From 自然行雲流水 by 自然行雲流水

要

“ If you get the essential point, you don`t have to control everything.”
- Soke Hatsumi.

This year in the Hombu Dojo, Soke is raising our awareness to the Kaname or " essential element, essence, or pivot point " of the moment. Kaname is not something that is fixed or set. It is forever changing with the opponent and the environment. There a many ways one can look or try to grasp a better working knowledge of this. 
If we take Chess for example, the aim is to place the opponent in check-mate. That is, no matter where he moves, he is captured within the space. He has been given freedom to move, but this freedom is kyojutsu and, is not really freedom. Often it is like a game of Cat and Mouse ( neko no myojutsu ).
The opponent may move, but he is always pressured and captured by the presence of the other. The opponent may become frustrate and develop the feeling he/she is being “played with “ and relinquish their fighting spirit. This can be likened to the Gokui no uta where one holds the bee in between the hands, but it can not sting. The bee is free to move, but it`s power is rendered useless.
To train to "feel" the Kaname, we need to train slowly. We are often admonished in Nagato Sensei`s dojo to  Move, Stop, and Think. And, to look at training as a study of logic.
We are searching for the correct place to move. In budo, the correct place is the safest place. To find this place, we must train slowly. We must first move, then stop, and then think about where we are, where our opponent is, have we taken his balance, is our own balance ok, what are possible next attacks, can we see his weapons, are we aware of our environment, can we use our weapon, can he take it from us and, can we take our opponents weapon, etc. There is much to be learned. And, we can only learn to be aware of these things to a point of complete naturalness by firstly, training slowly and correctly. This should be common sense. 
As with any art form, there are fundamental practices that must be studied over and over again to further develop correctly before one can truly express oneself free from the constructs of form, etc.
This is also the natural process of Shu Ha Ri .
By training is this way, we are constantly searching for the best point. We are searching for the ultimate point to control the opponent. This is nothing new really. If people are training correctly, this has been the base of our training since the beginning. It is about refining our movement so we always move to the "essential point" to maintain control of the situation. Soke is plainly making us more aware of this now.
In the beginning, we start to learn this through kata. We study the kamae and the various distances that each control and, how they can be made stronger with weapons as an extension. The kata teach us about Taijutsu - the art of the body. Through correct kamae, we learn about balance. We then learn how to move in the kamae while maintaining balance and distance ( ashi sabaki ). We then learn to incorporate our upper limbs to apply locks, strikes, blocks, etc ( te sabaki ) in conjunction with whole body movement ( tai sabaki ).
Within these aspects we begin to become aware of the principals ( distance, angles, timing ) and their importance of in regards to maintaining freedom of movement while moving to the safest areas possible to maintain life. The principals enlighten us to the Kukan ( life space ). And, from there we are able to always move accordingly, to safely protect ourselves, and control our opponent - The Kaname.
Only through correct study and naturally pursuing the process of Shu Ha Ri, will we come to a skill level where we can become aware of and appreciate this. 
It is therefore important for everyone to remember that Soke is teaching to the highest ranks in the Bujinkan Dojo. It should also be noted that just because hundred of people have received the highest rank in the Bujinkan, it does not necessarily say that they have the actual skill level achieved to understand Sokes teachings. As ranks are sakizuke, the ju-godans must maintain complete honesty with themselves and train according to their actual ability and not what they think the rank they hold stands for. Sincerity is the key. People recieve a new rank and feel they have to “step up”and fulfill what they think the role entails. Stepping up because you think you should is not the way in my opinion. You step up naturally when the time is right. It is not a conscious decision. If it is, it is something based on your desire and what you think is right. To step up is something that happens as a result of just continuing with Bufu Ikkan. You just keep going and keep a level head about your rank. If you think your rank means something, you will try to make something of it and then you will fail. Move naturally. Don`t try to push the process. It is not yours to push. People that do just become nuisances in the dojo.
Everyone believes they are training correctly. But, what is more important is to have the goal to always want to improve. Relying on ones rank is not good enough. One has to earn their rank. It is important to understand that just because you are given a rank, it does not mean you have earned it or even deserve it. 
Upon recieving a rank, the student is reminded to remain humble and that the training is the most important thing. It is easy to see the people that are "really training", and not just "teaching". 
This aspect is also noting the essential point ( kaname ) of the martial heart: Sincerity.

Kaname is universal. We are all on the search for the correct path. The road to heaven, etc. But, this road ( as we know ) is not fixed and it is forever changing. The one constant in life is "change." If we cannot change, we will struggle and find it difficult to live a fruitful and enjoyable life. The kaname is also forever changing. 
In training, our partner will move. We aim to move naturally to the essential point or, the point that determines the outcome. This point is also the point where one is covered and free of openings. But, to get there, we must move using the principals of taijutsu and in kamae. Once that point has been established, we must wait for the response of our opponent, either from pain or loss of balance. With this change of movement, the kaname will change. We must therefore not stop and move to find the essential point again. We do this until we reach a point where the opponent can no longer move.
We observe Soke and the Japanese Shihan move precisely with naturalness and a feeling of conviction and unwavering spirit. They move with minimum effort, but with absolute precision. Often we feel trapped right from the first attack. When we move, they move with us. And then, we feel even more trapped. And, so on it goes. Their natural and precise movement is with structure. Their movements have no openings. This is from training correctly in the kihon etc.
They understand the Kaname. In fact, this is often what they are looking for in people when they perform a technique. The essential point of each movement. Often we see the Japanese training on the wooden floor in the honbu. They are training with minimum movement. Why? They are trying to find the essence or " main point " of Sokes technique. They are not trying to replicate everything he did. Not like everyone else on the tatami. Without searching and coming to understand the Kaname, the rest of the technique is based on nothing. In saying this, we see people doing wonderful looking demonstrations in classes but, do they know or are even aware of what the " essence " of the movement is? Or, are they just going through the motions and making it look like they know? 
Really, it comes down to experience and ones own Shugyo. Everyone learns and becomes aware of things at different times and through different triggers etc. It is important to accept and respect this.

Well, it has only been two months into the theme of the year in Sokes Dojo. I by no means understand this concept and will never profess to do so. This would be pure arrogance. What one can only do ( and this is the role of the shidoshi in my eyes ) is continually express ones experiences and thoughts based on continual exposure to training over the years. This is transmitting ones Shin Gi Tai and the lessons one has learned. Transmitting through the heart, technique and body is the way to truly express the "feeling" of the arts. This is why Soke says " only those that feel it can understand."

If you researching yourself, you will notice that Kaname has a variety of meanings. However, it is in general noted as being the most " important point ". 
To try and live lives simply, we must always try to look for the most important point. This is the art of discernment. We need to pin point the essential point for our lives and change with it constantly. 
The mark of a master is someone that can see through to the essence, the gokui of the what it is that stands before them. Soke has said it is the goal to live a simple people. And he says that this is ni fact quite difficult to do. Only if we come to know the kaname, can we possibly live plainly and as simple, natural people.
The concepts of Rokkon Shojou and Sainou Kon Ki have relevance here in the process of attaining this skill. However, I feel it is probably something "god given" and beyond human understanding that really allows people to achieve the "mind and eyes of god". 
This is a beautiful mystery and has been the search of mankind for since?. 

We are searching the way to live life where we always move in the right direction and to the right position. For many people, they would see those with this talent as lucky! And, protected/liked by the Gods.
Therefore, we need to live a just and righteous life to the best of our ability. In this way we will please the gods and move with nature.
Budo is a spiritual path. If you only consider the physical aspects, it is not budo.
This path is ( for me ) about coming to live in the moment. This moment is the "essence" or the Kaname of why I study Bujinkan Budo.

南虎

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From 自然行雲流水 by 自然行雲流水

The Bujinkan Dojo is a new entity, yet holds within it the cultural treasures and traditions since the dawn of Amaterasu. Soke has said that he is worried that the Japanese culture is moving in a direction where "traditions" are being forgotten. The role of the Bujinkan Dojo is to preserve the essence of the traditions through the martial arts.If people care not about the traditional aspects of budo, we are in a sence " killing " the art or saying that tradition is not important any more. The Bujinkan is a holistic art form.  We must learn from the past to assist with the development of the future. To do this, we must first study the past. In the Bujinkan, we do this from kata. Kata helps us appreciate the history, traditions and culture of the martial arts of Japan. We also come to experience how culture and people have evolved in both mind, body and spirit. This is in a way a practical or " hands on " sociological or anthropological study of not only the Japanese culture but the cultures of the world. In a very natural sence through the study of budo, the practitioners of the martial arts become Anthropologists and Philosophers. Budo requires individuals to come together and physically enter movements of combatative study. For many, this is an extremely challenging step. The dojo holds within it a great chance for each individual to truly develop a working knowledge of their humanity and place in the world. The dojo is a sanctioned area by Kami ( god ) to learn through hardship, the purpose and correct manner in which to connect with others to minimise violence. It is quite a dichotomy really. However, it is the only way to truly learn to value human life.  
Violence is to be avoided at all costs, yet the martial artist without the mind for peace, may rush into violence. Often it is said that all a good man has to do to defeat evil is to do nothing. Many people will see this comment as pacifist in nature. But to me, it is not. I have watched and listened to Soke, and I believe he follows the path of natural justice. I have thought about his manner of dealing with various issues and seen the results of this path way lead by Soke. i now try to build a greater capacity to trust in it as well.It is in fact strategy of the highest nature and maturity. It is allowing the Universe to uphold natural justice. To relinquish ones own desires and allow the power of nature to take it`s course is knowing the "mind and eyes of god". Those that need to be in control are in their own ego. The release of the ego is to understand Mushin. To move from a state of nothingness or zero is, to move as dictated by nature and not your own selfish desires. The martial arts is about relinquishing oneself to a higher power. It is often a very difficult thing to do because we cannot see this power. As a result, we cannot trust in it and hold onto what we know and believe with our own consciousness.  A step to trusting this power is the godan test. This test for both the giver and reciever is a move toward acknowledging and trusting in a greater power than ones own. In regards to the godan test, it is often discussed that the giver must emit a killer intention. This killer intention ( as described once to me ) is actually an act of compassion. It is also a test of the givers unification of shin gi tai. The ultimate goal of the martial artist is to win without entering the fight. The emission of sakki and making the reciever move is one way of testing this. We must consider why sakki is emitted. Any professional would try to hide this "killer intention" as he does not want his adversary to move or have the chance to defend himself. So, the emission of Sakki is for a variety of reasons.  
 
These things come to mind through the experience of training. The mind cannot understand these things alone. You have to learn from the body. This is patience. If you do not have patience to learn this way, there will be the desire to ask questions.  There are those who ask questions and want to know the answers to things that are too advanced for their actual ability and understanding. They may be given the answers but, they still do not know the real truth. Why? Because of their lack of training.
Even during training, it is important to learn to "feel" for yourself and "trust" your feelings. Often I am asked by a partner,
They say " Did I take your balance?"
I say " What do you feel?"
They say "No."
I say " There`s your answer!"
Often we all know the answers. If we just quieten our minds and take the time to be patient and feel a little more, we will come to understand this more and more. And, with this, self confidence can be born.
It is the same with the Densho. It matters not who sees the densho, even if they are translated in all languages. The fact is, very few people have received the training to understand the depth of the waza and schools. For me personally, I would only look to the older Japanese Shihan in this regard.
I was once approached by a person at a seminar after I mentioned a "secret teaching" from a specific school.
They said, " Why are you giving away secrets?"
I said, " Did you understand what I said?"
They said, "No."
I said, " Well, it`s still a secret then!"
 
 
南虎…

From Paart Budo Buki by buki stolar

Tsukubo is push pole, a long handled arresting implement, one of three basic in Torimono Sandogu, a long pole with T-shaped attachment

this is how it look my first one, it is not finished yet, next  it will be painting to look like real one,
this is for now, soon more pictures : ))



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From Bujinkan Santa Monica by Michael

Ghost in the Rain, Hyodo Rinsei, The Sanyutei Encho Collection at Zensho-an

I have been studying something in my training for 3 years. Ever since I witnessed Hatsumi Sensei show some henka during training that seemed to come from another place. But his explanation of the source was what was astonishing. It was a source of power that I had never considered in my training before.

Despite what you read here on my blog, I am largely a practical, show me, kind of guy. I like to read and write about the mysterious, but in the end, If you don't get out of the way, you get hit. But Sensei made the mysterious real for me that day.

To understand the source of what he was connecting to, I have been trying to connect to it myself for the last three years. And, as I have pointed out here, and in my 稽古記録 Keiko Kiroku training notes, I have had some success. Results which have astonished me.

It is difficult to explain this source of power. Hatsumi Sensei has been explaining it for many years, but if you are not ready to hear it it is meaningless. We can begin with an innocent question:

Where does henka come from?

A simple question that everyone thinks they know the answer to. I did. In fact I wrote a blog post about how to create henka!  It's not that my tips were wrong, they were just directed at someone who is just learning how to create henka. Or, someone who is training from their own intellect or ego.

I think it is important not to throw away this kind of training because it is very useful for discovery. And we need a foundation to grow from. So I stand by the tips I wrote about.

But the kind of henka Hatsumi Sensei showed he has compared to a changing flame. 変化 Henka can be read as 変火 Henka, changing flame. A flame seems to have no discernible form as it flickers and changes constantly.  It also changes effortlessly no matter what obstacle it encounters. And it burns out without warning. It is there, then gone. quite mysterious. Soke explains how we can glimpse its essence,

"The crucial thing for humankind when handling fire is to know that fire is an apparition, a ghost, and we should pursue this image."

He compares it to the spark of life. It is like that which causes birth, death, or the change between elements and states.

Soke says we can find the ghost of the essence in the writings of San'yūtei Enchō, a Japanese author / rakugo performer of the late Edo and early Meiji eras. He was/is known for classics in Japanese horror stories. You can imagine what feeling that horror would bring to your taijutsu!

When I first opened my eyes to this source in my training, it was because Soke framed it in terms of connecting to this immaterial essence that causes change. He had been hammering home the idea of connecting to your opponent. To his rhythm, technique and spirit. The concept being that if you had this connection, you could use it to protect yourself or counter his attacks.

This connection happens through the kukan. So naturally Soke suggested we open up the connection to something bigger than the two (or more) combatants embroiled in that momentary drama. This connection was to be made to the source of henka, of birth, death, flames…

In the three years since I have been training on this, I have developed my own strategies for making this connection. They are many, because this concept brings you to straight to the infinite. I will happily share some with you when I connect with you in training!

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From Paart Budo Buki by buki stolar

last week I need to do something what I plan for long, long time,

bokken with hamon and imitation of habaki, just need to put menuki and it will be like real sword

for now just few picture's, later I will explain







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From Bujinkan Santa Monica by Michael

Uto, Scenes from the Noh Theater, Tsuskioka Kogyo (1869-1927)

A sudden change in the atmosphere. The kukan shifts. The air itself feels alive. Only to be shattered by the tip of the bo.

This was the feeling I tried to communicate in one class. It was something I had experienced with Hatsumi Sensei and I wanted to share. But how to teach that?

How does this occur in a technique? How does the body and weapon come alive in that instant? And to make it absolutely crass, what are the mechanics?

In fact, the mechanics are super basic. Yet as with all basics, they quickly grow profound. We've been doing a lot of walking practice, or 足馴らし ashinarashi, in my classes recently. It's difficult to understand taijutsu without understanding this. Not just in our art.  Many disciplines start here, including Noh theater,

The walk is so important in Noh dancing that the highest compliment that can be paid to a player is that his walking is good. - Carl Wolz, 1976

The experience I had with Hatsumi Sensei was of the movement through the kukan having a particular quality to it, a particular way of walking. Sensei described it this way,

"You've got to walk like a Noh actor moving through yūgen 幽玄."

I've written about yūgen 幽玄 before, but how exactly are we supposed to walk? What do you do with your feet and legs? How do Noh actors walk?

There are many styles of walking in Noh, for example:

Ashibumi 足踏み : stamping
Uchimata 内股に: inward walk
Waniashi 鰐足: pedaling
Sotomata 外股 : outward walk
Tsumasaki 爪先: tiptoe
Yokoaruki 横歩き:side slide
Yokoaruki 横歩き: side cross step
Ashi o horu 足放る: side stamping
Shikko 膝行: squat walk


But before a Noh actor learns any of those comes suriashi 摺り足 or Hakobi 運ビ. This comes from 舞 Mai which is an old style of traditional dance. Mai means "to circle." In Mai the feet mostly stay in contact with the ground. While the arms gesture slowly and gracefully. This walking  has the soles sliding along the ground so lightly the performer appears to float.

If you study this movement through the kukan and Yugen, you may look towards Noh as an inspiration. The artist John Brzostoski gives a great description of the feeling of Yugen in a Noh theater,

"It appears upon the blank stage almost as if in a cinema, in slow motion, at the wrong speed of a recording, a stretched tape about to snap, pulled into intolerable pauses of holding breath, lack of breathing, lack of thought, the complete comprehension of all movements. You know where everyone has been and where everyone is going."

For me, that is what control of the kukan feels like. When I get it right anyway. The advanced form of this walking has a quality of 引張り間 hippari ai, pulling something or someone towards yourself. And if we go back to the roots of Noh Zeami tells us to walk so that, 目前神後 "the eyes look ahead and the spirit looks behind"

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From 自然行雲流水 by 自然行雲流水

Henka derives from your Kihon. If your Henka is not working, go back to the Kihon. How many people do this? The Shihan move with structure in their henka. They have left the forms of the original kata but, use the structure and principals within them. When Soke says that you don`t need the forms,kamae etc, he is talking to the people that have done them for many years. The 15th dans he says. Don`t try and rush in and understand Sokes movements etc. Train according to your rank. Even if you attend classes with details on subtleties in the taijutsu, are you really capable of understanding them? Are you at a point in your training that you can integrate these subtleties? It`s like trying to run before you can walk.
Don`t neglect the forms and kata of the Bujinkan. You will learn the process of training and come to understand the concept of Shu Ha Ri naturally from experience, not just from reading or being told about it.
Soke and all of the Shihan have, and still do, revolve their training around the structure learned from kihon and waza of the Bujinkan Ryuha. You can see it. The Shihans level of taijutsu is a result of training correctly for many years. But, it seems in this era, everyone is trying to jump forward a few decades of training to do what is being taught at the Hombu. This is not possible. People need to wake up and think about where they truly are. Remember, the Bujinkan ranks are Sakizuke. The Bujinkan is alive due to this. Other arts that have set standards ( regardless if they become skilled quicker in technique ) create people with boundaries and minds set in form. This is dangerous.
I`d like to say that the Bujinkan Dojo has developed vastly. The Bujinkan is natural and it`s showing this throughout the world. Just like mother nature, the Bujinkan is growing and developing freely. This is as it should be, I feel.
There are no shortcuts. There is only constant self re-evaluation through correct training in body,mind and technique.
The more you train and really get honest with yourself, you will see where you truly stand in actual skill level. This is very confronting and, many people dare tread there I feel. After generating a reputation, people feel they have to protect it or, they will lose students. They cannot look like they do not know something in front of their students. This is the end for them really.
It is important to understand your shortcomings and train accordingly. In fact, I think the more you come to terms with your place in the dojo, you will become lighter and enjoy training more with a renewed focus and knowing that your own shugyou is all that matters.
To know, is really to learn that you don`t know. This keeps the heart on track and the mind on correct training. The more I train in the kihon, the more I become aware of and develop a more in depth appreciation of the lessons that kata, kamae, and the principals offer. You also naturally come to gain a better appreciation of history, culture and the Japanese lifestyle. If you put too much of your own thoughts and desires into the training, you will push these learning opportunities away and move toward your own way or style. If this is the case, don`t call what you do Bujinkan and leave.
Nagato Shihan said to me that people around the world are teaching to use "no power" too early. He said, people are too soft and have not learned how to form correct kamae, blocks,strikes,kicks etc.
People are training in a lazy way. If you neglect the foundations, your future training will suffer greatly and, so will your students. Even if you are small, a woman, or have a weaker constitution, correct training in technique in conjunction with an understanding of the principles etc, will allow you to apply self defense. Remember, we are learning an art form. Everyone needs to understand that just like in Aikido,Judo,Karate Do etc, all the students need to follow the same path. If you cannot accept this. don`t begin training. It is only after a certain ability has been attained that you can start training with more of your own face. This time in the Bujinkan is when one reaches the level of Godan.
Before godan, the student trains hard and does what the teachers says.
Do not make excuses for your lack of training.
Our training is Shin Gi Tai training. We practice to develop these three essential points and unify them. This is the ultimate goal of bugeisha, according to Soke. We can also view this as a Sanshin. Therefore understanding and maintaining the heart of a three year old that lasts for a hundred years.
People say Budo is not about power or strength. That is true. But, it is about strength and power from correct body alignment and technique. It is true that with correct technique, the power will come.
Do not concentrate on power, concentrate on technique, your spirit, and your body. With endurance and focused training over many years, we all may come to have skills like the Shihan. However, if we just blindly follow them without knowing our true level, it will be detrimental to our development.
You have to have the ability to discern.
The Shihan and Soke are just training. This is all they do. They are not teaching. Don`t go to Japan and think you will be taught.
There are people here that tell you they know, and many people are attracted to that. Be careful. Often they are just good talkers. The proof is in the pudding. The art of observation is very important as is the ability to read the atmosphere of the moment or "Kuuki Yomu."
There is much happening in the dojo. If you are not open or have an overflowing teacup, you will miss a lot.
The only way to understand this art is to experience both sides of training. That is, the side of Uke and the side of Tori. Both equal %50. Therefore, together you are recieving %100 training. If you cannot be an uke, you really can only learn %50 of the martial arts. If your ego won`t allow you to give yourself, then you will not learn. Training is about understanding your spirit and Rokkon Shojou: the art of purifying your senses.

Thoughts on a cold winters morning.

南虎


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From Bujinkan Santa Monica by Michael

Blue Biker, Kyoto. photo by nWevurski

Lately I've been studying Kukan no Kyūshō 空間の九勝 in my classes. When Hatsumi Sensei introduced this idea at the 2011 Daikomyosai, not many seemed to have heard of it before, but it made sense in the way elegant mathematics make sense. In other words it just felt right. But that doesn't mean I knew what to do with this feeling.

I decided to look into what I felt and observed from Sensei's classes. What is a good way to study kukan no kyūshō? If you've been receiving my keiko kiroku training notes you have seen me describe various strategies for doing this. To get my mind around this concept and be able to use it in my taijutsu requires studying it from many angles.

One idea we were working with the other night was a movement Soke described as 撚り型 yorigata. This involved spinning the sword through the kukan after twisting the body. The twisting action begins with with exposing your own 隙 suki to discover or open up suki on your opponent. For example if you want to strike the opponent's left side you first expose your left side. Then when you twist or pivot there is the opportunity to connect to kukan no kyūshō in that moment.

Hatsumi Sensei describes what may happen in that moment as "二転三転 niten santen," which is to change again and again or be in a state of flux. The truly odd part about this is if you have found the right kyusho in the moment, these changes will be hidden from your opponent. From there you can strike or act freely, without danger. Soke says,

The place where one cannot see, it's here where changes to the extraordinary happen.

I definitely witnessed these extraordinary changes while in Sensei's classes. And in my own training there have been moments from this study that have surprised me and created wonderful results. Those moments are some of the gifts to be found in our training. You can find them too- they are just there waiting for you in the kukan!

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