, and without celebration on a daily basis.
Why would a devoted student of iaidō travel for hours each week specifically to train with an instructor whose knowledge was the result of a succession of direct teacher-student relationships dating back four-hundred-fifty years to the founder of the style? Another instructor, having learned his iaidō through books, seminars, and video, might be closer, ask for lower fees, and be less demanding.
Let me begin to answer those questions by posing one more: why would an otherwise sane person walk on hot coals? You may be aware of the ancient firewalking ritual, a practice that has been popularized in recent years in motivation seminars, but which has been done for thousands of years by seekers of enlightenment the world over. The reason, of course, is that, with the proper preparation and mindset, firewalking creates an extraordinary inner experience. The catharsis resulting from a successful walk can be life-changing.
Would a firewalk be as effective if, instead of walking on hot coals, you jumped over them? If, instead of hot coals, one walked upon fallen leaves? Of course not. Nor would skydiving be interesting if one jumped from three feet in the air. We choose significant activities because they create big emotional payoffs.
Similarly, when Japanese swordsmanship is understood for what it really is—not merely an esoteric ritual involving a sword but a means of creating profound personal change—then the importance of striving for perfection in every aspect begins to emerge. The student who takes up the art fully understanding that its purpose is to make him or her stronger, calmer, more courageous, more insightful, and more spiritual, then good judgment requires that he or she seek out the most legitimate and absolute best instructor. The difference between that instructor and one who has learned his art in a few seminars is extreme. Just as the difference of only two millimeters in a sword fight can mean the difference between life and death, in personal development, a two-millimeter technical misunderstanding can mean the difference between profound realization and complete self-delusion.
So it is with swords. Of course you can purchase a piece of metal shaped like a sword for a few dollars. But holding in your hand a true Japanese katana, in which steel from a specific source has been painstakingly extracted, blended, forged, shaped and polished by craftspeople whose heritage is forged just as intensely as the steel of the blade itself, lies in a completely different realm of experience. A true Japanese katana is capable of transporting the educated aficionado to a similar extent as walking on hot coals transports the firewalker.
Where does one go to get an understanding of how to appreciate the depth of the Japanese sword and the extraordinary role of iaidō practice in its preservation? Until now, there were very few sources outside Japan. In this work, however, author Max Roach makes it possible for readers to share in exquisite detail the heretofore hidden aspects required to truly appreciate the essence of the Japanese sword. He reveals the beating heart of the forging process, the spirituality of the culture that gave birth to the katana, the world view of both the smith and the samurai, and how the esoteric art of iaidō creates a living space in which the katana, the soul of the samurai, can flourish even without war.
Nowhere else in the English language have these topics been brought together so artfully, with so many amazing illustrations, and by someone so devoted to the topic. For readers seeking to walk through the fierce history, evolution, and power of the Japanese sword, Max Roach’s work is required reading.
Introduction
History, Technology and Iconography
The Japanese sword is a technological and artistic marvel. Many scholars consider it the finest sword ever constructed. The only swords that are said to approach its metallurgical excellence are those of Damascus, made of the famous Indian wootz steel.
Yet, when considering the excellence of the Japanese sword in terms of symbolism and historical importance, no other blade comes close. To understand why, we’ll explore the Japanese sword from a historical, iconographical, and technological perspective. For the purpose of this text, the term “iconography” can be defined as the study of concepts, images, and symbolism representing the collective evolution of the Japanese in relation to their sword. By reflecting on the sociological dynamics surrounding the Japanese sword, we can determine how and why the sword of Japan distinguished itself beyond all others.
Historically, Japanese warriors have considered their swords as tools and divine companions. The spirits of Shinto gods were believed to dwell within the folds of the blade. In battle, their surfaces reflected haunting visions of bloody battlefield struggles. Centuries of warfare created a need within the warrior to reconcile his duties