Aspects of the Katana

Having recently joined you, and spoken with Doshi Kulthesu at some length over the Kwon Path, I have been asked to pass on for your perusal my thoughts and meditations over my ivory carved katana.

Having spent several days in solitary contemplation of this task, it seemed most sensible to describe to you firstly how this may be used in a practical manner – how each and every aspect of it might be seen as a separate part that may be used against one’s foe, or, indeed, to be used in training to overcome the greatest foe of all – oneself.

Secondly I have been asked to demonstrate in what ways this item (note, I do not say “weapon” – a katana may be used defensively also) may be used as a model exemplifying a well-trained monk. These thoughts I will come to momentarily.

The most obvious part of the katana that may be used as a weapon is the sharp edge of the blade. Used to best effect to slice at an opponent, it can cause untold damage in the hands of a Master, though to save it’s sharp edge, it should only be used to block blows from other weapons if it is impractical to use the flat of the blade to do so. The flat of the blade may also be used in an offensive manner, mainly to try and knock a weapon from an opponents grasp, or stun it unconscious if making a blow to the head. At a pinch, it may be used to make a body blow, but it may be noted that the effects if this will be severely hampered by an opponents toughness, depending on the creature. A wide arc will produce the best results for either movement, as it gives the blade plenty of momentum in order to create a forceful blow.

Next I look to the tip of the weapon. This will be best employed in an offensive manner in seeking chinks in an adversary’s armour or hide, and making precise, short, movements to pierce a precise location. Such will produce a less devastating blow in the short term, but will severely hamper your opponent over a longer battle, as the wound will bleed more profusely due to it’s depth, thus weakening it all the faster. Similarly, the pommel may be used to target a blow to the head in order to stun.

The guard of a katana may also, rarely, be used as a weapon, particularly with humanoid foe at close range, where the edge may be used to rap them smartly between the eyes in order to stun or confuse them. Similar to the effect of a pommel blow, this maneuvre is less effective as the weight of the blade will not be behind the blow and thus will not prove as effective. The hilt of a katana can, in extreme conditions, also be used as a weapon. Indeed, I have only seen the movement made once, and that made by a Master of the katana. He deliberately kept only the one end of the leather grip bound to the handle of his katana, and when conditions suited, he would slip the loose end of the bound leather between his fingers and, with the motion much of using a whip, allow the bound grip to pay out, spinning the blade horizontally to catch his opponent a truly surprising and devastating blow. This is a “last act” manoeuvre, and one that should only be used when convinced that an opponent is almost spent.

Now, as to how this compares to a well trained Monk. The lesson learnt here is two-fold. First, that in combat, there are many different ways that our body, like our katana, may be used. Our hands, feet, head, knees, elbows, mind, body AND spirit may all be employed. Second is the conjecture that, as with many aspects of life, it takes much more than a one-ness of mind or action in order to succeed. If one were to use only one manoeuvre, an opponent would quickly learn the patterns of this and adapt to gain the better of us. Similarly with life, repetition, whilst in some circumstances will ensure a movement becomes second nature in practice, will not produce the desired effects in all situations.

A well-trained Monk will adapt his own thoughts and actions according to situation, never relying on one pattern or mindset. Whilst we all have our own characteristics and objectives, each of us has the flexibility to adapt to within those patterns to alter our manner and actions accordingly, depending on the situation. The ability to adapt and change, both in battle and within ourselves, to learn, if you will, is inherent in studying the mastery of oneself.

Chambers
Dwarven Monk and failed Alchemist