Basic principles from the viewpoint of training.

The methods of waza of judo are not simply a technique over and above the kata. In this connection the spiritual element plays an important role. Thus there are many occasions when dexterity in some particular waza is dominated by the spiritual element. For that reason the significance of what is called the fundimental mental attitude is here emphasized.

The soft controls the hard: As regards every type of judo waza you do not powerfully resist your opponent's strength but softly adapt yourself to it and on the contrary take advantage of it so that when his force has reached its culmination you execute your waza in either attack or defence. This point is of the utmost importance in connection with your judo training. The tsukuri and kake of judo are based on this principle. they optomise the action designed to control the opponent, to lure him into a situation, physical and mental, best calculated to facilitate the execution of the relavent waza when his strength becoming more and more at a loss is less capable of resistance. This juncture is tantamount to tsukure. The actual performance of the waza is kake. generally the skilful or awkward manipulation of the opponent's posture becomes the turning point of victory or defea. that is why in judo the man with strong arms and a large physique does not necessarily win.
Here follows a very subtle analogy, characteristically Japanese in its implications. The expression "Seiken set-sutan" is applicable to the moment of the execution of waza. "Seiken" means intense, vehement force and "Set-sutan" implies that the rule or standard being brief (sic) no time should be lost in acting. If when the waza is being effected your force is vehement but a suitable rule or standard is lacking, a dexterous waza will never be forthcoming. for example let us take the case of the spark produced by the flint and steel. When the flint and steel are struck together a spark flies out, but in order that the spark should properly fly out there must be perfect momentum. This momentum emanates from power, so that an appropriate rule or standard is also essential to it. If when the flint and steel are rubbed togeher the standard is short, the spark strongly flies out. Thus "Seike setsutan" may be likened to the flint and steel and attention must be paid to one's mental attitude at the moment of execution of the waza.

Union of mind spirit and strength:To vivify waza the mental attitude is a primary consideration. The instant the assailant's mind is aware of the opponent's lapse (litterally "gap", "crevice", "interval", etc.),in a flash the operation of his mind responds to it and the relavant waza is born. In between there is not a single gap (or no space is left). Thus "mind" (kokoro) is the serene state of mind which discerns the opponent's situation. "Ki" is the state or condition operating in the minds energ. In conformity therewith is the working strength, ie. waza. When these three relationships work smoothly and harmoniously but swiftly, without an unreasonable gap or interval between them, mind, spirit and strength united, and when the student begins his training on this basis, then action adapted to changes in the presence of oppertunity is forthcoming.
There is the saying "Kega no komyo", meaning literally "the glorious exploit of injury". There are occasions the judoka like one in a delerious dream executes a waza which is a shee fluke and is successful. But in judo there ought not be flukes! If one amasses training one should without fail percieve the opponent's "gap", and combining mind, spirit and strength, grasp the opportunity and bring ones waza into play. Habitual practice for this purpose is all important.
When grappling with an opponent the most important points one should not lose sight of are always to forestall the opponent, to seize favourable opportunities and until one has thrown one's opponent not to relax one's offensive "te" or tricks . In a word the retention of the initiative in attack is essential.

1. sensen-no-sen (kake-no-sen) means that when an opponent is on the point of attempting an offensive technique you anticipate his intention and make the first move. In the end you steal a march on your oppontent and this is most important when victory or defeat are in te balance and you are bent on victory.

2. sen (tai-no-sen) connotes a situation in which your opponent has taken the initiative and has attempted a waza which has not succeeded against you and when conversely you bring off a waza in your turn and control your opponent.
For example say your opponent is on the verge of attempting the harai-goshi against you and has just begun the movement. You divine his intention and grasping the opportunity retort with tai-otoshi which blocks his waza and may throw him.

3. go-no-sen (sen-go-no-sen) when your opponent has tried a waza and you have conversely taken advantage of his waza and have foiled his attempt; and again your opponent conscious of failure of his waza pulls himself together, whereupon you on the contrary control his broken posture.
For example say your opponent attacks you with ko-uchi-gake and throw him with the leg used in his attack by means of hiza-guruma or when your oppontent has attempted hane-goshi throw against you but conscious of failure stops the move, receeds and tilts forward, when on the contrary you throw him with hane-goshi.

Although victory and defeat are largely determined by seizure of the initiative, if there is only this seizure and one is robbed of the spirit, the mind here ceases to function. This is a condition called "shishin". Literally stopped mind, and is regarded as one of the greatest obstacles to progress in waza and if one lapses into shishin, the opperation of a vigorous mind is lost; falling into a crisis you may be doomed to swallow a pitiable defeat.