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Aprender a pedir es fundamental para la sanación Creencias y procesos oncológicos

From Gassho by Unryu Blog

 

CAPÍTULO 4

Aprender a pedir es fundamental para la sanación

Creencias y procesos oncológicos


 

LAS TRANSFORMACIONES: verdades o mentiras

 

Aprender a pedir es fundamental para la sanación. Con este texto deseo expresar las sensaciones que tengo sobre mi proceso de sanación. Pido, con las manos juntas que lo que voy a relatar sea útil al menos para una persona que esté pasando por situaciones de adversidad de cualquier índole.

Las cosas se ven diferentes desde la ventana de la consulta del oncólogo.

Esta es la razón por que hoy aprecio lo verdadera importancia del amor, el cariño y apoyo.

En unos meses, habrán pasado 8 años desde aquel diagnóstico que ya comenté en el primer capítulo. Aquel entonces tomé la decisión de seguir mi intuición, y durante 5 años los resultados de mis análisis y sobre todo sentirme pletórico de energía me llevaban a pensar, que, por aquel entonces, la decisión tomada fue la adecuada para mí.

Luego, tomé otra decisión. Esta fue la de someterme a una cirugía para la extirpación del riñón, tomé fuerzas guiado de la mano de mi familia, mis alumnos y amigos, entré al quirófano escoltados por mis seres queridos y desperté feliz, agradecido y quizás en otro vértice del mundo. Varios meses después me sometí a otra cirugía por las mismas razones médicas y a posteriori tras un tratamiento oncológico la situación se descontroló, siempre desde el punto de vista médico.

Justo en ese punto, inicié un nuevo tratamiento convencional, acompañado por otros no convencionales recibiendo el soporte moral y económico por mis discípulos directos, mis amigos y familia. Ambos tratamientos a fecha de hoy sigo recibiéndolos, y quedo agradecido por los recursos que me proveen estos seres de luz para poder afrontarlos. ¡Gracias!

La primera fase fue bastante incómoda y a veces me hizo pensar en soltar la cuerda, pero allí estaban ellos, todos apoyando. Con mi Maestro, ya avanzado en edad, que echaba mucho de menos nos comunicábamos por video llamada. Me dio sus consejos, y su apoyo en otras áreas, enviándome con varios de mis alumnos que fueron a Japón una imagen de Kannon del cual soy devoto y que además estaba ubicada en su casa en un lugar especial.

Todo esto y sin entrar en más detalles al menos en este capítulo se ha convertido en casi dos años intensos, aunque transformadores. Una transformación basada en rebuscar en cada esquina de mi interior toda la basura y excrementos emocionales que nunca fueron drenados. He drenado mucho, y queda mucho aún. Rabias, rencores, apegos, aferramientos, heridas abiertas, esto y más, ¡todo hay que drenarlo!

En muchos momentos me he sentido como un poeta sin encontrar palabras. Esta vulnerabilidad que al principio me dejaba paralizado ha sido realmente una de las grandes maestras para mi y también para mi entorno.

Hay algo que se denomina impulsores de la personalidad. Estos impulsores suelen ser bastantes agresivos cuando alguien pasa por una enfermedad o adversidad. Este impulsor es el “SE FUERTE”, justamente este impulsor es el que mas daña la salud, esconde en su expresión:

1.      Ser débil es cobarde

2.      Hay que resistir como sea

3.      Ocultar u ocultarse de las emociones.

Muchos autores que han pasado por situaciones similares afirman que la enfermedad viene a rescatarnos y les puedo decir que hoy, a día 9 de noviembre de 2025, no podría estar más de acuerdo con esta afirmación. Te rescata, como oportunidad, para que vuelvas a tu origen, a quien eres de verdad y volver a ti mismo. Aprovecho para recomendar la lectura del nuevo libro de mi colega Karina Romero, titulado “vuelve a ti”.

Las creencias son dogmas y hay que ser muy cautos. Por esa razón todo lo que no se cuestiona es una creencia y entonces aparece en el terreno de juego “EL DEBEISMO”, que consiste en transformar las elecciones, deseos o preferencias personales en ABSOLUTOS UNIVERSALES. El debeismo es un veneno mortal.

Hablemos de algunas creencias poco o nada saludables:

1.       Todo o nada, que consiste en evaluar cualidades personales y acontecimientos en extremos.

2.       Sobre generalización, todo me sale mal.

3.       Magnificar, es una tendencia a exagerar los defectos o las aptitudes de los demás.

4.       Minimizar, quitar valor a los éxitos, aptitudes y logros propios.

5.       Personalización; responsabilizarse de acontecimientos negativos cuando no existen bases para hacerlo. Algunos autores afirman que esta distorsión es la madre la culpa.

6.       Lectura de mente, que consiste en presuponer las intenciones de los demás sin evidencia y sin intento de evaluar.

7.       Etiquetaje, etiquetaje simplista y habitualmente negativo.

8.       Adivinación, es la predicción y convencerse que es un hecho confundiéndolo con una posibilidad.

9.       Razonamiento emocional, usar las emociones como única evidencia para evaluar una situación.

 

Y para finalizar les dejo algunos recursos para desprogramar creencias:

1.       Aceptar los pensamientos y dejarlos ir

2.       Aceptar las emociones densas, atravesarlas y dejarlas ir.

3.       Aceptar las sensaciones como parte de la condición humana.

 

Hoy es un día fantástico, estoy vivo y agradecido y puedo beneficiar a otros seres.

Bendiciones,

Pedro/Unryu

9 de noviembre de 2025

Nota1 : parte del texto son anotaciones personales de talleres, cursos, grupos en los que he participado.

Nota2: foto tomada tras salir de la Unidad de Cuidados Intensivos en enero 2024…

CAPÍTULO 3 Un alto árbol recibe mucho viento Takamatsu Sensei & Hatsumi Sensei

From Gassho by Unryu Blog

 

CAPÍTULO 3

Un alto árbol recibe mucho viento

Takamatsu Sensei & Hatsumi Sensei

LAS TRANSFORMACIONES: verdades o mentiras


 

 

Al Maestro Takamatsu en su infancia le llamaban el niño llorón. Tras arduos entrenamientos y pruebas a las que fue sometido por sus maestros, forjó su cuerpo y su espíritu y según mi visión la vida tan agitada que llevó le mostró como forjar su corazón.

No había muchas posibilidades de parar en aquellos tiempos. Si enfermaba o estaba herido se iba a la montaña y se retiraba el tiempo que fuera necesario para su recuperación, si necesitaba alinear su alma y corazón se retiraba a templos o a la contemplación espiritual. Hay que recordar que Takamatsu Sensei fue un asceta shinto y además se convirtió en monje budista tendai. Aún así un tigre es un tigre, por eso lo denominaban el tigre de Mongolia.

Me gustaría rescatar este poema marcial:

Bushin wa o motte

Totoshi nasu

“El corazón marcial mantiene la armonía como algo sagrado”

Hatsumi Sensei, escribió y repitió constantemente: “a todos los shidoshi, incluidos a los dai shihan que viven en Japón, - vengan a mi algunas veces; si no entrenáis conmigo perderéis la visión de vosotros mismos a la vez que os desviáis hacia la dirección equivocada –

El mantiene esta dirección única con su maestro Takamatsu.

Por esta razón, en el pasado y primeros tiempos cuando viajaba a Japón y lo hacía guiando a grupos, el objetivo era tender puentes hacia mi Maestro para que todos pudieran experimentar de primera mano. Esta era una parte del entrenamiento de mis alumnos y la otra parte era ser capaz de moverse libremente y tomar decisiones con que otros profesores entrenaban, ya que ese espacio de criterio propio les pertenecía a ellos y era parte de su camino.

Esto lo dejo a modo de reflexión, ya que” a buen entendedor, pocas palabras bastan”.

El misterioso camino de las artes marciales (kidô) nos muestra opciones para apostar con nosotros mismos. Comprender que existen leyes misteriosas(kiritsu) es el primer paso para el avance empujado por el viento marcial.

La negación absoluta de la posibilidad de comunicarse con otras personas, que están en la misma onda llega a ser ridícula en la era de lo virtual y digital. Donde la comunicación es posible sin los límites de los cables.

Dengen, que hace referencia a fuente eléctrica, pero como una fuente de transmisión provee de los mecanismos para que seres conectados más allá del cielo estar conectados a través de los ojos y corazón de Dios (Shishin Shingan).

Solos, experimentamos.

Juntos, aprendemos.

Las gotas de lluvia acarician las hojas de los árboles.

9 de noviembre de 2025.…

Kyoketsu Shōge: Japan Report Nine 令和6年

From Bujinkan Santa Monica by Michael


I didn’t have time for any tourist stuff today because I was doing three classes in a row. I only include two of them in the video so that it can be a reasonable length. First up was Nagase Sensei and he surprised us with 距跋渉毛 Kyoketsu Shōge.

I was really surprised that there were only three of us students in Nagase’s class. But he maintained a great spirit and we got to study obscure things that don’t often come up in Bujinkan training. He began with taijutsu against two punches, with a focus on control of the second punch. But then he transitioned quickly to 十手 jūtte and connected these techniques to using your tsuka for control. 

Nagase Sensei will check or stop the second attack. But he really is preventing any future attack. He will check the foot, check the other hand, or check the opponent’s weapon. He uses his own feet and hands to do this, but also his position.

Next, he focused on 隠剣術 onken jutsu. He explained to the translator that this was 隠す剣 kakusu ken, or hidden blade techniques. He focused on two special kamae for hiding blades. But if you have ever trained with him, you know he loves to use hidden shuriken.

距跋渉毛 Kyoketsu Shōge with Nagase Sensei

Since the dojo was empty we had the space to study 距跋渉毛 Kyoketsu Shōge. He began to teach 投げ縄術 nage nawa jutsu. I have done this plenty at home, but he shared some details that I had never heard before. He even took off his obi and showed us how we can solo train nage nawa! Nagase Sensei said that was our homework. I can’t wait to try that at home.

He showed us how to do the 振型 furi gata with rope and ring of the Kyoketsu Shōge using the proper grip. Then he taught us how to spin and pivot in all directions. And during the furi he held the blade in his left hand, and the coils of rope with only his little finger.

Nagase Sensei shot the iron ring out to strike the opponent. Then he whipped it back and caught it with his foot. I was very surprised when he used his foot to shoot it back out as the opponent tried to close distance. Then he looped the Kyoketsu Shōge around the attacker’s head and did a 頸投 kubi nage.

Noguchi Sensei does 人略の巻 jin ryaku no maki

After a coffee break, I returned to the dojo for class with Noguchi Sensei. I arrived early to meditate and work on my training notes. Yes, I still use pen and paper to write out the details of my training in Japan. I find this is good for my own memory because the act of writing makes me think about the training more deeply. A strange side effect of this is that I can remember the pages even without having to open the notebook!

Noguchi Sensei’s class was also on the small side, with about ten students. But he still gave us his full energy. He decided to teach from the 人略の巻 jin ryaku no maki.

I don’t know if it’s his knees or his hips, but something kept him from doing the 坐り型 suwari gata, so he did standing variations of 一撃 ichi geki, 抑込 osae komi, and 腕折 ude ori.

Next during 金縛 Kanashibari, he demonstrated an often overlooked, but critical aspect of this choke defense. This is known as 眼光⼀閃 gankō issen, which is sudden flash of the eyes to freeze the attacker. Hatsumi Sensei once told us,

The eyes emit 殺気 sakki. You’ve got to be able to stare him down. Looks very simple as a technique, but you’ve got to have a lot of spiritual power (精神 seishin) to carry it off.

He continued to say that it’s only once you can do things like this that you can do 不動金縛 Fudō Kanashibari. And it is the entrance into 遠当之術 tōate no jutsu. It is rare to train this type of kiai, so I appreciate Noguchi Sensei for that.

He continued to show very painful details for 天狗捕 Tengu Dori, 締脈 Ketsumyaku, 体締 Tai Jime, 地獄落 Jigoku Otoshi. These are battlefield techniques and my training partner and I took great care to not cause injury.

When he got to 虚倒 Kyotō, he showed a terrible henka driving the opponent’s knee straight down into the ground. He did this by first striking sai with his elbow. Then putting his own knee on the back of the opponent’s knee to drop to the ground. Devastating.

伏虎一 Huko ichi, and 伏虎二 Huko ni are variations of the same principle. You pummel the opponent with rapid strikes. One right up the middle to 鈴 suzu or 金的 kinteki. But the implication of the kata being named tiger is that you claw, rip, and tear. Not a fun feeling when Noguchi Sensei comes up from underneath like that.

I think we finished with 押虚 Ōgyaku, and 頭捕 Zu Dori. But that was my third class in a row so I was sore and sweaty. My head was swimming from all of the great details from each teacher.

Right at the end of class, after we vacuumed and cleaned the dojo, Noguchi Sensei awarded a menkyo. I won’t say who he gave it to because it’s not for me to announce that. But I’m not sure I’ve ever witnessed Noguchi Sensei giving menkyo before. Maybe it signals more signs of change going forward in the Bujinkan.…

CAPÍTULO 2 Las artes marciales desde la óptica de los quitamiedos. LAS TRANSFORMACIONES: verdades o mentiras

From Gassho by Unryu Blog

 

CAPÍTULO 2

Las artes marciales desde la óptica de los quitamiedos.

LAS TRANSFORMACIONES: verdades o mentiras





Las relaciones que se establecen en la práctica son esencialmente, de uno a uno. Estos tres corazones son: uno a uno con cada compañero de entrenamiento, uno a uno con el profesor y uno a uno consigo mismo.

Aún así creo y por esta razón utilicé el término “Unryu Team” aplicado a todos los que componemos nuestros dojo con objetivos comunes y que además trabajamos en equipo. La percepción de equipo es poco visible a los ojos neófitos y poco sensibles.

El equipo es importante, apoyarse unos a otros; en las buenas y en las no tan buenas entendiendo que un cambio realizado por una persona posee una importante repercusión y comprendiendo que la magnitud del cambio producido por un equipo trabajando desde la veracidad, humanismo y honestidad en consonancia es un valioso  beneficio para todos los seres.

Es interesante el aprendizaje de ambas manifestaciones en facetas varias, por ejemplo entrenamiento en solitario combinado magistralmente con el entrenamiento en equipo.

Las maneras de relacionarme con mi maestro fueron cambiando. Cambiantes y vivas. Una de esas maneras ha sido la  de trabajar en equipo para realizar una misión invisible a los ojos. Así se describió en el maravilloso libro el principito, “lo esencial es invisible a los ojos”.

A parte de ayudarme a entender el valor de saber trabajar en solitario de manera respetuosa, también lo hizo con la compresión del equipo mostrándome pautas para identificar situaciones de conflictos ocultas, investigar y tomar decisiones en base a  mis criterios. Y justo en este punto deseo recalcar que el aprendizaje ha sido solo y en equipo aunque no en “comunidad”. En capítulos siguientes escribiré sobre mi visión de la comunidad en las artes marciales. Apunto en mayúsculas, “NO EN COMUNIDAD AUNQUE SI PARA EL COLECTIVO EN GENERAL”, es decir para beneficiar a otros seres humanos y si no beneficiarlos, al menos no perjudicarlos conscientemente.

Indudablemente el Maestro Hatsumi  se volcó en los demás dando ideas, compartiendo principios y manifestando sus pensamientos desde la posición de discípulo de Takamatsu Sensei.

Que sensación de libertad…

El equipo es el equipo y el equipo no se deja. Puede sonar cruento aunque la esencia de esta afirmación está en lo que no se escribe.

Cuando mi Maestro decidió retirarse en el año 2019, me deprimí profundamente. Coincidió con la llegada de la pandemia y la imposibilidad de viajar, aún así tan pronto como fue posible viajé para estar junto a él. Ha sido complejo salir de esta depresión ya que, con posibles herramientas para hacerlo, perdí el sentido del uso mediante la negación. Lo viví como un duelo ante la imposibilidad de estar con mi referente vivencial, ser amado sin distorsiones y desde la incertidumbre cegadora en un mundo que se apagó por un momento.

En tiempo de pandemia, recordando lo que me había escrito en una de sus cartas de principios del año 2000: “querido Pedro este año está siendo horrible para mi. Por esta razón he decidido empezar a erigir un monumento en memoria de Takamatsu Sensei”.

¿Que enseñanza implícita se escondía tras aquellas líneas?

Ocurrieron muchas cosas, demasiadas diría en algunos momentos con un gran impacto para mi salud. No culpo a estas experiencias sino que  veo el aprendizaje tras el espejo de la resiliencia.  Podría empezar a enumerarlas. Sería largo y quizás aburrido, aunque hoy libero una en este texto.

Tengo dificultades para aceptar las mentiras, especialmente cuando son tan evidentes y transparentes. Cuando observé que algunos alumnos de Hatsumi Sensei mentían a su maestro, el cual los había cobijado, enseñado, entregado, amado y que además de ser su maestro era una persona anciana, tuve fuertes contradicciones llenas de emociones dantescas. Además no solo le mentían en aspectos importantes sino que involucraban a otros practicantes a ser cómplices de las mismas.

En aquel entonces me revolvió las tripas aquel olor nauseabundo de la mentira. Además mentiras con deseo único y exclusivo: poder y dinero.

Mi decisión  fue alejarme de estas personas ya que viviendo lo que estaba viviendo, ya no era capaz de confiar en sus palabras. Me parecían deshonestas e inquietantes.

Lo interesante es que mi Maestro conocía que esto estaba ocurriendo, era plenamente consciente incluso se reía justificando dichas actitudes como la de niños inmaduros y con falta de capacidades y pobreza de corazón.   ¿Qué podía  hacer él en esa situación, un anciano dependiente viendo aquel panorama?. Más aún ¿has pensado cómo se sintió?.

El naufragio del ser humano es una realidad en estas ocasiones, aunque se quiera dar una explicación lógica, como que las cosas son así; es la vida, bla,bla,bla…

Así que mi decisión fue alejarme de aquellos y sus séquitos que  engañaban  con tanto fervor a mi maestro amado como si de un acto de valentía fuera.

Todo esto es modificable, el dedicar tiempo a mirar en nuestro corazón, adiestrar nuestra mente y mancillar el ego. Todo es transitorio.

Takamatsu Sensei siempre està presente en las palabras de su discípulo, Yoshiaki Hatsumi.

Hatsumi Sensei siempre está presente en las de algunos discípulos que apuntamos hacia el tesoro que hemos heredado.

Y presente es… està aquí entre nosotros por y para siempre.

Lo maravilloso de todo esto es la capacidad de expresar desde la experiencia directa, que todo no es tan verdadero, ni es tan falso. Que vivimos en un mundo que está abierto al cambio dirigido hacia la paz y que cada uno de nosotros tenemos la posibilidad de ser actores principales en este cambio hacia el amor.

Finalizo este capítulo referenciando el concepto “quitamiedos” usada para titular este capítulo. Para quien lo desconozca el quitamiedos es un elemento de protección de seguridad vial pasiva colocado a los lados de la calzada. Les propongo meditar respecto a esta idea, creo que posee elementos muy adecuados para la indagación.

Y desde la textura de lo consagrado, dedico este texto a a mis maestros, alumnos, amigos, familia, a quienes están pasando por situaciones de adversidad y a un mundo lleno de paz.

Amanece, luz que entra por la ventana, pájaros cantando.

Unryu


…

LAS TRANSFORMACIONES: VERDADES O MENTIRAS

From Gassho by Unryu Blog

 

LAS TRANSFORMACIONES

VERDADES O MENTIRAS

CAPÍTULO 1

SENTIRES

 

Alguien definió “sentires” como rondas emocionales que despejan las nubes · Excursión por los poderes. Esta excursión plantea hacer visibles las emociones (en toda su diversidad) en la gestión de los poderes y en la toma de decisiones.

Hoy, empiezo a escribir este nuevo libro que estará inundado de “sentires”, tal y como he denominado este primer capítulo. No habrá una línea temática definida. Los invitaré a bailar en los terrenos más sólidos y al mismo tiempo las arenas movedizas más inestables.

Es tan solo una invitación a compartir un momento, convirtiéndonos en seres fiables a nosotros mismos, indagando en los fraudes personales. Todo ello con la idea de aliviar nuestra mente de tanto ruido, de tanto cristal empañado que nos obliga, en cierta medida a entender la vida, en todas sus etapas desde una mentira controlada por nuestras mentes poco adiestradas y siendo la primera la mía propia.

Un lama escribió: “hay que practicar la paciencia, aunque no necesariamente hay que ser impasible.”

Los entrecejos polvorientos que levantamos con nuestros vehículos vitales confirman que somos poco susceptibles a las acciones que realizamos considerando ese cegador y confuso aire consternado como una consecuencia de acciones externas a nuestro ser. 


En junio de 2018 en una exploración casi rutinaria, por unas molestias digestivas aparecieron en las imágenes unos tumores. Entendiendo que mi padre había trascendido un mes antes, la situación tan estresante de ser el último que quedaba con vida de mis antecesores y referentes, empecé de una manera desesperada, desorganizada y ansiosa a consultar a diversos profesionales. Pruebas y pruebas y más pruebas.

En aquel momento no lo sabía, aunque ya descubrí recientemente que ya entonces, empecé a vivir el síndrome del superviviente con muchos de los signos y síntomas asociados.

Mi mente no estaba adiestrada para una situación de este tipo, tan inesperada como imprecisa.

Mientras tanto la vida seguía ahí fuera y dentro de mi empecé a morir comportándome más como alguien que deseaba sobrevivir que como alguien que deseaba vivir. A veces, ante tales situaciones de adversidad uno es capaz de observar dentro e iniciar desde un sentimiento de deshidratación y hambruna algo para cubrir dichas necesidades. Y lo cierto es que había entrenado para desarrollar estas habilidades, aunque…

Grada y campo son bien distantes.

Fue en enero de 2024 cuando decidí aceptar la primera cirugía.

Hoy, doy gracias en cada momento por estar vivo y poder dar testimonio de una experiencia de índole personal con el espíritu de clarificar las mentes y que sea beneficioso para otros seres.

 

¡Gracias!

3 de noviembre de 2025

En el próximo capítulo, quizás sea una buena oportunidad de escribir sobre verdades y mentiras si es que existieran, de creencias limitantes y del “debe ismo”. ¿Y por qué no hacerlo desde escenas de las artes marciales vividas en tantos años tan repletos de alegrías como tristezas, de paz como de guerra, de contrariedades y desenfrenos, de auto traiciones y amor incondicional?

Nos leemos pronto.

 

 

 

 


…

History of Ninjutsu: Martial Spirit of Ninjutsu

From 武神館兜龍 Bujinkan Toryu by Toryu

History of Ninjutsu: Martial Spirit of Ninjutsu

恐術の武道精紳 Kyōjutsu no Budō Seishin (The Martial Spirit of Ninjutsu) (Page 141) from the book 忍術秘錄 Ninjutsu Hiroku by 藤田西湖著 Fujita Seiko.

Though the methods of stealthy entry be e’er so studied, if the 忍び shinobi’s own heart and body be not forged in training, they avail naught. Thus, the forging of the ninjutsu practitioner’s 心 heart and body becometh the matter of utmost import. Of training methods shall I speak in detail hereafter, but the 忍 nin of 忍術 ninjutsu is even called the nin of 忍耐 nintai (endurance), so greatly must the ninjutsu practitioner endure with extreme patience. First, firm of purpose, righteous of heart, he must needs possess a soul that endureth any hardship.

All ninjutsu transmission books place foremost the words 正心 seishin (righteous heart), preaching the necessity of a true martial spirit. That is, ninja and thief differ in essence; the thief acteth for private gain, the ninja wieldeth arts for great righteousness. Hence, for lord and realm, he stealeth naught save what war demandeth. Therefore, even the child of a ninja, if the parent deem his heart unfit to uphold great righteousness, receiveth not the arts but seeth the scrolls cast into the flames; and should another overhear the arts when spoken, he must needs be slain.

The ninja held secrecy in utmost regard; when dispatched from the castle as a shinobi, none knew save the lord and the ninjutsu practitioner betwixt them twain. E’en the chief retainer, should he overhear, was to be slain by decree. The oniwaban (garden keepers) began with Muramatsu Zadayū of the Kishū-ryū, yet ’tis thought the ninja devised such means to gain audience with the shogun.

Thus, the ninja held that marriage be permitted not save with fellow ninjutsu practitioners. And in both Iga and Kōka, when no heir existed, or when one existed yet proved unfit, they brought one from another school to succeed. Now, what conditions made one fit? These were honesty, keenness of mind, and agility of body as the three elements. Honesty is the spiritual necessity of the ninja, wherein he differeth from the thief. Keenness of mind signifieth sharp working of the six senses and strong memory. Wherefore? For instance, in sketching a castle’s layout, one may note it only in the mind, not upon paper; thus, keenness of mind is natural for a ninja.

藤田西湖著 Fujita Seiko (1899–1966), 14th-generation Kōga-ryū ninjutsu heir (after Wada Taremasa of the Kōga 21 Families), real name Fujita Yūji, used “Fujita Isamu” in books and “Seiko” as painter pen name. Nicknamed “last ninja,” he inherited Kōga-ryū ninjutsu, Nanban Satsuma-ryū kenpō, Daien-ryū jōjutsu, Shingetsu-ryū shurikenjutsu, and Ichiden-ryū torijutsu from youth.

Born in Asakusa, Tokyo; graduated Nihon University (religious studies). Worked as reporter; taught military science at Army Toyama School, Army/Navy War Colleges. Pre-war, aided Army Nakano School prep; post-opening, lectured on Kōga-ryū-based spiritualism and taught Nanban Satsuma-ryū kenpō (never full Kōga-ryū).

Pre-war, taught Nanban Satsuma-ryū to Konishi Yasuhiro (Shintō Jinen-ryū founder); post-war, to Mabuni Kenwa (Shitō-ryū), Kikuchi Kazuo (Seishin-ryū), others. Iwata Manzō inherited all styles except Kōga-ryū.

忍術秘錄 Ninjutsu Hiroku by 藤田西湖著 Fujita Seiko.

First Edition Printed : 1936 by Chiyoda Shoin
311 pages

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History of Ninjutsu: Special Forces Other Than Ninjas

From 武神館兜龍 Bujinkan Toryu by Toryu

History of Ninjutsu: Special Forces Other Than Ninjas

忍者以外の特殊部隊 Ninja igai no tokushu butai (Special Forces Other Than Ninjas) (Page 110-116) from the book 忍者 Ninja. Written by 山北 篤著 Atsushi Yamakita.

Special Forces Other Than Ninjas

In the modern battlefield, besides the regular forces that clash head-on, various people with sundry skills do work. But before the Warring States period, regular forces would handle, on the spot and as needed, the matters that special forces ought to perform—such as the guerrilla warfare of Minamoto no Yoshitsune (源義経) himself—or make do with temporary hires. The Warring States era, unlike previous times, was the first age wherein, besides regular forces, specialist units with respective special skills were established.

Besides ninjas, sundry special forces existed. In particular, the establishment of sappers as a specialist unit held exceeding great significance in military terms.

黒川金山衆 Kurokawa Kanayama-shū

That Takeda Shingen (武田信玄, 1521–73) of Kai (present-day Yamanashi Prefecture) was strong was not solely because Shingen was a famed general. That he possessed in his domain a multitude of gold mines, and could employ the vast gold produced thence as military funds, greatly availed in forging a puissant army.

Kai proper, being in the mountains with scant rice production, was a poor land; yet that he could sustain a puissant army was thanks to the gold mines. Those gold mines, from around the time of Shingen’s death, abruptly declined in output, and in the era of the next generation’s Katsuyori (武田勝頼, 1546–82), were as if abandoned mines. That Takeda Katsuyori met defeat was doubtless partly due to his own qualities, but the influence of military fund shortages—a matter not his own fault—must have been great.

Now, Shingen greatly exploited this Kanayama-shū in military affairs as well. Among the sundry gold mines, the one most used militarily was the Kurokawa Kanayama-shū. The reason being, the Kurokawa gold mine of that time flourished exceedingly, and around the mine formed a town called Kurokawa Senken, of a thousand-odd houses. Thus, even if somewhat many were drawn forth, it would not hinder the mine’s operations; perchance for that they were chosen.

Shingen would have them follow to the battlefield, and perform camp construction or gold-digging assaults.

Camp construction ranged diversely from arraying camps for lodging (stretching the main camp’s pavilions, or setting guard ropes around the encampment) to field fortification before the foe (making impromptu defensive positions), but modern we can well imagine it.

Gold-digging assault is one siege tactic begun from the Northern and Southern Courts period onward. It hath the methods of having sappers dig tunnels from without the castle to make voids beneath the walls and such to collapse them, or dig tunnels to water sources to dry up wells, or bore directly into the castle interior to send in assault teams.

Such works requiring advanced civil engineering skills were impossible for common soldiers. Thus, the Kanayama-shū, being mining engineers, would follow to the army.

In military tales, ’tis said Shingen first used the Kurokawa Kanayama-shū in the siege of Matsuzaki Castle, held by Uesugi Kenshin in present-day Saitama Prefecture, in Eiraku 4 (1561). The Hōjō clan had come to assail Matsuyama Castle, but Takeda Shingen, allied, also joined the castle assault. Yet Matsuyama Castle was a stout fortress, with wells within, and seemed not like to fall easily. And if time passed, Kenshin would come to the aid from Echigo (present-day Niigata Prefecture). Thus, Shingen resolved on gold-digging assault, it saith.

But this is the account of a military tale, and dubious. For the gold-digging assault was Shingen’s secret weapon; even in alliance, ’twould not do to use it for the Hōjō house. For in breaking alliance to war, it would show one’s hand.

As a record that remaineth, the gold-digging assault was in Kōtai 2 (1571), in the siege of Kirigayama in Sagami Province (present-day Kanagawa Prefecture). Takeda Shingen, surrounding Hōjō Ujinaga’s defending Ushizawa Castle, mobilized the Kanayama-shū to collapse the outer bailey and take Ushizawa Castle. To reward this merit, the inbanjō given to the famed house of the Kurokawa Kanayama-shū, Tanabe Shirōzaemon, remaineth even now.

Now, the Kōsaka Jūnai introduced in the second chapter hath a theory that he was of this Kurokawa Kanayama-shū origin. If so, perchance the Kurokawa Kanayama-shū were ninjas. In truth, as ninjas and yamabushi have deep ties, so too the Kanayama-shū, who move through the mountains, have deep ties with yamabushi. That the Kurokawa Kanayama-shū bore one wing of Shingen’s ninja bands would be no whit strange.

穴太衆 Anata-shū

Anata (also Anao) is an ancient place-name in Ōmi Province (present-day within Ōtsu City, Shiga Prefecture), wherein dwelt folk who processed stone materials like stone pagodas, stone Buddhas, stone walls, and paving stones for Hiei-zan Enryaku-ji. Anciently, they are said to have been migrants from Baekje.

But their lives underwent fundamental change by one man. Oda Nobunaga.

Nobunaga burned Hiei-zan and permitted no rebuilding. Thus, the Anata-shū lost their greatest patron, and their livelihood was threatened.

But to the straitened Anata-shū, ’twas also Nobunaga who extended a hand. Knowing they excelled in stoneworking, Nobunaga commanded them to build the walls for the new Azuchi Castle. Construction of Azuchi began in Tenshō 4 (1576); upon completion, the stone walls of the tenshu-kaku stood over twelve ken (22m), a height like a five-story building—a vast stone wall.

This majesty is said to have captivated even the sundry daimyo who came from lands afar to pay respects to Nobunaga. Even after Nobunaga’s death, they would commission the Anata-shū for their own castle constructions. Thus, the Anata-shū spread nationwide, and in sundry lands’ Anata-gai, each with their own Anata-gashira, vied in rivalry.

Even in the Edo era, as the bakufu encouraged castle repairs, daimyo needed able stonemasons and came to keep the Anata-shū on high stipends. Such Anata-gashira as Tōba Suruga, who served the bakufu, took 500 koku, far higher-paid than common retainers.

黒鍬衆 Kurokuwa-shū

Kurokuwa meaneth iron spades, and thence came to denote the laborers who perform civil works therewith.

In the Warring States era, those hired by daimyo to make earthen ramparts or roads came to be called kurokuwa-shū. Moreover, they handled logistics like supply transport, and conveyance of the dead and wounded. Further, they grew capable even of works like enemy position or fortress sabotage, such as modern combat engineers perform.

In particular, the kurokuwa-shū of Chita in Owari (present-day Chita Peninsula, Aichi Prefecture) were famed. Those kurokuwa-shū under Tokugawa Ieyasu’s command continued, even in the Tokugawa era, to handle the Edo Castle repairs.

But their status was low; they were not deemed samurai, nor permitted surnames.

The Neglect of Sappers and Logistics

In the Warring States era yet, in the Tokugawa era, sappers and logistics were exceedingly slighted, and those in charge had low status.

This was, one cause being that Ieyasu excelled in field battles and was poor at sieges. Though allied with Nobunaga and Hideyoshi, Ieyasu seemeth not to have learned Nobunaga’s logistics system or Hideyoshi’s sapper command.

Moreover, to make an era of peace like the Edo period, an advanced logistics system or excellent siege system was, in its very existence, a trouble. For these are systems for foreign expeditions, and for the Tokugawa bakufu, knowledge ill-convenient. Of course, there were folk who sought to preserve such know-how, but if long unused, that knowledge rusteth and is forgotten.

For such reasons, this knowledge and the folk who oversaw it came to be coldly treated.

The evil custom of not valuing sappers or logistics was carried over even to the modernized Japanese army thereafter, and became one cause of the great defeat in the Second Great War.

忍者以外の特殊部隊 Ninja igai no tokushu butai (Special Forces Other Than Ninjas) (Page 110-116) from the book 忍者 Ninja. Written by 山北 篤著 Atsushi Yamakita.

山北 篤著 Atsushi Yamakita (Born 1960)

Born in 1960 in Osaka Prefecture. After working as a systems engineer, he transitioned to writing. While engaged in game production, he authors educational books on history, magic, and religion.

His major works include Magic and Sorcery (Shinchronicle), Encyclopedia of Magic, Dictionary of Western Deities, Dictionary of Demons, Dictionary of Magical Tools, Dictionary of Eastern Deities, Dictionary of Heroes (co-authored/supervised, Shinchronicle), and Game Seeds! (Fujimi Bunko, Fujimi Dragon Book), among many others.

概説 忍者・忍術 Overview: Ninja and Ninjutsu by 山北 篤著 Atsushi Yamakita

First Edition Printed : December 1, 2004 by Shinkigensha
264 pages

ISBN-10 ‏ : ‎ 477530318X
ISBN-13 ‏ : ‎ 978-4775303184


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History of Ninjutsu: Mumon no Ikkan

From 武神館兜龍 Bujinkan Toryu by Toryu

History of Ninjutsu: Mumon no Ikkan

無門の一関 Mumon no Ikkan (Page 162-163) from the book 忍びと忍術 Shinobi to Ninjutsu by 山口正之 Masayuki Yamaguchi

Mumon no Ikkan

In the two volumes of the “Shōnin-ki” written three centuries ago, the final three volumes are the so-called Okimitsuden, and in its first, it teacheth the secret transmission of Mumon no Ikkan. To state its outline, first:

“The heart difficult to enlighten is the heart of man. If one would have it spoken of, yet take heed and hide it deeply, so first speak of other matters, and draw it forth, and allure it with profit (hikitsukeru) that is best. Seek not the tip of words hastily. Press on with utmost pursuit. With single-minded intent—”

It saith thus. One must grasp the subtleties of the human heart and act accordingly; if one cutteth straight to the fore, the other groweth all the more wary, closeth the lid of his heart, and betaketh himself to silence.

Thus, turn the topic aside, direct the talk to an unrelated quarter, and fish with profit to make the other speak. Catch skilfully the tip of his words, pursue cunningly, and contrive to make him open his mouth.

It also stateth,

“Hiding a thing is the place where suspicion ariseth. Here set thy heart, and inquire gently and unhurriedly”—

thus teaching the way to deal with silence.

For such is the reason,

“When a man questioneth thee, receive it lightly and speak things unthought-of to see the other’s manner. From of old, the adage ‘In questioning one falleth not, but leaketh in talk’ is a famous saying. There, let him speak his fill of matters akin to what thou wouldst hear. Raise too great a stir, and thou shalt be disliked”—

thus expounding the essentials of the art of question and answer. Again,

“To speak principles unfit for one’s station, or clever things, is surely to be deemed taught from without. Principles not issuing from oneself will not work freely in application when the matter changeth.”

Thus it pierceth the folly of borrowed wisdom, that is, the importation of outer knowledge. Wherefore the essential way of the shinobi is,

“When one’s own principles are insufficient yet seeketh to measure another, one is surely exposed, and contrariwise measured by the other. Thus, only enrich one’s own heart, set profit full to the brim, and if there be a thin spot in the foe, boldly seek it forth.”

Here, it saith, one may attain the truth that breaketh through “Mumon no Ikkan.”

In the shinobi uta,

　おのずから利は有明の物なれば
　Onozukara ri wa ariake no mono nareba
　Of itself profit is the thing of the lingering dawn,

　　　ひらく扉に月ぞさし入る
　　　Hiraku tobiro ni tsuki zo sashi iru
　　　Into the opened door the moon doth enter.

A famous verse worthy of savoring.

Notes

  • 奥秘伝 (Okimitsuden): The innermost secret transmissions, referring to esoteric doctrines reserved for advanced initiates in ninja lore.
  • 正忍記 (Shōnin-ki): A historical ninja manual attributed to the sixteenth century, detailing espionage and interrogation techniques; the text here likely alludes to a variant or related work.
  • 無門の一関 (Mumon no Ikkan): Literally “One Barrier of No-Gate,” a metaphorical checkpoint in ninja training symbolizing the impenetrable human psyche, akin to a koan in Zen for breaking through guarded minds.
  • 利をおごらす (ri o ogorasu): Archaic for “to lure with advantage or bait,” implying enticement through greed or self-interest; possible alternate reading as “to flaunt profit” in deceptive contexts.
  • 言葉のはしばし (kotoba no hashikashi): The “tip” or “edge” of words, denoting fleeting hints or slips in speech that reveal hidden thoughts.
  • 一意訳ー (itti yaku—): Appears truncated; likely “one intent, resolute” or “single-minded pursuit,” emphasizing unwavering focus in interrogation.
  • 入れ智恵 (ire chie): “Inserted wisdom,” denoting external advice foisted upon one, contrasting innate intuition.
  • 忍歌 (shinobi uta): Poetic verses in ninja tradition encapsulating tactical wisdom; this one evokes natural revelation through opportunistic openings.
  • 有明の物 (ariake no mono): “Thing of the lingering dawn,” metaphor for something transient yet illuminating, like faint light revealing paths.

無門の一関 Mumon no Ikkan (Page 162-163) from the book 忍びと忍術 Shinobi to Ninjutsu by 山口正之 Masayuki Yamaguchi

山口正之 Masayuki Yamaguchi (1901 – October 22, 1964)

He attended Meizen Junior High School (old system) in Kurume, Fukuoka Prefecture, and Saga High School (old system) before entering Keijo Imperial University.

1929 Graduated from the Faculty of Law and Letters, Department of History1929. Teacher at Pyongyang Girls’ High School1931. Teacher at Gyeongseong Middle School 1933
Concurrently served as editor at the Yi Wang Office1945 Returned to Japan 1947.

Teacher at Otsu Girls’ High School, Shiga Prefecture1949
Superintendent of Otsu City Board of Education1956 Principal
of Shiga Prefectural Koka High School 1958 Principal of Shiga Prefectural Torahime High School 1960 Superintendent of Hikone City Board of Education 1964 Retired from the university. 

Major works include “Study of Hwang Siyong’s Silk Book” (1946, Zenkoku Shobo), “Commuter Train” (1957, Aoi Shobo), “The Life of a Ninja” (1963, Yusankaku), and “History of Western Christianity in Korea” (posthumous manuscript, 1967, Yusankaku). He also wrote numerous papers on the history of Christianity in Korea.

忍びと忍術 Shinobi to Ninjutsu by 山口正之— Masayuki Yamaguchi.

First Edition Printed : July 2003 by Yuzankaku Co, Ltd
255 pages

ISBN-10 ‏ : ‎ 4639018010
ISBN-13 ‏ : ‎ 978-4639018018


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History of Ninjutsu: Jigaku Jishū no Maki

From 武神館兜龍 Bujinkan Toryu by Toryu

History of Ninjutsu: Jigaku Jishū no Maki

自学自習の巻 Jigaku Jishū no Maki (Page 191-193) from the book 忍びと忍術 Shinobi to Ninjutsu by 山口正之 Masayuki Yamaguchi

自学自習の巻 Jigaku Jishū no Maki (The Volume of Self-Study and Self-Cultivation)

In 忍学 ningaku, the method of learning did also greatly esteem self-study and self-cultivation.

Forsooth, it involveth dealings with others, and ninja techniques go not always as theory dictateth. To adapt to change and meet the moment, employing what is called the vertical and horizontal wit, was deemed essential. For example, in teaching the art of swimming, one might suddenly cast a pupil into the river to master the stroke thereby. Such a tale existeth.

Of old, there was a ninja of considerable renown. His son, being importunate, begged to be taught the arts of stealth. The father said, “Very well, I shall teach thee,” and led the son into the mansion of a great house, wherein he placed the son into a chest in the storehouse, hung a mirror, and cried, “Thief! Thief!” whilst fleeing back.

Astonished was the son. Unable to weep or call out, he cursed the cruel deed of his sire. The household, startled, hastened to the storehouse to investigate. Yet no suspicious sign was found. The son, sealed within the chest, found himself at his wit’s end, and, as the household prepared to depart, he clawed at the chest’s bottom board with his nails, making a strange noise.

夜半の嵐の術 Yahan no Arashi no Jutsu (The Technique of the Midnight Storm)
夜半の嵐の術 Yahan no Arashi no Jutsu (The Technique of the Midnight Storm)

The household, thinking at first ’twas but a rat, grew alarmed as the sound persisted, traced it to the chest, forced the lock, and opened the lid. The son, awaiting that moment, leapt like a hare and fled. “Seize the rogue!” cried the household in unison, giving chase, whereupon the son, losing escape, wandered to and fro and reached a wellside.

Here, devising a sudden plan, he found a stone of nigh an arm’s span and cast it into the well with a splash. The household, deeming someone had leapt in, surrounded the well, shouting, “A rope!” “A ladder!” in commotion.

Seizing this gap, the son easily escaped the peril and fled homeward. “Father, thou art cruel!” he wailed with trembling voice. The ninja, calm, asked, “How camest thou back?” The son, sobbing, recounted all as it had passed, to which the ninja replied, “Well done. That is the initiation of ninjutsu. Understandest thou?”

In ninja historiography, the well-stone-throwing is called 夜半の嵐の術 Yahan no Arashi no Jutsu (The Technique of the Midnight Storm) ‘Twas inspired by a great pumpkin, hanging from a “kabocha shelf” above an old well, which, its vine severed by a midnight storm, fell into the well with an untimely “splash,” causing the startled household to cry, “A suicide!” The son learned this technique not by teaching, but by self-discovery.

忍術と修養 Ninjutsu and Cultivation (Page 136-139) from the book 忍びと忍術 Shinobi to Ninjutsu by 山口正之 Masayuki Yamaguchi.

山口正之 Masayuki Yamaguchi (1901 – October 22, 1964)

He attended Meizen Junior High School (old system) in Kurume, Fukuoka Prefecture, and Saga High School (old system) before entering Keijo Imperial University.

1929 Graduated from the Faculty of Law and Letters, Department of History1929. Teacher at Pyongyang Girls’ High School1931. Teacher at Gyeongseong Middle School 1933
Concurrently served as editor at the Yi Wang Office1945 Returned to Japan 1947.

Teacher at Otsu Girls’ High School, Shiga Prefecture1949
Superintendent of Otsu City Board of Education1956 Principal
of Shiga Prefectural Koka High School 1958 Principal of Shiga Prefectural Torahime High School 1960 Superintendent of Hikone City Board of Education 1964 Retired from the university. 

Major works include “Study of Hwang Siyong’s Silk Book” (1946, Zenkoku Shobo), “Commuter Train” (1957, Aoi Shobo), “The Life of a Ninja” (1963, Yusankaku), and “History of Western Christianity in Korea” (posthumous manuscript, 1967, Yusankaku). He also wrote numerous papers on the history of Christianity in Korea.

忍びと忍術 Shinobi to Ninjutsu by 山口正之— Masayuki Yamaguchi.

First Edition Printed : July 2003 by Yuzankaku Co, Ltd
255 pages

ISBN-10 ‏ : ‎ 4639018010
ISBN-13 ‏ : ‎ 978-4639018018


The post History of Ninjutsu: Jigaku Jishū no Maki appeared first on 武神館兜龍 Bujinkan Toryu.…

History of Ninjutsu: Ninjutsu and Cultivation

From 武神館兜龍 Bujinkan Toryu by Toryu

History of Ninjutsu: Ninjutsu and Cultivation

忍術と修養 Ninjutsu and Cultivation (Page 136-139) from the book 忍びと忍術 Shinobi to Ninjutsu by 山口正之 Masayuki Yamaguchi

忍術と修養 Ninjutsu to Shūyō (Ninjutsu and Cultivation)

Of the three ranks in the house standing of ninja—upper, middle, lower, or in other words 上忍・中忍・下忍 jōnin・chūnin・genin—’tis once been stated, but whate’er be said, the ideal whereto 忍学 ningaku aspireth is jōnin. Then, in ninjutsu studies, what manner of person did they educate as the ideal image of ninja? In general, the following ten articles are raised as the basic qualifications thereof.

[First] One who possesseth in full the five virtues of 忠 loyalty・勇 bravery・謀 stratagem・功 merit・信 trust, and moreover whose body be sound.

[Second] One who in ordinary times is mild, dutiful, with few desires, esteemeth natural philosophy, whose conduct is upright, and who beareth 恩 on (obligation) and forgetteth it not.

[Third] One skilled in eloquence, who readeth widely books domestic and foreign, whose wisdom and stratagems be deep, who in common discourse comprehendeth swiftly, and is not ensnared by another’s wiles.

[Fourth] One who knoweth heaven’s mandate, possesseth both Confucian and Buddhist principles, ever keepeth in heart that life and death be fated, striveth to depart from selfish desires, and giveth heed to the words of ancient sages and worthies.

[Fifth] One who liketh to know the law of warriors, who hath a heart firm in loyalty and bravery toward the ancient soil, who admireth the style of famed persons of 和漢 wakkan (Japan and China) that, when pressed by righteousness, in stead of the lord’s command destroyed the enemy with wisdom and stratagems, who giveth heart to military advantages and war methods, and possesseth the temperament of heroes.

[Sixth] One who daily liketh not to dispute with others, who is mild yet hath dignity, deep in righteousness, hath the name of a good person, without front or back, and of whom rumors spread even in his own and others’ countries and townships.

[Seventh] One whose wife, children, kin, and such be upright, and who hath no harm from 反忍 han nin (that is, betrayer ninja).

[Eighth] One who hath traveled the various provinces and knoweth well the customs of divers places.

[Ninth] One who hath well learned ninjutsu, is quick in plots, hath literary talent and excelleth in calligraphy, most practiced in ninjutsu, and thick in aspiration toward military advantages.

[Tenth] One who, needless to say of military arts, is versed in divers arts, hath acquired amusements such as poetry and prose・song and dance・music・imitation, and performeth them fitting to the occasion, without clumsiness.

This be the guiding principles of ninjutsu education. Truly, one can but marvel. If forced to say, ‘twould be called the educational policy of a ninjutsu university. The way to be jōnin is hard indeed. The above is extracted from the article “The Manner in Which One Should Employ Ninja” from within the ningaku book 万川集海 Bansenshūkai, written three hundred years ago from now.

忍術と修養 Ninjutsu and Cultivation (Page 136-139) from the book 忍びと忍術 Shinobi to Ninjutsu by 山口正之 Masayuki Yamaguchi.

山口正之 Masayuki Yamaguchi (1901 – October 22, 1964)

He attended Meizen Junior High School (old system) in Kurume, Fukuoka Prefecture, and Saga High School (old system) before entering Keijo Imperial University.

1929 Graduated from the Faculty of Law and Letters, Department of History1929. Teacher at Pyongyang Girls’ High School1931. Teacher at Gyeongseong Middle School 1933
Concurrently served as editor at the Yi Wang Office1945 Returned to Japan 1947.

Teacher at Otsu Girls’ High School, Shiga Prefecture1949
Superintendent of Otsu City Board of Education1956 Principal
of Shiga Prefectural Koka High School 1958 Principal of Shiga Prefectural Torahime High School 1960 Superintendent of Hikone City Board of Education 1964 Retired from the university. 

Major works include “Study of Hwang Siyong’s Silk Book” (1946, Zenkoku Shobo), “Commuter Train” (1957, Aoi Shobo), “The Life of a Ninja” (1963, Yusankaku), and “History of Western Christianity in Korea” (posthumous manuscript, 1967, Yusankaku). He also wrote numerous papers on the history of Christianity in Korea.

忍びと忍術 Shinobi to Ninjutsu by 山口正之— Masayuki Yamaguchi.

First Edition Printed : July 2003 by Yuzankaku Co, Ltd
255 pages

ISBN-10 ‏ : ‎ 4639018010
ISBN-13 ‏ : ‎ 978-4639018018


The post History of Ninjutsu: Ninjutsu and Cultivation appeared first on 武神館兜龍 Bujinkan Toryu.…