Year: 2016

From Shiro Kuma's Blog by kumafr

I really enjoyed the class yesterday with Nagato sensei. As usual we began the class with the new Godan. 
During this session, I focused mainly on Nagato sensei’s footwork, which is, as you may know, quite different from Noguchi sensei’s.

Nagato sensei has a very interesting way to always be well placed, that allow him to take uke’s balance in a very natural way. His 距離 (Kyori), distance, is perfect because of the way he walks out of the attack. (1)

The movement was the usual attack with migi tsuki. 
Nagato sensei avoided the attack by controlling / absorbing the attacking arm from the outside at the elbow / forearm level with his own right elbow.  Then switching arms, he made his Uke pivot to the left, and pushed right Shutō into the jaw.

What was interesting is that Nagato sensei sidestepped with a small step to the left with his left leg. Controlling now the inside of Uke’s arm, he pivoted clockwise with the body, putting his right leg nearly behind and in line with the front leg. This precise stepping opened a Kûkan, in which the switch omote / ura was possible. Uke’s body was being repositioned, and Uke was suddenly fighting for his balance. The resulting Migi Shutō was unstoppable. The end of the movement included many variations around Omote Gyaku / Oni Kudaki / Yuji Kudaki.

The Kaname here, was that the sidestepping during the attack, was done close to a 90° angle. And with a perfect Kyori. Not too close, but not too far. Always balanced, Nagato sensei was able to step forward, and deliver the Shutō naturally. The Shutō was more a push than a hit. Uke being pushed backwards, his body bent forward in reaction, to compensate for the force being applied. This unplanned reaction of Uke’s body opened the possibility for the Gyaku to be applied to the right arm.

Later, we did the same by absorbing the Tsuki with the chest, from the outside, keeping Uke’s hand stuck to the body. The footwork was the same, only the angling was different. Wrapping the thumb with the right hand, Nagato applied Yubi Kudaki, and created the space for the Gyaku (Omote Gyaku, Oni Kudaki) adjusting to Uke’s reaction.

There were many other variations including kicks to the groin from the inside. Rico, his Uke at the moment, have enough bruises to testify.

The two different ways of doing this “Uke Nagashi” are possible because the initial footwork was perfect. No wonder that Hatsumi sensei’s videos are subtitled “martial arts of distance”. The proper distancing is created by this dance-like footwork. When Nagato sensei was doing it, I was amazed to see how soft and natural his taijutsu was. There was no unnecessary force used in the process, only perfect Kyori.

When we began the cycle of Juppō Sesshō back in 2003, I remember sensei explaining that our movements should resemble those of a bossa nova dancer. To me Nagato sensei’s moves looked like bossa nova.

When you become able to do that, you are always balanced and this is why Uke, trying not to fall, is trapped by his body reactions.

Proper distancing and footwork, create an unconscious change in his mind. From the “attacking mode”, Uke’s body switches to “surviving mode”. Uke is not in control of his actions anymore, his body reacts to unseen dangers, but he is always too late.

Yamaoka Tesshû says that “outside the mind there is no sword. When facing an opponent, do not depend on the sword; use mind to strike the adversary’s mind. This is no sword.” This is exactly the same that is happening here but with taijutsu: get Uke’s imaginary fears work for you.

When you master your footwork, distance, angle, and rhythm, your movements are natural. There is no intention. You do what is required by Uke’s suicidal reactions. Real fight is mental not physical. But to teach the mental state, one needs to develop first the physical state.

The “Zero intention” of Mutō Dori taught by Sōke these days, is the result of highly trained basics, and ingrained knowledge of body mechanics. When the fight unleashes, it is too late as your brain will be frozen. Your body will react by itself. If you have good taijutsu foundations, you’ll be able to survive the fight. If you don’t, then it’s too late. The “ninjutsu is formless, everything goes” that was famous in the 80s, has been widely spread and bright a lot of misconceptions in what we actually train. You can forget the form only if you have trained the forms extensively. This is not magic!

Train your basics slowly, study the Waza thoroughly, learn about your body and its possibilities (strengths and also weaknesses). Slow motion will get you there. This is not sport, this is survival training.

Everything that you learn is Omote. Everything that keeps you alive is Ura. As a sincere practitioner, your only objective is to turn the Omote learning into natural Ura movements. This is one of the meanings of shingitai. (3)
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1. 距離/kyori/distance; range
2. 要/kaname/pivot|vital point; cornerstone; keystone
3. 心技体/shingitai/ heart, technique, physique

From Shiro Kuma's Blog by kumafr

I keep writing about the importance of coming to Japan to train. Each time, there is something new to learn, and to bring back home. Often this “something” is hidden in plain sight, in the middle of a regular class. That was the case yesterday night during Noguchi sensei’s class. 

We were covering the first level of the Gyokko Ryû: Kokû, Renyō, Gyaku Nagare, Dan Shu, Dan Shi, Hanbō etc. As always, Noguchi sensei was recreating the waza we all know with his special twist. Refreshing and full of new insights. We reached the end of the Ten Ryaku no Maki. (1) Everything was fine until that moment. Then, Noguchi sensei said: “there are 3 jûmonji, one for each level.” And putting his words into action, he demonstrated them.
 
I have been training with Noguchi sensei as my main teacher since 1993, (2) and yesterday was the first time I saw that. And, believe me, we have been going through the Gyokko ryû syllabus many times during my sixty trips to Japan. I never saw that before.

I immediately went to him with Juan-manuel, Eugenio, and a few others. Noguchi sensei, notebook in hand, went through the densho showing the texts of the techniques. I told him, that it could be some Ramen recipe book so none of us could read Japanese. He laughed but continued his explanation.

So here is the story:

In the Ten Ryaku, the Jûmonji #1, is the one we know. 
Uke attacks right, then left. 
This is the one we do in the Kihon Happō.

In the Chi Ryaku,  Jûmonji #2: 
Uke attacks Tentō kiri with the Shotō. 
You move away low and to the left at 45°, and receive the attack with Omote Uke Nagashi. At the same time you block, you hit your left thigh with your hand to trigger a whiplash jump that thrusts you forward into uke’s face, that you shutō vertically. Uke steps back from the hit, and launches a second attack. This time, you do Ura Uke Nagashi, do the same slapping on the right thigh, and the same hit to the face, but with Migi shutō.

In the Jin Ryaku, Jûmonji #3:
Uke does right tsuki. 
You apply Sayû (3) Uke Nagashi to the arm, step in with Te Dama Dori (4), and by hitting Sayû boshi ken to Butsumetsu.
Noguchi sensei precised that the hits were done twice on the same spots, double hits on the forearm, and double hits to Butsumetsu.

This class made me think a lot. On the way back to Kashiwa, I was speaking with my friend Sveneric,  he said that he saw this done once in the past. But we agreed to say that it was the first time, we clearly saw the link between the three levels of the school. These last five minutes of the class were an eye-opener.

But this “answer” brought many new “questions”:
A) How come this is not detailed in all the notes I have been collecting and training for the last 30 years? 
B) How to include the three Kamae used for each level? (5)
C) How come I didn’t see that before?

I guess I’ll have to come back again, and ask about it. Training in Japan, when you’re ready to destroy your certitudes, is a fantastic way to keep your progression in budô alive. Too often, practitioners come to train in Japan, but they come here only once in their life, and behave as if they knew everything. I don’t get it.

I’ve been coming here for more than 25 years, and I’m still puzzled by my lack of knowledge. There are no secrets in the Bujinkan, everything is “hidden in plain sight”, and it takes a very long time to be able to see it. Linking this to my previous post, the Omote Waza is nothing compared to the Ura Waza.

The Bujinkan System is really not WYSIWYG, it is definitely WYSINWYG! (6)

Keep going!

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1. The Ten Ryaku no Maki is sometimes called “Jō Ryaku no maki”, sometimes “Shōden no Kata”. Hatsumi sensei used the three names over the years. 
2. In 1993,  Hatsumi sensei told me: “Arnaud from now on, you train only with me and Noguchi.” Only in 1997, when the old honbu dōjō opened, was I allowed by Sōke to train with all the Shi Tennō at the honbu. And not with anybody else. I obeyed, and never asked him why he ordered me that. More than twenty years later, it transformed my taijutsu to resemble Noguchi sensei’s taijutsu.
3. Sayû = Hidari migi
左右/sayû/left and right|influence; control; domination
4. Te dama dori is when you step on uke’s foot (ie deceiving him by stepping on his front foot). It is made of:
手/te/forepaw; foreleg
騙す/damasu/to trick; to cheat; to deceive
取/tori/taking
5. Each level of the Gyokko is linked to a specific Kamae,  variation of Shizen (or Hira), they are:
Ten Ryaku Uchû Gasshō no Kamae 
Fûten Goshin Gasshō no Kamae
Hano Banitsu no Kamae 
For more on these Kamae, check the Gyokko ryû at www.koimartialart.com
6. What you see (Omote) is NOT what you get (Ura)

From Shiro Kuma's Blog by kumafr

To say that yesterday night, the Honbu was packed would be an understatement. There were so many people that my camera couldn’t focus properly.
And there are still new people pouring in every day. Next Friday, I guess that some might have to train outside!

Sven, who arrived the day before, opened the class with a movement (grab + tsuki), that allowed sensei to dwell into the Tōtoku Hyōshi and many other concepts.

We all know Tōtoku Hyōshi, a biken jutsu Kamae where, in Hanza, we (supposedly) protect the body and dodge a Shuriken, with the blade put vertically in front of us. (1)

But yesterday, Sensei, teaching Mutō Dori, simply used his shoulder. Lifting his shoulder, he was deflecting the tsuki by turning in, and applying a kind of Omote Gyaku on the grabbing hand. This subtle lift of the shoulder acted as a Ô Sode (the shield on the Yoroi) and protected him, even though he was getting closer.

The movement was so slow and relaxed that uke was falling into a Kûkan. There was no opposition, no intention at all. Once again, he insisted on not putting any strength (Chikara janai), and on not grabbing. Then Sensei added a few times that we have to use “Nuku”, to slip into the distance.

Using Moguri, Sensei lowered his hips, throwing his elbow towards the face of Uke. There was no physical contact, but the attacker reacted with his whole body, which gave the opening for Sensei to apply a sort of Omote Gyaku. (3) 
This was not the regular Omote Gyaku as Sensei pivoting in,  grabbed the forearm and drove his four fingers deep into the flesh to reach the tendons.

I asked him to feel the movement, and you can see the result in the picture. It felt like being crushed by the claws of an eagle. While the pain was building up when he dug deeper and deeper into my forearm, I noticed that the rest of his body remained totally relaxed. Impressive … and very painful. Remember that pain is your best teacher.

Hatsumi sensei said, this grab was Shishin ken. (4) Too often, practitioners think of “shishin” as being only the pinky. In fact, each finger can be used to do it. (5) He also illustrated it by using his “claws”, with double digging on the face, the ears, and poking the eyes. (6)

During the rest of the class, Sensei showed how to apply all of these concepts against sword or knives. Being zero is the hardest thing to do. The brain understands what being “zero” means, but it is hard to express it with the body. In order to achieve it, you have to let go of the forms that built your taijutsu, and free yourself of any intent. As Yamaoka Tesshû said, even if you’re facing certain death, don’t hesitate and move forward.

After the Sakki tests, I spoke to Rico,  a new Shidōshi from Delaware Bujinkan Dōjō, who did a nice test. He said that “at first I had a lot of fear,  then I let go, and my body did it. I only knew that I succeeded when, standing up, I heard the people applauding”. The Bujinkan is about “letting go” and “not being afraid”, this is Kuki Taishō.*

On the mats, you will get pain. But each time you freak out instead of facing the opponent, you lose a chance to improve yourself. Training is useless if you don’t use it to develop your inner strength. Dōjō training allows you to learn concepts such as Tōtoku Hyōshi, Nuku, Moguri, Shishin Ken, and to apply them in your daily lives. If you don’t get that, then I think you are losing your time on the mats.

Don’t be a “nuku”. (7) Train harder with sincerity, and work to become a true human being by using the protection of Tōtoku Hyōshi !
___________________

1. 表紙/hyōshi/front cover; binding
2. 抜く/nuku/to extract; to omit; to surpass; to overtake; to draw out; to unplug|to do something to the end
抜ける/nukeru/to come out; to fall out; to be omitted; to be missing; to escape; to come loose|to fade; to discolour|to wear a hole (e.g. clothes)|to leave (e.g. a meeting)|to be clear; to be transparent (e.g. of the sky)|to be stupid; to be absentminded; to be careless; to be inattentive|to exit (a program loop).
Note: there’s also another “politically incorrect” meaning for this word.
3. 潜り/moguri/diving; diver|unlicensed (doctor, driver, etc.); unregistered; unqualified
4. 指針/shishin/needle ; indicator; pointer; index|guiding principle; guideline; guide
5. I think that this is because in the Tōgakure Ryû Ninpō Taijutsu book (published in 1983 by Sensei), the technique is only shown with the pinky. I have to repeat here, that this knowledge can only be acquired here in Japan when you train with Sōke. You have to experience it directly from the source. 
6. Sensei was always using two fingers,  one inside the eye socket, one inside the ear. Fernando, Pedro, Oliver and others can show you their marks. 
7. 温/nuku/idiot; dummy; slow person
* More on Kuki Taishō at http://www.koimartialart.com

From Shiro Kuma's Blog by kumafr

Koto Ryû is Yoko Aruki, in the same way Gyokko ryû is Jûji Aruki. (1)
Each fighting system of the Bujinkan has its particular details. In these two systems, because of the initial distance, the way to cross your legs while fighting, is logical. But this logic has to be enforced in your habits. And, believe me, is not that easy to get it right. (2)

We did some Koto Ryû taijutsu with Noguchi sensei, and I had a hard time crossing my legs correctly on each movement. I am more a Gyokko man.
I got it right only when I began to train more slowly and kept my feet facing the same direction. Slow speed in the acquisition process, is very important to get this footwork motion right.

As often in the Bujinkan, this is not the upper part of the body that matters, but the legs. You know that Bujinkan is about aruki. It couldn’t be more accurate than during this class.

Last Friday, Hatsumi sensei spoke about the difference between the levels of omote waza and ura waza. His point, was that omote is physical, and is mental. But depending on the fighting system you train in, and of your technical level, there are other interpretations.
Omote waza / arms, upper body – ura waza / legs, lower body 
Omote waza / simple – ura waza / complex 
Omote waza / standard teaching – ura waza / secret teaching 
Omote waza / beginner level – ura waza / advanced level 
Omote waza / obvious – ura waza / complex 
Omote waza / hands – ura waza / feet

On Sunday, Noguchi sensei’s movements were refreshing, and the lines of his legs defined a very nice Koto ryû space. The straight footwork of the Koto ryû have the correct distancing m and he could get his partner off balance without any strength.
At one point, he insisted on going beyond the form, destructuring the original waza, in order to adapt it to uke’s reactions. It was a nice warm up that made sense when the class with Sōke began right after his.

When in Japan, do not focus on the way Sensei and the Shihan unfold the techniques. Whatever they do, it will never be exactly what the original text say. Instead, try to “read between the lines” and learn how to “read” their movements. This is the best way to improve your taijutsu. Obviously, it requires that you already know quite well the waza of every fighting system of the Bujinkan.
Free flow comes from good basics. How do you want to adjust a movement if you don’t know it in the first place? Is impossible. Learn the waza, train the waza, then go to Japan and learn the flow of natural movement. This is why you train ride basics in your dōjō. The tenchijin leads to the ryûha (taijutsu and Buki). Ryûha lead to the honbu. There’s no shortcut. Excellence is based on the correct training in the fundamentals.

Often I hear practitioners complaining that classes are not for beginners. Maybe that is why Sensei keeps repeating that he is teaching for Jūgodan.
Understand me well. It is ok for beginners to come and train in Japan, but it will not be easy. At least they will have good memories.
Beginners should come for the omote waza, advanced practitioners for the ura waza. 
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1. Reminder to beginners: Yoko aruki and Jûji aruki are two different ways of cruising the legs. Toes and feet facing the same direction = Koto ryû ; toes and feet perpendicular = Gyokko ryû. 
2. Koto ryû having an initial distance of 2m, the movements are more aligned than in the short distance Gyokko, where twisting the body up and down is more logical (distance 60cm)