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SANSHIN NO KATA with MATS HJELM (Riga 2011)

From Budoshop by BUDOSHOP.SE

Sanshin no kata and Kihon-happo is the most fundamental and important techniques in the Bujinkan Dojo. Five blocking techniques and five counter strikes was taught; the basic form and also jissen feeling.
 
This video is from a seminar in Riga, Latvia in February 26th 2011. This is day one of two. The first day the theme was Sanshin no kata and the second day Juttejutsu.
 

45 minutes, 572 Mb for $10.99

This video is not available as DVD!


On this video Mats was teaching the Sanshin no kata. He taught the basics, and more self defence and real responses. Without weapons and with weapons. There is five different ways of receiving an attack, and five different ways of counter attacking.

三心の型 SANSHIN NO KATA

地 CHI (earth)
水 SUI (water)
火 KA (fire)
風 FŪ (wind)
空 KŪ (void)
The techniques is called…

The video is 45 minutes, and 640 x 360 pixels, h.264 and AAC.

Recorded in Riga, Latvia February 2011

Sample clip from the video

www.youtube.com/watch?v=tN4XcGbDsm8

For a longer article about this seminar, see Mats blog.

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Sanshin no kata with Mats H (Riga February 2011)

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This video is from a seminar in Riga, Latvia in February 26th 2011. This is day one of two. The first day the theme was Sanshin no kata and the second day Juttejutsu. Sanshin no kata and Kihon-happo is the most fundamental and important techniques in the Bujinkan Dojo. Buy and download it here... www.payloadz.com For more information click here... budoshop.se
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Earthquake in Japan

From Shiro Kuma's Weblog by kumablog

 

Dear friends,

March 11, 2011, major earthquake & tsunami in Japan

I hope that Hatsumi sensei, the Japanese Shihan, and all our friends training and/or living in Japan are in good health after this major earthquake (8.9 on the richter scale).

Stay tune with facebook as many of our friends in Japan communicate  through this network.

Arnaud


神妙剣 Shinmyoken: a Victory Without Killing

From Bujinkan Santa Monica by Bujinkan Santa Monica

There is a Buddhist idea that when we kill another being we assert the radical difference between us and them. And this would ultimately be an incorrect assertion. But killing is all around us. It is part of the very fabric of nature. So what do fighters do with this?

This is a great mystery in life and martial arts. One of the most mysterious secrets is that of 神妙剣 Shinmyoken  or the life giving sword. At its most basic level it is a technique for overpowering your opponent without injuring him with the sword. This simple idea contains many mysteries, the first being, why would you endeavor NOT to kill your opponent?

This lesson comes to us in the form of a sword, but it could be any weapon. The sword clarifies the feeling of life and death because it is a very fine (and sharp) edge between the two. Hatsumi Sensei constantly reminds us not to kill. It takes a lot of control with such a dangerous weapon to use it without killing. Sensei tells us that the Ninja understood that ultimately no one is victorious in war. Everyone loses. Hatsumi Sensei says the Ninja's idea of Shinmyoken was born from this understanding.
"Good weapons are unfortunate instruments.
People hate them. So someone with Tao does not rely on them . . .
Weapons are unfortunate instruments, and not the wise man's instruments.
When he uses them because there is no other choice,
he stresses straight-forwardness and, in victory, does not praise himself."
Lao Tzu, Section 31
But Hatsumi Soke doesn't suggest we become pacifists. Wrapped up in the mysterious sword of shinmyoken is also a strategy for combat. Shinmyoken is used for judging the crucial point on the body and it can be where the tip of the sword settles and finds its target.

There is an interchange of tai and ken. Sometimes you present the attitude of your body as the sword and the sword as your body. But you must also see this exchange in the opponent's body and sword. So your observation (見ken) finds the correct point on his body. The mind must be in perfect harmony with the body and sword.

Shinmyoken is also a part of understanding this admonition Soke often tells us,
"Hell gapes beneath the upraised sword... Step in! And Heaven is your reward!"
That's nice to think about, but how do you step in? With shinmyoken! Entering with
shinmyoken means entering with a free and natural body, and free and natural mind, mind
and body and sword as one.

切り結ぶ刀の下ぞ地獄なれ、ただ切り込めよ神妙剣
Shinmyoken was deeply promoted by Yagyū Munenori 柳生宗矩(1571-1646) a Japanese swordsman who was appointed official sword instructor to two Tokugawa shoguns. Yagyu’s style is known as the Shinkage-ryu, for centuries the official style of the Tokugawa dynasty. His spiritual mentor was Zen priest Takuan.

Munenori proposed the idea of a “life-giving sword” - the notion of controlling an opponent by the spiritual readiness to fight, rather than during the fight. This may end a fight before it ever begins. But it also is the ultimate sutemi, because you must be willing to stake your life on it. This is how the old cat wins in the Neko no Myojutsu story.

Munenori wrote,
"If you want to strike at your opponent, let him strike at you first. The moment you succeed at having him strike at you, you have succeeded in striking him."
This really gets to the heart of the idea of no separation between attacker and defender. You kill him and you are killing yourself. Something Hatsumi Sensei often reminds us. The shin of shinmyoken can refer to the divinity, core or spirit of the combatants. This shin gives rise to the mystery, or myo, of the outward appearance of the clashing swordsmen. Even if you slice him open you will not find his shin.

I was in class with Hatsumi Sensei when he told the Jugodans that were present that they are always taking the godan test. They are also always giving it. Taking the test is like dying, and giving it is killing. But the killing happens through you. Soke said it is kami binding with kami. Shinmyoken as divine sword.

This transforms the nature of killing into the natural flow of life and death.


How to Win a Sword Fight

From Bujinkan Santa Monica by Bujinkan Santa Monica

Edo Wonderland Sword Fight, photo by -ratamahatta-
If you are any good with a sword, Hatsumi Sensei says you can win without drawing your sword. He suggests this to us by pointing out the example of the famous Zen sword master, Yamaoka Tesshū (山岡 鉄舟, June 10, 1836 - July 19, 1888), a famous samurai of the Bakumatsu period, who played an important role in the Meiji Restoration. He is also noted as the founder of the Itto Shoden Muto-ryu school of swordsmanship.

One day Tesshu had a sword contest with a famous sword teacher, Asari Gimei. They fought for half a day and Tesshu was defeated. Tesshu became Asari's student and threw himself into Zen practice to try to understand the nature of his defeat.

As part of his search to understand what happened to him, he was given a koan to study by Tekisui Roshi'
"Crossed swords; neither permits retreat.
The sword-master, like a lotus in the fire,
Has a heaven-soaring spirit."
This advanced koan shows both the problem presented by a fight and the solution. Tesshu sums up his problem here:
'[When] two swords cross, all thoughts turn towards striking the opponent.'
Tesshu explains that the desire to strike an opponent while avoiding being struck is deluded. Not because this is a physical impossibility but because 'Originally, the mind is thoughtless like a bright, unclouded mirror...When the mirror is completely clouded, nothing can be reflected.' He continues 'When confronting an opponent, thoughts of striking or being struck indicate ignorance and illusion.'

Tesshu struggled with the crossed swords koan for three years of training. One morning while sitting in Zazen, he had a breakthrough. He stood up and went to fight his teacher Asari in the dojo. Asari realized right away that Tesshu had pierced through the lesson and declined to fight. He formally named Tesshu his successor and never again picked up a sword. Tesshu became a famous sword instructor who taught the way of the sword as a spiritual path.

So what happens when you cross swords with an opponent? If you are not in Zanshin, you may experience two states of mind. One is a calculating, worrying state where the mind is constantly questioning: Can you hit your opponent? Can he hit you? How can you enter, is there an opening? Does he see an opening? Can you trick him? Can you try this move or attack? Does he know that strategy and will he use it? This state is limiting, creates fear and you are defeating yourself. The limiting thoughts are never ending...

The other state lets the whole universe run through you. You erase the self and there is no you, just boundless possibility, unafraid of being cut or cutting. Your opponents efforts are no problem whatsoever. Attacks dissipate like mist.

Hatsumi Sensei says that Tesshu found this enlightenment by hearing the song of the gods in his heart. Soke describes this gokui (essense):
"In the world of martial arts, one should not stick to strength or weakness, softness or hardness; rather one should transcend physicality and understand the void, 'ku,' regarding the body also as empty."
Hatsumi Sensei goes on to explain how to use this gokui to win without drawing your sword,
"...prepare your body and show courage, the true gokui is the mind. Win without without drawing your sword. If you draw, do not cut down; bear patiently, and know that taking a life is a grave thing."


Det stora semmellägret i Gävle

Årets träningsläger sponsrat av Svenska Bujinkanförbundet hölls i Gävle den första helgen i mars 2011. Arrangemanget sköttes av Patrik Johansson och medlemmar från Bujinkan Gefle Dojo. Inbjuden instruktör var Sveneric Bogsäter som varit bosatt i Holland de senaste 20 åren.

Det kom ungefär 75 träningssugna deltagare från hela Sverige för att träna och umgås. Årets Bujinkan-tema är Kihon-happō. Sveneric öppnade med att säga att temat för lägret är Kihon-happō med shūtohanpa principer. Vilket betyder att man gör tekniker halvfärdigt. På så sätt övar man på att överge sitt ego som vill hålla fast i det som man redan kan, och istället gör något fullständigt oväntat. Det är ett abstrakt tänkande och aningen svårbegripligt, vilket också är meningen.

Kihon-happō består av åtta grundtekniker som vid en djupare analys blir åtta grundprinciper. Man kan ytterligare dela upp dom i två, ura och omote; förenklat, att fälla uke bakåt eller framåt.

Sveneric började med att låta någon frivillig att visa grundutförandet av omote-gyaku den första tekniken i toride-kihon-gohō i Kihon-happō. Sedan utgick Sveneric från denna teknik och visade detaljer och principer obeväpnat och med olika vapen.

Efter att ha sett oss (några?) ha alldeles för bråttom men ändå missa detaljer citerade Sveneric Wyatt Earp, “Fast is fine but accuracy is final. You must learn to be slow in a hurry.” Att vara snabb är okej, men ni måste lära er att skynda långsamt (fritt översatt). Med rätt tajmning och positionering behöver man inte vara särskilt snabb bara man gör rätt.

TsukiEn sak till vi fick kritik för med all rätt (jag håller fullständigt med) var att våra attacker, slag var ganska pinsamma. Jag har själv upplevt många gånger att man känner sig ganska säker på att inte bli träffad när man tränar här hemma, och man blir lite för avslappnad. När man som instruktör ber en Holländare, Tysk eller Kroat till exempel leverera en attack så är det en helt annan känsla. Flyttar man inte på sig så kommer slaget att träffa hårt. Träningen blir på en helt annan nivå. Så när Sveneric på ett vänligt sätt förklarade detta för oss hoppas jag att vi tar åt oss detta och tar attackerna på lite mer allvar.

Personligen tycker jag att man kanske bör attackera nybörjare lite mer försiktigt, men är det ett svartbälte man attackerar så bör slaget så länge det är rakt vara fullt ut för att båda två ska kunna träna mer realistiskt.

Ett stort tack till Patrik och grabbarna i Bujinkan Gefle Dojo, jag tänker på mannen (och hans flickvän) som bakade och bjöd alla på semlor. Det var en riktigt trevlig överraskning som blir svår att toppa för den som organiserar nästa års Bujinkan Sverige-träningsläger.

Grattis också till Jim och Hasse, det var verkligen på tiden!

För mer bilder från lägret se min hemsida.

/Mats – Kaigōzan Dōjō

Riga seminar in February 2011

From 8þ Kabutoshimen by admin

The past weekend I was invited by Juris from Bujinkan Kurokawa Dojo in Riga to teach a seminar on Sanshin no kata and Juttejutsu.

On Saturday I showed and explained the way I feel is the base for Sanshin no kata. First we did the traditional warm-up routine; doing the first technique five times on the right side, and then five times on the left side, and finally ten times alternately on right and left side. Then the same with all the other four techniques. Sanshin no kata consists of five simple techniques…

Sanshin no kata

三心の型 SANSHIN NO KATA

地 CHI (earth)
水 SUI (water)
火 KA (fire)
風 FŪ (wind)
空 KŪ (void)

In the early 1980′s there was a “guy” that had only been training a couple of years and interpreted these techniques with Buddhism and created his own philosophy around these techniques. He wrote many books on the subject, and almost everyone copied his idea. It was a very nice idea, but it was not the Sanshin no kata that Hatsumi Soke taught as many people believed at the time (and unfortunately still believes). Do not think of the elements too much. Just simply look at them as a way of counting, nothing else.

Some people talk about three different ways of doing these techniques and they also have a name (shoshin, gogyo, goshin). I have never been taught this by Hatsumi Soke or any one else of the Japanese Shihan, and I have never seen the source for this. So I’m not teaching this, but I think this also is a good idea. I think it is important to always look at things from three perspectives. For example left, right and middle. The way I taught on the seminar was the following.

The principle of capturing, strike and quickly capture again

Solo training, try to get the form correct and understand all movements, angles, timing, distance, technique, kamae and everything else. I heard that even the Japanese Shihan who have been training for 30-40 years still do this every day. So there is no reason for you to think that you have already learned it. I to still discover many things when doing the forms.

With a partner you will understand the the solo training forms better. The forms you do in solo training will never bee exactly the same when done with a partner, you need to adjust according the way your partner attacks. We did the base (as I see it!) with five different blocks and five different strikes, then moved on to applications and more direct response from natural posture.

Using weapons will increase the understanding even more. If you use a weapon try to keep to the ideas we learn from the forms. But small adjustments are done according the characteristics of the weapons used.

http://www.youtube.com/watch?v=tN4XcGbDsm8

This 45 minute video from the seminar is available for instant download at BUDOSHOP.SE

十手術 JUTTEJUTSU

the JutteThe jutte or jitte (十手), literally meaning “ten-hand” (i.e., the weapon with the power of ten hands), is a specialized weapon. In Edo period Japan the jutte was a substitute for a badge and represented someone on official business and was carried by all levels of police officers including high ranking samurai police officials and low-rank samurai law enforcement officers (called okappiki or doshin). Other high ranking samurai officials carried a jutte as a badge of office, “aratame” or official inspectors including hotel, rice and grain inspectors carried a jutte.

On Sunday we did the six techniques from the old Hanbo, Tessen and Jutte book published by Hatsumi Soke in 1984 ca. It has six basic techniques, we did them all. In 2003 the Bujinkan theme was Kunai and Hatsumi Soke taught five of these techniques using a Kunai. The weapons are different so adjustments need to be made according the characteristics of these weapons.

落花 Rakka technique

We studied the following techniques with Jutte in mind (not Kunai), first the basic form and then variations and applications.

桐之一葉 KIRI NO HITOHA – falling paulowina leaf (arrival of autumn)
落花 RAKKA – falling blossoms
水鳥 MIZU-DORI – water bird / 五輪碎 GORIN KUDAKI – five rings crush
雷閃 RAI-SEN – flash of lightning
竜下 TATSUGE – inferior dragon
廻捕 MAWARIDORI – revolve and capture

The training both days seemed to be successful and everyone seemed happy about it. I sure had a good time both in the dojo and outside before, between and after the trainings. The first time I was in Latvia in 2002? I asked about traditional masks but I didn’t know so much about them that they understood what I meant. So after the training Juris surprised me with a mask I asked about nearly ten years ago.

The arrival of masked visitors

This practise is variously referred to as budēļi, čigāni “gypsies, going gypsying”, kaladnieki, ķekatas, maski “masks, going masking”, nabagi “the poor ones”, etc. Although this practise could occur at any time of the winter (between Mārtiņi and Meteņi ), it was particularly common on Christmas eve. It is strongly reminiscent of the tradition of mummers and mummering in Great Britain and Newfoundland.

Latvian “mummers” might dress up as animals (bears, horses, cranes) or as Death. They would go from house to house and were warmly greeted, as they were assumed to drive away evil spirits. They would arrive in groups in front of the house, and sing songs and dance. Then they would be invited in and fed with bacon buns (pīrāgi), butter, sausages, and given ale to drink. They made a special effort to disguise their voices and mannerisms, so that no one would be able to guess who each one was, but if a mummer was correctly identified, he or she would have to “unveil”, i.e. remove the cloth which was covering their face.

It is still common for children to be required to recite an appropriate verse before receipt of their presents (there are many).

Vai, lielie ziemas svētki,
Puiši trekni, zirgi vāji;
Puišiem alus, brandavīns
Zirgiem tukšas redelītes.

Oh my, Christmas time
The lads are fat, the horses lean;
The lads get beer and whiskey
But the hay racks are empty.

I’m happy about the whole seminar, and especially happy that people also came from the neighboring countries Estonia and Lithuania. I was asked to come back after summer, maybe in August. I’m already looking forward to it.

Thank you Juris and everyone who attended and made the seminar possible.

Happy training!

Click here for more pictures from the seminar.

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