A new military alliance? Will the Bacon alliance emerge as an unstoppable force, coalescing members from every corner of the world? The creed:
For far too long we have suffered from the oppression of tea-makers and
vegan rituals, Brothers! Today we live in a hectic world that cannot
distinguish left from right, top from bottom, a world thrown into the
depths of chaos, where there are no more values. But we brothers! We
unite, we will bring those values back! We are here to put BACON back to
it's rightful place, we are here to bring BACON home!
for we are THE BACONEERS! For BACON!
Members of the Baconeers:
I am available for talks on the following material, which is my study of the Go Rin No Sho, by Miyamoto Musashi:
1.Strategy is the craft of the warrior. In a world where each fights for its own, isn't strategy everyone's? However, the warrior desires power and fame for himself or his lord. Thus, he seeks victory by crossing swords with another.
2. It is said the warrior's is the twofold Way of pen and sword. But the way of the warrior is not the way of the writer. The warrior writes into men, as if cutting into a slab of clay, a message of his prowess.
3. The true value of sword fencing cannot be seen into the confines of sword fencing. The acquired technique must be put to use in strategy - thus, it must be seen as a means, not an end. Many do not understand it.
4. There are four wys in which men pass through life: as farmers, gentlemen, artisans and merchants. The Way of the warrior is to master the virtue of his weapons.
5. The way of the foreman carpenter is the same as the way of the commander of a warrior house. The commander must know the natural rules, the rules of the country and the rules of the houses (natural law, circumstances, design).
6. The foreman carpenter allots his men work according to their ability, circulating among them and asking for nothing unreasonable.
7. In the construction of houses, choice of woods is made: straight un-knotted timber of good appearance is used for the revealed pillars, straight timber with small defects for inner pillars, timbers of the finest appearance, even if a little weak, is used for thresholds, lintels, doors etc Good strong timber, though it be gnarled and knotted, cxan always be used discreetely in construction. The plan of the house is the same as the plan of an army.
8. If you master the spirit of sword-fencing, when you freely beat one man, you beat any man. You must acquire the spirit of defeating others.
9. It is difficult to know yourself if you do not know others. Learn the way of the warrior, know about other ways.
10. Generally speaking, the way of the warrior is resolute acceptance of death. So, when you sacrifice your life, isn't it good to make full use of your weaponry?
11. When you appreciate the power of nature, knowing rhytm aof any situation, you will be able to hit the enemy naturally and strike naturally - the way of the Void.
12. Training in this school is to acquire the power and speed to wield the long sword with one hand, so it must be conducted with two long swords in both hands.
13. There is no way of wielding the long sword. It should be wielded broadly.
14. The way of the Ichi school is the spirit of winning, whatever the weapon and the size.
15. There is a time and place for use of weapons. Each weapon has a use, a weakness. Thus, you shouldn't favour a weapon. Master the spirit of the weapon, but do not become oevr familiar with it.
16. There is timing in everything, in all skills and abilities, and in the Void as well.
17. All things entail rising and falling timing. You win battles with the timing in the Void born of the timing of cunning by knowing thew enemie's timing, and thus using a timing he does not expect.
18. In strategy your spiritual bearing must not be any different from normal. Both in fighting and in everyday life you should be determined, but calm; meet the situation without tenseness, yet not recklessly, your spirit settlesd, but unbiased.
19. Do not let your spirit be influenced by your body, or your body be influenced by your spirit. Only this way a small body can contain a huge spirit.
20. Be neither insufficiently spirited nor over spirited. An elevated spirit is weak and a low spirit is weak. Do not let the enemy see your spirit. (spirit=breath)
21. In all forms of strategy, it is necessary to maintain the combat stance in everyday life and to make your everyday stance your combat stance.
22. Head must be erect, neither hanging down, nor looking up, nor twisted. The space between the eyes should not be wrinkled, the eyes should be slightly narrowed. With yoru efatures composed, instill vigour into your hairline, from your shoulders down to your entire body. Lower both shoulders, put strength into your legs and brance your abdomen so you do not bend at the hips.
23. The gaze should be large and broad.
24. When you take up a sword, you must feel intent on cutting the enemy. Grip the long sword with a rather floating feeling in your thumb and forefinger, with the middle finger neither tight nor slack, and with the last two fingers tight. It is bad to have play in your hands. But the wrist shouldn't be fixed - pliability is a living hand.
25. Tread firmly with your heels. Walking methods are weak, but the so called 'yin-yang' foot is important - moving your feet left right and right left when cutting, warding off a cut or withdrawing.
26. The five attitudes are the five ways of tholding the long sword - Middle, Upper, Lower, Right and Left attitudes. The Middle attitude is the heart of all attitudes.
27. The Middle attitude: the point of your sword is against his face, as he attacks, dash his sword to the right and 'ride' it; or, when he attacks, deflect the point of his sword by hitting downwards, keeping your long sword where it is, and as he renews his attack, cut his arms from below.
28. From the Upper attitude, as the enemy attacks, cut him. If he evades, do not raise your sword, instead, wait for the attack and cut from below.
29. The Lower attitude awaits the enemy attack, and cutting from below. If the enemy tries to knock your sword down, cut his upper arms horizontally with a feeling of 'crossing'.
30. The LEft and Right attitudes use the Lower attitude.
31. Through training, try to discern the enemy's spirit, as knowing him will assure your victory: a slow enemy can be cut in one timing, if you are closed with him, and he hasn't decided whether to withdraw, cut or hit; an honest emeny in a middle attidude intent on cutting can be made to lose his sword if you hit it with a sticky feeling; a weakened opponent or with a strange cutting method can be hit with the body first and then with the sword; for an equal opponent try to intimidate (by 'sticking' to him or getting the superior height); against a large opponent you can cut without stretching out your arms, getting in quickly; against stronger opponents try to apply stickiness and not let his sword advance.
32. Against many enemies, draw both your swords and assume a wide left and right attitude. Chase the enemies from side to side, observe their attacking order and go to meet first those who attack first. Cut right and left alternatively, drive the enemy together and cut them strongly without giving them room to move.
33. Examine your environment. Stand in the sun, or at least keep it on your right side. In buildings, stand with the entrance behind you or to your right. You must look down on the enemy, and take slightly higher places.
34. Always endeavour to chase the enemy around to your left side. Chase him into bad footholds, towards awkward places.
35. In strategy, you must stop the enemy as he attempts to cut, you must push down his thrust, and throw off his hold when he tries to grapple. Not allowing his head to rise - 'to hold down a pillow'.
36. In large scale combat, there are many ways to win, provided you understand your enemy. Attack his weak points, know his rhytm, crush him once his rhytm has been disturbed; or if you cannot destroy him, abandon your strategy and find another. When you cannot see his spirit, make a feint attack. If the enemny is agitated, pass him on your calmness, and when he relaxes, attack with a Void spirit. Or if you can, frighten the enemy with your body, your sword or your voice; or cause him to lose his balance with moves he doesn't expect. Make the enemy lose resolve by catching him into a rhytm which confuses his spirit, or injure the corners to wear him down.
37. A way to look at the enemy is to see things from his perspective - he might look strong from your point of view, but he might be weaker than you in reality. Or you can look at the enemy as your own troops, thus being able to lead him.
38. When you have mastered the Way of Strateg you can suddenly make your body like a rock and things cannot touch you. That, because you have strengthened the mind.
39. You should not speak of strong and weak long swords. You should only be concerned with killing the enemy, not rely on strength. If you just wield the long sword in a strong spirit your cutting will be coarse, and if you use the sword coarsely you will have difficulty in winning.
40. To aim for the enemy's unguarded moment is completely defensive. You must chase him around and make him obey your spirit.
41. I dislike the defensive spirit known as 'attitude'. Attitudes are for situations in which you are not to be moved. In duels, however, you must move the opponent's attitude, take advantage of his rhytm when he is unsettled and kill him.
42. In single combat you must not fix your eyes on details; train and learn to perceive the enemy spirit. Perception is strong and sight is weak.
43. Speed is not part of the true Way of strategy; it implies that things seem slow or fast, according to whether or not they are in rhytm. The master of strategy never appears fast.
44. There is no exterior or interior in strategy (no inner meaning, you just have to keep your spirit true).
45. What is called the spirit of the void is where there is nothing. It is not included in man's knowledge.
46. In the Void, there is no sense of order, from a social point of view.
47. In the Voide there is virtue, and no evil. Wisdom has existence, principle has existence, the way has existance, spirit is nothingness.
The FUDOCHI SHINMYOROKU by Takuan Soho is pretty useless, but it does have a point about the mind (focus) :
1.Abiding is the place where the mind stops, and the stopping of the mind is called affliction, or delusion. Thus the saying 'the affliction of abiding in ignorance'.
2.If you think of meeting the sword as it is, your mind will stop at the sword in just that position. The mind can be taken by the sword. If you place your mind in your own sword, your mind can be taken by your own sword. If you put your mind in the other man's stance, your mind will be taken by that man's stance. If you place yourself before your opponent, your mind will be taken by him. You should not put your mind within yourself. Putting the mind in one place is called onesidedness.
Where does one put the mind? Nowhere.
3.The mind that does not stop at all is called the immovable wisdom.
4. It is the very mind itself/ that leads the mind astray;/ of the mind, / do not be mindless.