This interview was arranged and given by Pavel from the Bujinkan Prague Dojo.
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“To study the self is to forget the self. To forget the self is to be actualized by myriad things. When actualized by myriad things, your body and mind as well as the bodies and minds of others drop away. No trace of realization remains, and this no-trace continues endlessly.”
13th Century Zen Master Dogen in a passage from his Genjo-koan
The DVD set is now ready to order!
Please click on the link to see a trailer!
If you are interested in obtaining a copy, please contact the Tanuki Dojo at
In 2009 I visited the Tanuki Dojo in New Jersey.
A DVD of that Bushinden Kai will be available soon!
If you are interested in obtaining a copy, please contact the Tanuki Dojo:
Shuhari is a Japanese martial arts concept, and describes the stages of learning to mastery. It is sometimes applied to other disciplines, such as Go.
ShuHaRi roughly translates to Learn, Detach and Transcend.
Shu (守:しゅ, “protect”, “obey”) — traditional wisdom — learning fundamentals, techniques,proverbs.
Ha (破:は, “detach”, “digress”) — breaking with tradition — finding exceptions to traditional wisdom, reflecting on their truth, finding new ways, techniques, and proverbs.
Ri (離:り, “leave”, “separate”) — transcendence — there are no techniques or proverbs, all moves are natural, no form, no constraints.
Shu Ha Ri can be considered as concentric circles, with Shu within Ha, and both Shu and Ha within Ri. The fundamental techniques and knowledge do not change.
During the Shu phase the student should loyally follow the instruction of a single teacher; the student is not yet ready to explore and compare different paths.
Often people view this process within the realm of physical skill training only.
However, I’d like to look through a wider and deeper lense to view how this process possibly relates to the evolution and future of the Bujinkan during Sokes reign as Grandmaster of the nine schools.
It has often been mentioned that Tanryoku 胆力 or “guts” is an essential element to understanding the world of budo and advacning as a martial artist.
Depending on the kanji, Tanryoku 弾力 can signify ” elasticity,resilience, and adaptability” as well.
Let us think about the relationship of the varying kanji and look through to the hidden and essential component required to understand the bugeisha’s heart.
隠 要 武 心
In Yo Bu shin
In 隠 signifies to hide or conceal.
Yo 要 means the “main point” or “essence”.
Bu 武 translates as ” warrior “
Shin 心 Signifies ” heart” or “spirit”.
隠 要 武 心
Soke has recently mentioned this.
photos by Sheila Haddad.
Recently, I have accepted invitations to travel and pass on what little knowledge I have of current training in Japan. What a task! It’s an important one. It’s my shugyo. And, I’ll do my best.
Do you regard yourself as a teacher?
Kyojutsu is something that is naturally around us all the time. People all have differing thoughts,opinions, motivations, philosophy, and on and on. As a result, people can end up manipulating themselves, through their own perceptions.
We all would like to believe that “our way” is the right way. Even if we believe that “our way” is based on the teachings of “our teachers”, we have actually absorbed the teachings according to our own desires and capacity. We have already made the teachings our own. This interpretation based on our own intellect may, on the surface be similar, but in actuality, be very different.
We have to really look deeply into the concept of being a “teacher” of the martial arts.
The reason we open a dojo, is so we can continue to study. We can study at our own pace what we have learned from our teachers. When we are teaching, we are actually voicing our thoughts,that is all we are doing. I don’t consider this teaching, but transmitting subconscious learning in words and action.
The transmission of budo can be likened to Denpa ( radio waves ) of which Soke talks about in his book Unarmed Fighting Techniques of the Samurai – Chapter 6 page 114-115.
Often I will be moving and the taijutsu will awaken the teachings and the secrets. The most important thing is to train well and sincerely. To teach, requires a person to formalise or consider a routine in which the information one has can be best presented and absorded by the students. For me, if you are thinking like this, then you are already thinking like a “teacher”.
However, it all depends on the heart and mind of the practitioner.
I also run classes based on passing on the fundamentals to the best of my ability. However, the mind set I hold is that I am training myself. The words that I say are but my thoughts that have arisen from my action. It is in every moment and in every action, that you can experience new learning that was once hidden to you. Voicing the words from your subconscious are words of truth. this is the most important teaching. These words are the ones that will resonate deeply. Not only in yourself, but those who watch,listen and absorb your lessons.
No question from the minds intellect will truly offer you the secrets of budo. Only those who sincerely practise will become familiar with the wonderful world and life lessons that taijutsu teaches.
I believe many intellects “believe they know” this budo we all study. But, the fact is, they will stop training, and the real budoka will remain. It’s not about intellect,skill, or being strong. It’s about Bufu Ikkan.
Every moment is a new moment. Even if we do the same technqiue with the same training partner for the whole class. In reality, it is obvious that we can never do the same technqiue twice. People change with every heart beat and breath. Our body accustoms itself to the moment. What we do is greatly dictated on our energy levels and it’s affect on our emotions. Every moment is changing. And with this change, our body and mind also changes.
Knowing that emotions greatly decide responce or action, we can learn to use this in a training/learning scenario to help students grow. By challenging the body, we challenge the psychology and emotions of the student. The practise within the dojo is meant to encourage growth through the experience of hardship. This requires the student to develop a strong spirit/heart and mind. With out concentrating on the internal aspects, no matter how skilled you become, you will fail if you have not developed in a balanced way ( shin gi tai ichi ).
I hold great importance on this, and thus have called my dojo the Shugyo Shin Gi Tai Ichi Dojo – ” Training to unify the Spirit,Technique and Body.”
In saying that “we are not teachers”, we actually are. However, the mind set is what is important. The students will consider you a teacher. They are expecting a certain decorum, professionalism, and hopefully, a decent level of ability in the martial arts.We must remember this.
In this regard, the teacher must understand kyojutsu. But,this understanding is not an intellectual understanding. It is an understanding from training correctly and sincerely with true masters. Kyojutsu is not about being intellectually cunning. It is about magokoro. Through absorbing directly the teachings in heart,mind and soul, we will begin to live and understand kyojutsu naturally. There is no need to think about it. Your knowledge will be seen in how you move,act, and just go about your normal,everyday living.
It is important to ( as Soke says ) develop the art of discernment. That is, to see the truth and falsity of things, and to know what is right and wrong, and good or bad for us. We must develop the heart and eyes of budo to see through to the truth.
We can see ( including myself ) that many people around the world are advertsing for seminars, etc. I must say, we should look at these people, but more importantly, the people who are hosting these teachers. This will give us an understanding of the type of people they are. Please consider this well.
Many people are trying to create niches for themselves or pass themselves of as having particular specialities. Why do people feel the need to change the manner in which the teachings are spread? The path has been set before us by Soke.
All we need to do is follow it. Plainly and simply.
Some people also attempt to infiltrate smaller dojos or less influenced dojos and try to become the “leader” of them. We can see this often. These people obviously have a desire to be “special” or be ” number one“.
Often the theme for the year is used as a catch phrase to my seminars. This is fine, but when I arrive, I begin the class by letting everyone know my true feelings on concepts like ” sainou kon ki” and “rokkon shoujou“. People often look dissapointed. However, by telling the truth about your knowledge ( or lack of ) you actually clean the air and make a fresh start. Often, as a result, you better get across the concept from “naturally” moving forward with the training, paying no attention to the weight of the theme.
As Soke has said –
” Rokkon shoujou is more to do with living and being able to smile which, incidentally, is a natural consequence of forgetting about budo.”
We can see kyojutsu working naturally here. To understand the themes, we actually have to forget them. To try to give meaning to them, is actually not natural. So, those that are trying to teach the themes of the past year or so, are actually going against nature and the very concept of Budo.
By seeing this, we can laugh and experience Rokkon Shoujou from a distance; of which is an integral aspect of understanding the martial arts and life as a whole.
In the dojo, we should be looking at the experience to ” purify ourselves”. Through the training, we are aiming to enter states of being, where we can experience moment to moment,and live freely beyond the restrictions of time. It is in these moments, we can come to truly absorb and appreciate the teachings of Soke. We must however, train! It’s no good just to stand there and lecture. If we do not move our body, the true lessons from within will not permeate and be drawn to the surface.
If we “shut up and train”, we may actually keep the channels open to recieve the radio waves ( denpa ) from Soke.
Bufu Ikkan !
I have decided to call my seminars
Bushinden Kai 武神伝会
”Gathering to respect the teachings of the Warrior Gods”
This is in respect of Soke and his transmission of the Bujinkan Traditions, and to remind us of how we came to gain this life aa bugeisha of the Bujinkan Dojo
My sincere view is that I’m travelling to help everyone and myself continue with our own shugyo by sharing our experiences with Soke and the Shihan of Japan.
Budo is not about instruction. It is about learning to teach yourself. This is the first thing I want people who attend the Bushinden Kai to understand. We are all on our own Shugyo. We must take responsibility for ourselves, while developing the heart and compassion of the Bujinkan Bugeisha.
Budo for life
Duncan Stewart Bushinden Kai
2010 Tachi Kumiuchi & Budo Taijutsu
Helsinki, Finland. – Shinden Bujinkan Dojo - 22nd, 23rd & 24th.
Copenhagen, Denmark. - Osterbro Bujinkan Dojo – 27th & 28th March.
Stockholm, Sweden. – Kaigozan Bujinkan Dojo – 3rd & 4th April.
United States – Madison Bujinkan Dojo, Wisconsin – 1st & 2nd May.
United States – 8th & 9th ( seminar venue to be confirmed ).
New Zealand - Hiryu Dojo – 22nd & 23rd May.
Canada – Vancouver – 17th & 18th July
United States - Los Angeles - 24th & 25th July
Venue details to be posted soon!
United States – New Jersey - 29th July – 2nd August
Canada – Montreal – 7th & 8th August
United States – Vermont – 15th & 16th August
United States – San Diego – 21st & 22nd August
Finland Unmei Dojo – Finland Taikai – 24th – 26th September
Germany – Gottingen Arashi Dojo - 2nd & 3rd
Germany – Reutlingen - 9th & 10th
What should you do with fear?
Keep Going …and make it disappear!
By Michael Schjerling
My Sanshin purpose of this small article is:
1. A thank you to Soke for giving me the keys to rediscover and re-know myself and find my true path in life.
2. A hope that it will serve as inspiration to those who do not consciously know why they are practicing or have forgotten. I hope that it will help some of those Bujinkan members who might have lost their motivation in training to regain it and keep going.
3. This leads me to the final purpose that is a wish that all of us practicing Bujinkan will develop and transform into strong shining stars who by example will show to the rest of the world the purpose of Bujinkan which is as I recall it something like: To live a healthy life in harmony with society and nature with out harming nature and society and to live a life of universally justice.
You probably know the feeling. Your breath stops, your hands get cold and you get that dry sensation in your mouth. You feel your heart beating like crazy and your whole body stiffens up. Maybe you freeze. Frozen by fear. When fear stops us from acting it is not good. It is very dangerous in jissen (a real situation). Then what should we do with it? What can we do with it? The answer is Keep going in spite of fear – then nature makes it disappear.
This is true. It is also true that we should keep training in order to receive answers to our questions. In other words you must discover the path for yourself. I’m a big believer that we can’t give one size solutions to specific questions. No one specific path for all of us to follow. We are all different dynamic individuals with each our tasks and purposes in life. What works for one person does not work for all. I also believe that we can’t be taught the essence. We can be guided or coached and thereby discover and teach our self. Therefore the words Keep going is the best answer to such a question. It forces us to seek, to study and to keep going until we discover the answer – our own way.
Now I can end this article as you already know what to do. On the other hand I choose to keep going as my words might serve as a puzzle that fits as it did for me when I first got the thoughts after one of Sokes trainings in Hombu, November 2006, Japan. And as such it might help you some way with your own budo study. I remember the first time the words Keep going was ever said to me. It was by Soke in August 1992 during my first trip to Japan. This was before Hombu Dojo Bujinden was build and the training back then was very different. Soke had just promoted me to 2. dan after 2 hours of a kind of examination. I was taught how to punch in Koto-ryu style. I clearly remember that I did not hold my neck as Soke wanted me to and did not understand what he tried to teach me.
First after several years I understood. That is the way it is with the teachings of Bujinkan. It unfolds like an onion. You can go deeper and deeper. Therefore what I write now may not be my opinion tomorrow. Now I have heard Soke use the words keep going on many occasions and the words have changed their meaning for me over the years. And it is interesting to discover the depths which unfold as always with the teachings of Bujinkan. Why do you practice Bujinkan and Ninjutsu? You probably got this question from friends and family before. I have talked to many Bujinkan practitioners who have difficulty answering this question. You might say something like: “I practice because I learn how to defend my self and my loved ones. Or you might say that you study this art because it’s not a sport, but about real fighting, self defence and survival. Then people look strange at you and ask you why that is necessary for you.
You live an ordinary life, goes to work, study or what ever you choose to do in your life. Why spend so much time learning something you might end up never using at all. Do you like to give others pain or do you like pain they may ask and look strange at you. Even though you may like that in the practice it can be difficult for you to explain to others and even for your self to understand. So if you are not sure what you should answer, then it is important that you use some time in analytic meditation. You need to reflect on this question. Why do you practice?
It is important for you to consciously know exactly why, because that gives you the driving force to continue and the skills to communicate the beautiful reason to others without ending up as a total wired person in their eyes. You might have a feeling that it is good for you to practice and that it makes you happy, but it can be difficult to put words on what it benefits and why you do it. This “Why?” is a must because it is the “why?” that gives you the basic motivation to keep on practicing or keep going with every important aspect of your life. When you know “why?” you also know why and when to say no to other things that might come in your way of training. Now you might benefit form reading the rest of this article.
Keep going is important in every part of life. When it comes to our Bujinkan practice it is most necessary to keep training correctly. But what is it that keeps us training year in and year out except that you once decided and never stopped up to re-evaluate if the training still has the same reason as in the beginning. Remember you must have a reason both for training and for going in to a battle if you ever find your self in that situation. What is the driving force behind your training? What is your motivation? I believe many of us did start our training because of fear. I know I did. We felt fear to the extent that we got motivated to find a way out of that fear. Many of us felt we were small, insecure, uncertain, weak persons or something similar.
When we take up Bujinkan it is because we believe that this could be the way to eliminate our fear. I am a big believer that human beings are motivated by to primal factors: Fear or Love. Almost every choice or action we make can be analyzed to be motivated by love or fear (pleasure or pain). Either we choose a strategy to move away form something that we fear (pain etc) or towards something we love/like. In the teachings of Bujinkan we have many ways to eliminate fear.
First of all the kihon and taijutsu training makes us stronger as warriors. Therefore if the fear is about dying, getting injured or loose face in a real fight the physical training prepares us more and more for that. More over we have, in our teachings, what I choose to call our philosophical Kihon which gives us guidelines on what to strive for. These Bujinkan philosophies serve as transformation tools for our mind and spirit. For example one of the things we practice to do is to set aside our own ego so we act in a broader sense than our own egoistical needs. The bigger ego we have the more easily we get afraid. It is the ego which is afraid. It is afraid of loosing it’s power and control over us. Therefore we get afraid of getting injured, of making a fool out of our self, of saying our opinion, of not being loved etc.
As long as you can say “I”, you have an ego and that is probably important for you to have. It serves as a driving force for us to set and obtain goals, when we are at a certain level in our spiritual development. The important thing here is to be able to control the ego so it does not take the control over you. Moreover we learn that it is of most important to cultivate heavenly justice. Our mind can only be 100 % occupied with one thing. Therefore we wisely choose what our mind should be occupied with. You can choose to focus on your possibility to loose a fight and the disaster that might happen to you or your loved ones, or you can choose to think on something positive. For example: I did what I could to prevent this conflict in a peaceful way. Now that I can’t prevent it anymore I have to use my abilities to regain peace. Your act is then of heavenly justice. First you used the pen now you have to use the sword. The more we focus on something the less we are able to focus on other things.
Remember that you have the possibility to control your mind. Focus on positive instead of negative. If you are not leading your mind it is being lead for you. As Soke tells us, practicing heavenly justice leads to shin shin gan (mind and eyes of God). In other words, as I understand it, if we are able to put aside our own ego and the focus on our self and instead act as a protector of heavenly justice we will unleash a lot of power. We will break through our narrow vision and set our mind free to act as it should, to it’s fully potential. Free your mind and the rest will follow. Then the taijutsu is not some thing we produce anymore but guided by Devine energy. The practice also builds up Fudoshin (Immovable spirit or heart). The more Fudoshin the less fear. Through Sanshin chi no kata we learn stability. We learn to stay calm in whatever stressful situations we may find our self in. Remember that fear crystallizes and love melts. Fear contracts and love expands. So in one way the stability we experience in Chi no kata can be understood as a medicine against fear which gives us the possibility to flow more naturally and both focus, change according to the situation and make use of kyojitsu.
That is one understanding of Sanshin no kata.
As I see it as warriors we can not go all the way to mushin (empty mind) without going through all the 5 steps in Sanshin. You see. In chi no kata we learn to stay calm in stressfull situations. When we can do that it is possible to make flow. It is impossible to flow and be loose if we are paralyzed by fear. Flow is water is sui no kata. When we can flow and when we are not controlled by fear we can start to focus our power which is the qualities of ka no kata. Focus. It is also symbolized in the stone monuments of the five elements in Japan by a triangle. The point symbolizes focus. When we have uptained the first three qualities we can start to set us selves more free and move on to the more windy element of change. Fu no kata. A leave in the wind changes direction constantly according to the changes in the situation of the wind direction.
When we have moved through all thiese stages we are ready to let go of our mind and empty it. We can rely. We can feel secure. This is ku no kata. Through our Bujinkan study we cultivate Banpen Fugyoo (ten thousand changes no surprises) which is important in this context too, as we may have built courage up to a certain situation, but if that situation changes it is important that we are not being surprised which may lead to new feelings of fear. Talking about courage, courage teaches us to dance with our fear. Fear make us crystallize.
When you are afraid and scared everything gets more frozen and stiff. A chock which is the highest level of stress makes your breath stop, your salvia production stops, your digestion stops, your vision gets like a tunnel, the same goes for your hearing and your muscles stiffens up. Everything gets much harder. That makes us very inefficient. Courage on the other hand gives us the possibility to act in spite of the fact that we are still able to feel the fear. In the beginning it’s OK to feel fear as long as you have courage enough to dance with it. Through practice and training we gradually become better to act in spite of fear and therefore the fear means less and less to us. That is because we experience that if we act in a situation which makes us afraid it does not hurt, and if it hurts it won’t kill us. And if it kills us we won’t feel fear anymore. So there is nothing to worry about (laughs). Fear is kyo. It is an illusion. The physical situation may be the exact same but now we are a lot less afraid.
On our martial path to freedom, joy, enlightenment or whatever we aim fore, it’s normal to experience fear in different parts of life. Our Bujinkan practice and the transmissions from our mentors in the dojo teaches us to take our capabilities and experiences outside the dojo too. The skills and abilities we gain as martial artist should be applied in every part of our life. First then we can call our self a true tatsujin (complete human being). Many of us experience that we can catch the feeling in the dojo, but when it comes to our private life we are not that good at maintaining fudoshin, banpen fugyoo, put aside our ego, etc. That is because the dojo is a sacred place. It’s like a holy temple where we should all study and help each other.
My opinion is that the dojo is a place where you on a secure and certain ground have the possibility to study and make failures. As such the dojo is only the beginning, but please remember that jissen (real life) is outside the dojo. There is a saying: “If you can’t do it – Do it”. That means if you are afraid of something, it will take you further in your spiritual development to do it. In my life I experienced a lot of fearful situations. One of the strategies which worked for me was to just do it anyway. Then you might think that is easy for me to say. I didn’t say it was easy but it really is that simple.
Again we have a tool in Bujinkan. The tool is mushin (no think). Even if we are not well trained in this concept I believe most of us experience some no think in stressful situations. It is when you reach this mushin you should act. I will draw a parallel to parachuting. I never did it myself but this is the best example I can give. When you stand in the airplane, the doors are open and you are ready to jump you probably feel afraid. If something goes wrong you have a high risk of dying. This is a stressful situation for most of us at least until we have done it many, many times. My experience from other situations is that suddenly an invisible door opens (mushin). We enter a glimpse of an empty mind. This is when we should take the first step out of the airplane and act. This moment is when we do not feel fear at all. We only have this one chance, and it is usually a very short time like a second or so. Now we take our step in to the heaven. If we do not act, then our thoughts and feeling of fear returns and it is too late. Then we have to get our self together and struggle with our mind to do it. This might be too late, and for sure takes a lot of effort, which is in big contradiction to our taijutsu where we usually go for the path of least resistance as a way of controlling the fight. Then life and jissen should not be a fight anymore but a dance.
I think we have another saying in Bujinkan. It goes something like: “In front of a raised sword – Step in and there will be heaven”. Step in. Don’t let the fear stop you. Keep going. I got to mention another thing here. I believe that the concept of dancing with the fear is quite important. From my own experience I know that in the past I was able to do something I feared just by suppressing the fear. I wouldn’t aloud my self to feel it. I also know that it still makes me stiff and ineffective, I still got tunnel vision etc. to a certain extend, when I tried to suppress the fear. My energy would contract. But what I found worked very well for me was to accept that I felt fear and then dance with it. That makes you able to still feel other feelings and catch the moment. Through endurance in our training we might not in the first place be able to totally get rid of our fear, which was our motivation to take up martial training in the first place. But we learn that the fear does not hold so much meaning to us because it does not hold us back anymore.
Through more consistent training we might be able to totally get rid of all our fears. There is less space for that emotion as other feelings and emotions takes the place. Where there is light there can not be dark, so negative feelings can be replaced with positive feelings. Isn’t that wonderful? As such our mind and spirit act as the muscles. When you train them correct they will develop to something stronger. Remember that fear is something you want to get rid of, but never forget to have respect. Do not fear something but have respect so you do not act stupid. The Budo Heart is important.
Soke often talks about the importance of keep going and endurance. I also remember Nagato Shihan talked about the heart of persistent training. But now we may experience that we can live with out Budo as we are not afraid anymore. Our purpose from the start was to get rid of fear and now it has disappeared or at least the weight from it has diminished. Now, then what should make us continue our practice when our first motivation for practice has disappeared? The answer is the other side of the coin – Love. Love takes the place of fear.
I remember Soke once said that we should fall in love with budo. To fall in love makes us blind and make us do stupid and irrational things. That is important as one should be a kind of fool to withstand the hardships from training and keep on going. On the other hand love also gives us passion. That inner fire which burns, and gives us unlimited fuel for our practice. Now we train because the practice gives us joy and happiness and we feel so passionate about it. Now we don’t practice because we want to get rid of something, but because we want to have something positive. That is very good. Remember that balance is most important. Fear is egoistical but passion is too. And if you let it grow too much the passion becomes nutrition for the ego and become dangerous.
We discover that we get so much out of our training that we get addicted to our daily fix. We practice and practice day in and day out, so we burn our self out. We get injured not only in the body, but we also get out of balance mentally. We see that in students who are highly motivated. They practice very dedicated and hard a few years and suddenly they quit training. It is important to train slowly and steady. If the passion motivates us, it is a pure egoistical reason that motivates us to practice. In stead of a wish to move away from fear it has changed to: what is in it for me. If that is the only reason you should move further to the next level. Now it is time to move on to the third side of the coin and build up motivation to continue because that wisdom which lies within the teachings of Bujinkan is so important for the whole universe, the earth, nature and humankind.
In the big picture we as human beings are meaningless. Yet we mean a lot if you think about what we can serve with. We can serve earth, humanity and act as a force of heavenly, universal justice. Remember the rules of Bujinkan. Now we can give back to society. As gratitude for all our teachers gave us we can give those teachings to others who may benefit in the same way as we did. And the earth may end up being a more peaceful place. It is that simple. Practice because it makes you happy, it protects heavenly justice and leads to harmony and peace.
That is what Bujinkan practice gives me and that is what I wish to contribute with to society and our Bujinkan family. Remember all I said is just knowledge. What we could call intelligence. It is first when we apply the knowledge that we can call it wisdom because when we apply, we get to know the feeling.
Remember to smile.
Falling out of the immense sky,
Is so great that it freezes
The water touched by its rays.
I was soaking in the Onsen near my home just a few days ago. I was alone in the rock pool outside. I suddenly felt the need to view the moon. I laid back and as the steam rose around me, admired it’s grace.
There was a cold breeze blowing and the light coverage of cloud raced across the night sky, dampening the twinkle of shimmering stars.
The moon held a stong sence of solidity. The clouds were weak and when they passed, the moon controlled it’s space by making them transparent.
The moon had a bright glow that enveloped it. The glow created a visual which seemingly redirected the clouds around it’s ring of light.
Every single thing
Changes and is changing
Always in this world.
Yet with the same light
The moon goes on shining
The current Shugyo-Budo for Life header is courtesy of Sheila Haddad.
Here is another great shot taken by Sheila of Nagato Shihan at the Daikomyosai last year.
Great shots Sheila. Thank you !
For more photos, please see Sheila’s website.
Soke entered the dojo with a unqiue type of training sword last night. I believe Iv’e found the same type of design. Soke often used a Mugi to ( alloy replica with scabbard ) during class. However, for maintaining safety during our own practise, it may be a good type of training sword for those following the theme of Tachi this year.
Website for Pete Reynolds Fudoushin Dojo in Nezu, Tokyo.
In Japan the “Tiger” is an awesome animal and preciously revered not just in Japan but the entire Asian adjoining societies.
Specifically in Japan the tiger is the emblem of the great aristocratic warriors famously known as the samurai. The tiger represents the virtue of courage. It also means revision, improvement, change, and the zen good.
The animal has a context of “the poweful one” in the Asian culture. Respected leaders in the Sengoku Samurai era such as Shingen Takeda and Kenshin Uesugi were called “the Tiger” for their strength.
China’s legend has 4 guardian god creatures protecting the Emperor’s palace at the four corners. The exact same guardians have been incorporated by the Japanese culture as well. They are mentioned with the Japanese emperors’ affiliated properties as well as very famous Edo castle in Japan. The guardian god that protects the West corner is a “white tiger”. The very popular tourist spot called “tora no mon” or Tiger’s gate in Tokyo is called that because it is on the west side of where the Edo castle is.
Tasmania no Tora
Tonight was the first class with Soke at the Bujinden. Soke arrived with a tachi and a new kakejiku to be displayed next to the kamidana. Prior to the commencement of class, Soke stood and watched as buyu assisted Yabunaka san erect the hanging scroll depicting the philosophical concept / theme of the year.
The New Kakejiku in the Bujinkan Hombu has a few extra elements to it. My explanation will be definately incomplete. I hope to gain more information to clarify some points very soon.
The main large kanji states the theme Rokkon Shoujou
The kanji used by Soke for Roku 六 is 禄.
When it is combined with Kan such as Kanroku 貫禄, it can mean ” Regal Dignity”, or a person of high status,and influence.
Kon 根 is written as Tamashii, or the ” Soul “.
The kanji used by Soke for Shou 清 is written as Warau, or “ Laugh”.
The kanji used for Jou 浄 is written as 淨. This permeates the meaning of “ Pure, Clear,Cleansing or Purity “.
The kanji on the top left reads Seigi Dai Bujin. This was briefly mentioned by Soke in regards to the establishment of the Dai Bujingu ( shrine ) that will be apparently constructed at an undisclosed time or place in the future.
The five square red stamps ( hanko ) on the left side were explained to Craig Olson by Soke as to represent the godai or five elements. Again, this needs clarification as we were unable to get close enough to see the kanji in the hanko’s before the kakejiku was raised.
The bottom left kanji is Sokes main signature.
The kanji in the top right hand corner is the date.
The kanji in the bottom right hand corner is Toradoshi ( year of the tiger ).
The large red hanko in the bottom left hand corner and the small red hanko in the middle at the top is, Soke’s main Hanko ( in two sizes ).
Slowing down in your training gives you the ability to gain a wider perception and sensitivity of what is occuring in your environment. We can use juppou sesshou to negotiate our space but also to gain a working knowledge of the type of people that move around us.
We are all learning to swim in the dojo. Some eventually learn to swim enough to stay a float and even ” play ” in the wake of Soke and the Shitenno. But, many also flounder ( or become one ) by those that drown and sink to the bottom.
Even people that get skilled at swimming, it doesn’t mean that they will become enlightened or spiritually awakened. If we cannot cleanse the water we swim in, we will forever be lost in a mist of murky water.
Soke doesn’t dive in and save these people. He watches them. If you have what it takes to become a bugeisha, then you will find the way yourself. Budo is not about being “taught” or “saved”.
At the Daikomyosai, Soke again mentioned a famous story about a Samurai. I can’t recall exactly, but I will do my best to tell it.
There was a baby that fell into a pond. One retainer yelled to help the child. However, the General said to not help the child and just watch what it does. If the child could suvive, then it is worthy of being a great warrior.
The child survived and was raised by the General to be a great Samurai warlord.
Even if you think you can swim well, you better watch out where you swim. The sea changes and is largely affected by the elements surrounding it. The bottom can become hazardous from sharp coral and, the sand can move and change to create rips and under currents that can sweep you away, never to be seen again!
There are many dangerous things in the sea. And, many of these things cannot be seen until it is too late. Sharks attack from below with skillful suprise. We can also be set upon by a school of piranah!
Through our desire to experience new things, we may unknowingly step forward onto a poisonous octopus or with lack of awareness of the environment, become painfully entangled in the tentacles of a box jelly fish!
To remain neutral and aware in the dojo is to remain alive. We are learning how to live. To know how to swim is to know how to live. To know when to not enter the water is, aswell. However, if we do enter the sea, we must consider the consequences.
The Breaking Wave Off Kanagawa. Also called The Great Wave. Woodblock print from Hokusai’s series Thirty-six Views of Fuji, which are the high point of Japanese prints. The original is at the Hakone Museum in Japan.
Hokusai’s most famous picture and easily Japan’s most famous image is a seascape with Mt. Fuji. The waves form a frame through which we see Mt. Fuji in the distance. Hokusai loved to depict water in motion: the foam of the wave is breaking into claws which grasp for the fishermen. The large wave forms a massive yin to the yang of empty space under it. The impending crash of the wave brings tension into the painting. In the foreground, a small peaked wave forms a miniature Mt. Fuji, which is repeated hundreds of miles away in the enormous Mt. Fuji which shrinks through perspective; the wavelet is larger than the mountain. Instead of shoguns and nobility, we see tiny fishermen huddled into their sleek crafts as they slide down a wave and dive straight into the next wave to get to the other side. The yin violence of Nature is counterbalanced by the yang relaxed confidence of expert fishermen. Although it’s a sea storm, the sun is shining.
If we cannot see both sides of what entering the sea can bring, than we will be suprised and not be able to endure the hardships that come from unseen places.
” Banpen Fugyo “
To fall prey to your own desires and get captured by your own thoughts and beliefs is to become easy prey. If we do not empty our cups at the door, we will forever enter the dojo with too much of ourselves, and not enough room for true learning. We will be too heavy in our minds, and just sink to the bottom when we dive in. However, it is known that heavy people can float quite effortlessy. But they generally just drift in a direction with no focus.
Soke steps from the sea and observes from the safety of the shore. At times the sea becomes rough and out of control. It becomes dangerous for those training. People start to flounder, and forget the rules and guidelines. They forget the basics. Many start trying the butterfly before they can tread water. And when they eventually get tired, they just dissapear below the surface.
Soke is like a life guard. But he is a life guard that knows that one person cannot dive in and safe a hundred.
From the shore, he can also see those that are listening to the sea, or respecting it. He can see them taking the time to feel the currents, and move according to the winds. These are the people that are absorbing the nutrients of the sea. Soaking in the vitamins and minerals that have created and continue to sustain life as we know it for millions of years.
There are people that take from the sea, but don’t give anything in return. There are also people that pollute the sea with their own desires and lack of appreciation for the wonderful treasure that they are allowed to be a part of.
But again, Soke cannot dive in and cleanse the sea. It’s too large. He has therefore entrusted those that ” can swim freely ” to swim together in a school of their own and minimise this pollution.
The responsibility is great. The sea is big, but so are the hearts of the Bujinkan Budoka around the globe. Together we can help Soke treasure this art and keep it pure and clean for the generations to come.
Good luck at your swimming lessons!
This is a quick offer to those who would like a new Shimenawa ( purification rope ) for the Kamidana at home or the dojo.
The Shimenawa in Japan are generally only available during this period prior to the New Year. So be quick to order if you want one!
Shimenawa ropes and are a common sight at Shinto shrines hanging from the torii shrine gate and above the entrance to the altar. These special ropes are also used with kamidana home altars. Shimenawa are made of rice straw which is twisted and braided before being bound with string. A wood or wire insert is often used to cause the shimenawa to preserve its shape. Japanese will commonly replace old shimenawa at the start of each year (shogatsu) and new shimenawa will normally be decorated with specially cut paper inserts. Shimenawa were in the past produced in the home by farmers using left over straw from the rice harvest.
Shimenawa (標縄・注連縄・七五三縄 , lit. “enclosing rope”) are lengths of braided rice straw rope used for ritual purification in the Shinto religion. They are often seen festooned with shide. A space bound by shimenawa often indicates a sacred or pure space, such as that of a shrine.
Shimenawa are said to act as a ward against evil spirits and are often set up at a ground-breaking ceremony before construction begins on a new building. Shimenawa may be found at Shinto shrines, torii gates, and sacred landmarks. They are also used to mark trees that are believed to be inhabited by spirits called Kodama. Cutting down these trees is thought to bring misfortune.
The Shimenawa are available in three ( 3 ) sizes from department stores. Small,medium and large. Large sizes are approximately 1 metre in length.
This offer will only last briefly. I have none in stock, and will only purchase shimenawa upon receiving a direct order/payment.
Ninja Kids in Japan is a combination of teaching English and Ninja skills!
The Children love being able to dress up and ” play ninja ” while also being challenged at English. I always want to keep them enthused about the training, so I always change the games and routines. We learn to roll from various kamae, pick up tools for self defence, jump away from flying shuriken balls and foam samurai swords. We also play with blindfolds and practise our ninja walking and running. I sometimes do juggling to enhance hand/eye coordination. I emphasize taihenjutsu greatly. It is very important for them to be not afraid of the ground.
The parents love me when you tell them that the ninja were very quiet and noone could ever hear them! The parents want me to keep telling their children this. Lol. I think this is the same for most parents around the world eh!
Recently I graded my students ( ages 4-10 ) to 9th kyu. They are getting a firm grasp of ukemi,kaiten,shi ho tobi and kamae.
They also receive certification for their efforts in learning English each year.
Soke and the Shihan used to teach children. Soke mentioned that it was very important to do so. We also learn many lessons ourselves. For me, it helps me maintain the lightness of heart and the feeling of “playing”. When watching the kids practise, they do so earnestly, but with a sence of real enjoyment. They pick things up and advance into new techniques on their own without my instruction. Because they love it, they “play” and naturally progress through the correct attitude. They are free and happy!
Teaching children is challenging but fun. Good luck!