A few months ago, I received my first Mugai-ryū certificate. It was, of course, a great honor to be recognized by a school with such a profound samurai lineage. I found myself feeling that same spark of excitement my own students feel when they receive their Karate certificates. For a teacher, there is something deeply refreshing—and necessary—about returning to the beginning as a student.
While examining the calligraphy on the scroll, my eyes were caught by the specific way Iaido was written. Instead of the modern and widely used three characters (居合道), it was written with four: 居合兵道 (Iai Hyōdō).
Curiosity led me to my kanji dictionary. What I discovered was a world of difference contained in that single additional character—a meaning that defines the very soul of our school.
The Etymology of 居合兵道 (Iai Hyōdō)
As a lifelong student of the Japanese language, I find digging into the “hidden” meanings of kanji to be one of the most fascinating aspects of martial arts.
1. 居 (I) — Presence and Being
This character means to reside, to be present, or to remain. In swordsmanship, it refers to your state of being beforeaction arises. It implies composure, grounding, and total awareness—whether you are standing, seated, or moving.
In Mugai-ryū, this presence is never passive. It is an alert stillness; a readiness rooted in correct posture (Shisei), a correct mind (Kokoro), and the mastery of distance (Maai).
2. 合 (Ai) — To Harmonize and Unite
Ai signifies meeting or uniting. In the sword arts, it represents the exact instant where your timing, intent, and movement meet the opponent’s action.
In our school, Ai is more than just technical timing. It is the moment where perception and action become one. This reflects the Mugai-ryū emphasis on directness: no excess motion, no hesitation, and no delay. Together, 居合 (Iai)describes a readiness that seamlessly transforms into action.
3. 兵 (Hei) — The Soldier and the Blade
This is the most distinctive character in 居合兵道. Hei refers to weapons, armed conflict, or the soldier. Its inclusion is a bold statement: Mugai-ryū is fundamentally a martial system, not merely a discipline of aesthetic movement or personal refinement.
While modern Iaido often focuses on spiritual cultivation and etiquette, Mugai-ryū preserves a visceral connection to combat reality. The sword is treated as a decisive weapon, and our kata are condensed expressions of battlefield logic. We must not forget that for Shodan (1st Dan), Tameshigiri (test cutting) with a Shinken (live blade) is required. This character anchors our practice in Bu (martial function), preventing it from becoming a mere abstraction.
4. 道 (Dō) — The Lifelong Path
Finally, Dō places the art within the Japanese concept of the “Way”—a path of continuous study, discipline, and transformation.
Importantly, Mugai-ryū does not see a conflict between the “Way” and “Technique.” Instead, it asserts that the Way emerges through correct martial understanding. Self-mastery and clarity of mind are not achieved by avoiding the reality of the blade, but by facing the truths implied by 兵 (Hei).
The common translation of 居合兵道 would be The Warrior’s Way: Harmony in the Absolute Present. Now let’s go back to the essence of the school Tsuji Gettan the founder was a Zen Monk, so let’s review now the these Kamjis through the Zen paradygm
Zen Temple in Kyoto (2023)
The Zen Approach
If we translate these Kanjis iusing the Zen way of thinking we should translate Ia Hyodo by the following : The Way of the Warrior, Bound to the Eternal Now.
1. “The Way of the Warrior” (居合兵道 – Iai Hyōdō)
In a Budo context, “The Way” (Dō) is not a destination, but a lifelong process of refinement.
The Warrior: By using “Warrior” instead of just “Swordsman,” we acknowledge the Hyōdō (Military Strategy) aspect of Mugai-ryū. It implies that the practice is not merely aesthetic; it is rooted in the reality of the battlefield and the discipline of the Samurai.
The Commitment: It suggests a lifestyle of readiness, integrity, and focus that extends beyond the dojo floor.
2. “Bound to…” (合 – Ai)
This is a poetic rendering of Ai (Harmony/Union).
The Connection: To be “bound” suggests that you are not separate from your sword, your environment, or your opponent. There is no “gap” (ma) in your attention.
The Discipline: In Mugai-ryū, your movement is bound to your breath. If your breathing is chaotic, your cut will be weak. To be bound is to be perfectly synchronized.
3. “The Eternal Now” (居 – I)
This is the most “Zen” element of the translation, addressing the character I (to be present).
Beyond Time: In Iai, the past is a memory and the future is an uncertainty. The only reality is the precise millisecond the blade leaves the saya.
The “Eternal” Aspect: It suggests that if you are truly present in this one moment, you are connected to the universal truth. There is no room for hesitation (Suki), regret, or fear.
Practical Application: When performing Kihon Ichi, “The Eternal Now” means your mind does not wander to the Chiburi while you are still performing the Nukitsuke. Each micro-movement is the only thing that exists
Why Not Simply 居合道?
The simplified term 居合道 gained popularity in the 20th century, particularly through standardization efforts and modern budō organizations. While valid in its own context, it subtly shifts emphasis:
From martial effectiveness to spiritual cultivation
From combative function to formalized practice
From koryū specificity to generalized budō
Mugai-Ryū’s use of 居合兵道 resists this dilution. It preserves the school’s original identity as a classical martial tradition (koryū) rooted in the realities of armed conflict, while still recognizing the deeper personal path that such training offers.
The word Kamon translates literally to “house mark.” Unlike European heraldry, which is often complex and colorful, Kamon are almost always circular and designed in a single color (usually white on black or vice versa).
Originally, these marks were used by the nobility in the Heian period (794–1185) to identify their ox-carriages. Later, during the bloody warring states period, they became essential on the battlefield to distinguish friend from foe.
Popular Motifs
Most Kamon are derived from nature, geometry, or everyday objects. Each carries a specific “language” or virtue. The most kown :
Motif
Name
Meaning
Chrysanthemum
Kiku
The symbol of the Emperor and the Imperial family.
Hollyhock
Aoi
Famous as the crest of the Tokugawa Shogunate.
Crane
Tsuru
Represents longevity, loyalty, and good fortune.
To continue this post, I propose to detail the more known : The Imperial Kamon and the Tokugawa Kamon.
The Flower of the Sun: The Story of the Japanese Imperial Kamon
In the hierarchy of Japanese family emblems, one stands above all others. It is not owned by a samurai clan or a noble house, but by the oldest continuous hereditary monarchy in the world.
This is the Kiku-mon (菊紋)—the Sixteen-Petal Chrysanthemum—the official crest of the Emperor of Japan.
The Design: The 16-Petal Chrysanthemum
The Imperial Kamon is a stylized chrysanthemum consisting of a central circle surrounded by 16 front petals, with the tips of 16 back petals peeking out from behind.
While the chrysanthemum is a common flower, this specific “double-layered” 16-petal design is reserved exclusively for the Emperor. It is a masterpiece of radial symmetry, designed to resemble a blazing sun, bridging the gap between the flower of the earth and the goddess of the sun, Amaterasu, from whom the Imperial line is said to descend.
Meiji-Jingu Torri with the Imperial Kamon
Why the Chrysanthemum?
The choice of the chrysanthemum dates back to the Heian Period (794–1185).
The “Medicinal” Flower: Originally imported from China, the chrysanthemum was believed to grant longevity and ward off evil spirits.
Emperor Go-Toba: The 82nd Emperor, Go-Toba (reigned 1183–1198), was a great lover of the flower. He began using it as his personal seal, engraving it on his swords and documents.
Formal Adoption: Over time, what started as a personal preference became the official emblem of the Imperial House.
Emperor’s desk in his summer residence in Numazu Imperial Villa (沼津御用邸, Numazu Goyōtei) (Photo: Liomugai)
The “Forbidden” Mark
For centuries, the use of the 16-petal chrysanthemum was strictly regulated. During the Meiji Restoration (1868), when the Emperor was restored to central power, the government passed laws to solidify the Kiku-mon as a national symbol of authority.
Strict Exclusivity: From 1871 until the end of World War II, it was a crime for a commoner to use the Imperial crest.
The “Prince” Variations: Members of the Imperial family branches use a slightly different version (typically a 14-petal chrysanthemum) to distinguish themselves from the reigning Emperor.
Where to find Imperial Kamon today ?
The Imperial Kiku-mon is a living symbol of the Japanese state. You can find it in several significant places:
The Japanese Passport: The gold emblem on the cover of every Japanese passport is a simplified 16-petal chrysanthemum.
Diplomatic Buildings: It serves as the official seal on the gates of Japanese embassies and consulates worldwide.
Shrines: Because the Emperor is the head of Shinto, the Kiku-mon is prominently displayed at major shrines, most notably Ise Jingu and Yasukuni Shrine.
The Diet (Parliament): It appears on the podiums and official documents of the Japanese government.
The Japanese throne itself is often referred to in English as the “Chrysanthemum Throne.”
The Kiku-mon represents more than just royalty; it embodies the essence of Japan:
Immortality: As the flower blooms in the autumn and survives the first frosts, it represents resilience.
Solar Power: The radial lines evoke the Nisshō (the rising sun), reinforcing the Emperor’s role as a descendant of the Sun Goddess.
National Unity: Today, it serves as a symbol of the unity of the Japanese people.
The Power and Legacy of the Tokugawa Kamon
In the history of Japan, few symbols carry as much weight, fear, and prestige as the Mitsuba Aoi (三葉葵)—the Triple Hollyhock crest. For over 250 years, this emblem was the ultimate mark of authority, representing the Tokugawa Shogunate, the military government that unified Japan and maintained an era of unprecedented peace.
The Design: The Triple Hollyhock
The Tokugawa Kamon features three leaves of the wild ginger (often referred to as “hollyhock”) pointing inward within a circle.
Unlike many other Kamon that use flowers (like the Imperial Chrysanthemum), the Aoi leaf is humble and hardy. However, when arranged in the Tokugawa style, it becomes a balanced, geometric masterpiece that suggests stability and unwavering strength.
Tokugawa Kamon in Sunpu (Shizuoka)
Origins and Divine Connection
Before they were Shoguns, the Tokugawa were the Matsudaira clan of Mikawa Province. They adopted the hollyhock crest because of its association with the Kamo Shrine in Kyoto.
The Ritual: The hollyhock was used in the Aoi Matsuri, one of Kyoto’s oldest and most sacred festivals.
The Blessing: By adopting this mark, the Tokugawa ancestors claimed the spiritual protection of the Kamo deities, signaling that their lineage was blessed by the gods long before they took political power.
A Symbol of Absolute Authority
During the Edo Period (1603–1868), the Mitsuba Aoi was not just a decoration; it was a legal instrument.
Exclusivity: The Shogunate passed strict laws forbidding anyone outside the Tokugawa family (and a few specific branches like the Mito, Owari, and Kii) from using the hollyhock design.
The “Badge” of Power: In popular Japanese folklore and television (such as the famous show Mito Kōmon), a protagonist often reveals a small lacquer box (inrō) featuring the Tokugawa crest. At the mere sight of it, even the most corrupt officials must bow to the floor in submission, as the crest was equivalent to the presence of the Shogun himself.
Where to find Tokugawa Kamon today ?
Although the Shogunate fell during the Meiji Restoration in 1868, the Tokugawa legacy remains etched into the landscape of Japan:
Nikkō Tōshō-gū: The lavishly decorated shrine and mausoleum of Tokugawa Ieyasu is covered in gold-leafed Aoi crests.
The City of Nagoya: The Nagoya city flag is actually a stylized version of the character “eight” ($八$) inside a circle, but the city remains the spiritual home of the Owari-Tokugawa branch, and the crest is visible throughout the city’s historical sites.
The Tokugawa Art Museum: Located in Nagoya, this museum houses the finest collection of Shogunal treasures, all branded with the triple hollyhock.
Why the Tokugawa Kamon Matters
The Tokugawa Kamon represents the Great Peace (Pax Tokugawa). It reminds us of a time when Japan transitioned from a nation of constant civil war into a unified society with a flourishing culture of arts, poetry, and philosophy.While other Kamon represent individual families, the Mitsuba Aoi represents an entire era of human history.
Why having chosen the Mitsuba Aoi for Liomugai ?
I initially considered using my japanese family crest for Liomugai , but I felt the site needed something with a broader appeal. My decision was finalized during a visit to Kunōzan Tōshō-gū. Seeing the simplified kamon etched into the ancient stones there was a revelation; it was elegant and understated. That place, so quiet and connected to the earth, stayed with me. As I descended from the mountain, it became clear: this simplified emblem was the ideal visual identity for Liomugai.
Buying your first iaito is always a puzzle and as most of you I made the common mistakes. The most important is to select the right length.
The First-Time Buyer’s Puzzle: A Warning on Blade Measurements
Buying your first Iaito often feels like solving a complex puzzle. Like many of you, I navigated this process alone and made a classic mistake that I want to help you avoid.
The most critical decision you will make is selecting the correct blade length. However, there is a hidden trap when ordering online: not all measurements are created equal.
WARNING: Know Where the Measurement Starts
If you are ordering your sword from the internet, you must verify exactly how the site measures the length of the blade.
The Japanese Standard: Traditional manufacturers in Japan (like Nosyudo in Seki) and experienced practitioners always measure the blade length from the tip (Kissaki) to the Habaki (the metal collar).
The Western Variation: Some European or American websites measure from the tip all the way to the Tsuba (the handguard).
My “Shorter” Story
Imagine my disappointment when I received my very first Iaito only to find it was significantly shorter than I had anticipated. Because the site I used included the Habaki in the total length, the actual “cutting” surface of the blade was much smaller than I needed for my height.
To ensure your blade fits your body and your iaido practice perfectly, always confirm that you are measuring from the tip to the Habaki. Don’t let your first investment become a “short” story like mine!
The different parts of a Sword
You said Shaku ?
In Japan, sword length is measured in Shaku, Sun, and Bu.
1 Shaku ≈ 30.3 cm (approx. 1 foot)
1 Sun ≈ 3.03 cm
1 Bu ≈ 0.3 cm
When you visit a workshop like Nosyudo in Seki, you will see blades categorized by these units. Most practitioners will fall between 2.30 and 2.55 Shaku.
As your Iaito is an extension of your body, if the blade is too short, your techniques may lack grace and reach. If it is too long, you risk developing poor form or even injuring your shoulder during Saya-biki (drawing and unsheathing).
Some tips to define the right length
The most common way to determine your blade length is based on your height. While individual arm length varies, this chart serves as the industry standard used by master smiths in Seki and this is the official used by Nosyudo I visited some weeks ago.
Men’s Height (cm)
Blade Length (in Shaku)
Women’s Height (cm)
145 – 150 cm
2,15 – 2,20
150 – 155 cm
150 – 155 cm
2,20 – 2,25
155 – 160 cm
155 – 160 cm
2,25 – 2,30
160 – 165 cm
160 – 165 cm
2,30 – 2,35
165 – 170 cm
165 – 170 cm
2,35 – 2,40
170 – 175 cm
170 – 175 cm
2,40 – 2,45
165 – 170 cm
175 – 180 cm
2,45 – 2,50
180 – 185 cm
180 – 185 cm
2,50 – 2,65
Beyond the Chart: Adjusting for Style and Real Steel
While measurement charts provide a solid baseline, they are merely a guide. To find your true length, you must consider the specific demands of your practice and the physical reality of the blade you are wielding.
The Gap Between Iaito and Shinken
Take my own experience as an example. Based on my height (1.80m), a standard chart suggests a blade length of 2.50 Shaku. However, practical application tells a different story:
For Mugai-ryu Iaihyodo (居合兵道): Our style is defined by direct, close-range techniques that embody the “One Draw, One Cut” principle. To maintain the speed and explosive precision required for these movements, I transitioned to a 2.40 Shaku—the same length I use for my Shinken.
For Battodo (Cutting Practice): I found that a 2.45 Shaku blade was more effective. In actual sword manufacturing, Shinken (live blades) often feel and handle differently than their Iaito counterparts; they are tools of weight and gravity, often requiring a slightly shorter reach for better control during the cut.
The Ultimate Rule: Consult Your Sensei
The most important advice I can give is this: Your Sensei is your best resource.
Charts cannot see your posture, your arm span, or the specific constraints of your style. Your teacher understands the mechanics of your movement and the traditions of your school. Before you click “buy” on that beautiful polished blade, have a conversation with your Sensei. She/he will ensure that your Iaito is not just a beautiful object, but a functional tool for your path in the martial arts.
The Perfect Fit: Aligning your steel with the spirit of your training
After the precision of the workshops in Seki and the focus of the Dojo, my journey brought me to a place of profound silence: Arigatayama, near Gotemba.
I spent a few days in this sacred space, located under the watchful presence of Mount Fuji.
In the world of Budo, we often focus on the steel, the technique, and the strength of the cut. But at Arigatayama—the “Mountain of Gratitude”—the practice shifts from the hands to the heart.
The Spirit of the Mountain
Arigatayama is not just a destination; it is a reminder. The air in Gotemba is sharp and clear, stripping away the distractions of modern life. Standing there, the principles of Mugai-ryū feel more alive than ever.
In our style, we seek “One Truth, nothing outside.” At the foot of Fuji, you realize that the “Truth” isn’t found only in the perfect length of a blade or the speed of a draw—it is found in the connection we share with our lineage and with each other.
At the summit of the mountain, I sat for hours in Zazen before the silent majesty of Mount Fuji. Within the walls of the Temple of the Dragon, time seemed to dissolve. It was a rare moment to step back from the world—a spiritual reset to find clarity and reenergize my spirit for the year ahead.
A Personal Message to My Students and Followers
My time at Arigatayama was spent in deep reflection, and my thoughts kept returning to all of you.
I want to take this moment to say thank you (Arigato) to my students and my followers and wish you a fantastic 2026 year for you and your loved ones.
Your continuous support is the “breath” that sustains my own practice.
These past days were very busy in term of training, anyway I found the time to go to Seki City considered as “City of Blades.” For over 800 years, this small city located in Gifu Prefecture has been the heart of Japanese swordsmanship.
The history of Seki as a sword-making hub began in the Kamakura Period (1185–1333). Master swordsmiths were drawn to the region because it possessed the “perfect trinity” for blade manufacturing:
High-quality iron sand: Essential for creating the raw steel (tamahagane).
Pine charcoal: Needed to reach the extreme temperatures required for forging.
Pure water: Provided by the Nagara and Itadori Rivers for the crucial tempering process.
The most famous figure in Seki’s early history was Motoshige, a smith who moved to the area and established the techniques that would make Seki swords famous for being “unbreakable, unbendable, and incredibly sharp.”
Nosyudo
I’ve been warmly welcomed by Nosyudo CEO Keiji Igarashi who is continuing the lineag of his familiy was the former president of Nosyudo. Keiji-san was happy to share with me his passion and after some tea we spent some hours visiting the plant, discussing with the opearor and for m discovering the high complexity of blade manufacturing and the passion of the people working there.
Located close to the City Center, Nosyudo is very easy to access and has as well a parking ion front of their main gate. Exact address : 1-chōme-11-14 Sannōdōri, Seki, Gifu 501-3252, Japan
Keiji-san is not only the president of Nosyudo he has well a very experienced practitioner
Inside the plant
My visit to the Nosyudo plant in Seki City was more than just a tour; it was a front-row seat to the birth of a masterpiece. As a brand that supplies martial artists across the globe, seeing the scale and precision of their operation is a humbling experience for any practitioner.
1. The Blade Stock: A Forest of Steel
The journey begins in the storage area, and the sight is nothing short of breathtaking. Rows upon rows of blade blanks—thousands of them—wait to be transformed. Knowing that these very blades will soon be shipped to dojos from Germany to Australia gives you a true sense of Nosyudo’s worldwide impact on the martial arts community.
2. Refining the Soul: Polishing and Engraving
Just steps away from the stock, the atmosphere shifts to intense focus. This is where the raw blade begins to take its final form.
Polishing: The rhythmic sound of steel on stone as the blade’s surface is refined to a mirror finish.
Bo-Hi Manufacturing: Watching the master craftsmen carve the Bo-Hi (groove) is mesmerizing. It is a delicate balance of removing weight while maintaining the structural integrity and the “whistle” (tachikaze) of the sword.
Engraving: For those seeking a personal touch, the intricate hand-engraving of kanji or symbols is done here with incredible steady-handedness.
3. The Perfect Fit: Habaki and Tsuka
Next, we move to the fitting stage. The Habaki (blade collar) is custom-fitted to the blade. This is a critical step; if the Habaki isn’t perfect, the sword won’t sit correctly in the scabbard.
Following this is the Tsuka (handle) preparation. I was absolutely amazed by the Tsukamaki (handle wrapping). The precision required to wrap the silk or cotton over the rayskin (samegawa) is a true art form. Every diamond shape must be perfectly symmetrical, and the tension must be consistent to ensure a safe and comfortable grip during practice.
4. The Final Assembly: Tsuba and Mekugi
The final stages are where the sword truly becomes a unified tool:
Mekugi Placement: Finally, the Mekugi (bamboo peg) is placed. This tiny piece of wood is the only thing holding the blade in the handle—the last, most important step in the Iaito manufacturing process, ensuring the safety of the practitioner.
Tsuba Adjustment: The handguard is meticulously adjusted to ensure there is zero “rattle” or movement.
The Final Lock: The most vital step is the drilling of the Mekugi-ana (peg hole).
A pure beauty
My Take away from Nosyudo
I had fantastic time and took passionated people very engaged and in their work willing to share their passion and I would like to thank the operator to take some time to fix the katana of my grandfather we discovered in the garage after his death.
Qualitative swords : I was impressed by the quality of the swords and very interested in the different shapes of the Tsuka they are proposing. The swing is super smooth even you are using an heavier sword compared to the light ones proposed by our brand.
