From Shiro Kuma's Weblog by kumablog

Sunday – Honbu dôjô – April 4th

Each Japan trip, the first class with sensei is always some kind of event and this Sunday was not different. He began by a long speech about chivalry playing with the meanings of kan – kanroku (dignity, presence) and kanpeki (perfection) which I found interesting after what we said about perfection in the last post.

Even if the “path of perfection is as important as the path of failure” (HS – March) our attitude has to be the one of a knight (kishi) focusing on his goals even at the risk of his own life.

Yesterday, sensei reminded us that Japanese words always have several interpretations, so we might see here a link with the “ku-kishi(n)” and become a knight without intention. As he said, “tori has to become transcendent, clear because this is the way of rokkon shôjô. (…) We should be able to have the creativity of a music composer and do techniques sometimes with a touch of humor, with a smile” (HS – March). But the technical aspect of our actions is not important, what matters is the result in becoming a true knight, a true human being.

To develop this chivalry (kishidô) attitude is a long process and many practitioners are not close to achieve it, but it goes here as well as with everything, perfection takes time and a lot of work. You can move the needles of your watch forward (technique) but this will not change the time passing (feeling). Kanpeki (perfection) is a long process requiring patience and commitment.

In India it is said that an elephant knows the time of his death. Death is the inevitable end of life and we must be aware that it is coming at one point. As sensei said yesterday we have to understand that what we learn in the dôjô is the link between life and death. A real knight should not be afraid of death as it is the logical end of the path. In March he said that: “”If you can smile in the face of your enemy you are a real master – if your enemy dies with a smile in his face – thats rokkon shôjô“.

Even though it sounds a little serious, we have to keep this ability to laugh in any situation and face the consequences of our actions without having any second thought. I often tell my students to be “face value” and responsible of their actions. Whatever we do in life is interfering with others and we should act properly. What we are learning through budô is a way of Life not a set of techniques. The techniques are the excuse to help find the solution to the questions we have. By training death techniques we learn how to become more human and to be alive. Every action bears some kind of knowledge and even if our experiences are not nice to live we have to learn from them this is the true meaning of “shikin haramitsu daikomyô”. Through permanent training in the form we discover that whatever we experience is positive at some point.

This is always a win win situation.

By understanding the values of chivalry, by becoming a knight we accept death and laugh at it like a real master. This is what the Bujinkan is all about.

By the way, did you notice that kishidô includes shidô, “samurai code” or “chivalry”? One of the meanings of shi being death therefore a shidôshi can be seen as a human who died to himself to become a perfect knight, i.e. a bujin, a military spirit connected to his environment.

So are you a true shidôshi?

From Shiro Kuma's Weblog by kumablog

Narita 4:15pm April 3rd

This is Saturday in the middle of the day. The custom process was so long that I miss the bus to Kashiwa therefore I have to wait two hours. This 41^st flight to Japan went fast, I slept.

While queuing I was watching the efficiency of the Japanese officials at the immigration compared to the ones in Paris. After more than twenty years visiting Japan to train with sensei, I am always amazed at their working attitude. Back in 1980, I remember watching a man sweeping the street and staring at him for a long time. He was acting as if the whole economy of the country depended upon the quality of his work.

Efficiency here in Japan is not only a word it is a philosophy. This is the same when it comes to training in these ancient waza regrouped in the nine schools of the Bujinkan.

What is efficiency all about? It is about surviving, about staying alive. In a highly competitive society or in a fight the rules are the same. One has to do what is necessary not to be destroyed. Too often, the westerners are looking for something looking good, or exotic. Fighting or living is not about beauty it is about keeping your life.  And if you can reach the beauty in your actions this is on top.

It is like the sword. We have heard many teachers for years saying that you should not damage your sword when fighting and always block with the mune. Even if it is always better to do that in order to keep your weapon in good shape, the real question is: “do you prefer to save your blade or your life?” In the classical 47 ronin depicting the values of samurai, the author explains at the end during the final battle in Kira’s household that the hero whose name I don’t remember right now was fighting so much during that day that his sword resembled a saw at the end as the ha was totally damaged! I guess that he decided to protect his life rather than protecting his blade.

In my opinion this worshipping of the sword is quite modern and must have taken place when Japan was already pacified and under the strict tokugawa dictature (1603-1862). But in the old days, the ones of the Tachi, only efficiency on the battle field mattered. The image of the invincible samurai spread by the Japanese government during world war II to gather the national feeling and relayed extensively by westerners having no understanding of the Japanese culture is the reason for this mistake.

The Bujinkan is about training in the ways of the muromachi era where those modern values didn’t replace yet the true value based on the individual. So do not be so concerned about looking good. As sensei said it recently, “the path of success is important and the path of failure is as important too”.

In 2004, we entered the world of Yûgen no sekai or the world/dimension of elegance. The whole idea was to counter the attack before uke actually launched it. In short, we are blocking the decision before the attack comes. Funnily the Japanese language considers this ability as being elegant. The least we can say here is that this yûgen/elegance is pure efficiency and pure beauty.

Now if we look at it from a different perspective, we understand that beauty and elegance exist already when they are not manifested, not visible yet (we move before the attack). From that we can draw the conclusion that beauty is not physical, but that it is a truth transcending our vision of the reality perceived by our senses. Maybe this is why sensei introduced shiki, the sixth sense the year after during the kasumi no hô year.

Shiki is total awareness and this is what brings efficiency in everything we accomplish. When shiki is within your actions, then mushin can be attained.

From Shiro Kuma's Weblog by kumablog

I was speaking the other day with a young teacher, student of mine and I was happy to hear that “kamae and ukemi” were the key to understand the whole Bujinkan taijutsu“.

For this teacher, this was like a revelation! Sometimes in our lives we find a book that opens up a total new perspective of life. This comment to me is of the same quality. After training for many years and thinking that you know your basics,  you become suddenlyaware of a different quality in your basics. As Durckheim wrote one day: “the quality of the depth depends upon the depth of the quality”.

By repeating and teaching those basics (here kamae and ukemi), one day you cross an invisible border deepening your understanding of the whole picture.

The foundations of taijutsu lie in the permanent polishing of your basics this is why they are so important. Whatever your rank, training and teaching those basics is the key to generate new freedom in your own movements and reach this natural movement that sensei refers to.

Each class, whether you are a beginner or not (this includes also the high ranks) should “generate” this new depth in your understanding.

I always push my students to open their own dôjô to give them a chance to get to this “enlightenment” more rapidly.

One day I remember sensei telling me: “arnaud you have to teach what you have to teach, and you have to train what you have to train”. It took me along time to understand this Bujinkan koan. Today my feeling is that through the teaching of your students, you are actually teaching yourself more intensely that if you were attending a class. The teaching process forces you to find solutions to problems you never suspected before because each one follows different mental patterns. 

To use a metaphore, I would say that you understand the plate in which you are serving the food. The student is mainly interested in learning as many techniques as possible, and as a teacher you supply them endlessly. At one point though, you begin to consider the plate itself (the support) without which the food could not be served. This plate, this support in the Bujinkan are your basics;

Remember that a teacher is only an old student, even if too often high ranks tend to forget it. When in Japan, my mindset is the one of a true student and I make the same mistakes as everyone during sensei’s and the shihan classes. But this is how we get a chance to evolve, and we have to create this chance as often as possible. Now what gives us access to this are the strong basics we keep training and teaching in the dôjô.

Natural movement cannot be attained without a permanent study of the basics. And these basics well understood will, one day, unveil a new reality. In a way this is exactly the process detailed in the shu ha ri (see previous posts).

So, next time you come to teach or to train in your dôjô and once the class is over, please ask yourself:

“what did I generate today?”

From Shiro Kuma's Weblog by kumablog

Tachi kumiuchi is not about cutting, crushing or even hitting; it is about finding the openings in uke’s body in the midst of an ever changing encounter. These openings get visible only if you are connected to: space, time, and the opponent at all time. As always “simple is difficult” and to find, to keep, and to use the connection efficiently is very hard.

We have to find the connection to the situation to move in harmony with it. We have to be a small boat floating on  the sea and following the rhythm of the waves, no intention, no destruction. 

It is the same with budô, we have to go with the nagare (flow). En no kirinai is the key to understand that and keep the connection with our environment (human or not) and solve the problem. But we often think too much and this permanent thinking hinders the results of our understanding. Too often we want to find a technical solution to  the fight (to life?) by over-analyzing, over-reasoning and over-thinking everything.

 “Enlightenment cannot be found through the senses” said Sensei once. And becoming natural is to go beyond our senses in a realm of possibility not limited by our vision/understanding/perception of reality but by getting access to a dimension where mere reasoning is not working. This is the “zero state” or “natural state” taught by Sensei during many years. This is now our goal, our objective.

The moment you understand that the natural connection between everything goes through your body (and not only the brain), you reach the mushin state and you become aware of the implicate world underlying the explicate world that we sense.

Sensei said recently that “kan” in bufu ikkan meant “going through” and this is exactly this connection between the visible and the invisible realities that we can link here. We become able to see through the illusions of the visible reality to have a glimpse of “Reality” to find the openings to off balance uke and be happy!