O LIVRO DA COERÊNCIA CAPÍTULO 4: ESPADAS EMBAINHADAS
From Gassho by Unryu Blog
CAPÍTULO 4: ESPADAS EMBAINHADAS
From Gassho by Unryu Blog
CAPÍTULO 4: ESPADAS EMBAINHADAS
From Gassho by Unryu Blog
CAPÍTULO 4: ESPADAS ENVAINADAS
Pedro Fleitas González
“El estado más glorioso de la espada es estar envainada”.
No es la primera vez que reproduzco esta máxima fundamental sobre el arte de la paz sea con espada o sin ella.
Hay demasiadas disciplinas que tienen modos varios de estigmatizar a quienes nadan contracorriente.
Obviamente prefiero, si puedo elegir no tener una relación directa con estas disciplinas tomando las distancias necesarias por salud propia y de los que me rodean.
Cuando nos abrimos a un nivel vibracional elevado mediante una práctica sincera, empezamos a reconocer e incorporar las sutiles energías en nuestra propia experiencia incluyendo nuestras transformaciones físicas, mentales y emocionales.
La estigmatización promovida por aquellas disciplinas, colectivos e individuos se produce hacia algunas personas que proponemos una apertura de horizontes, evitando claudicar ante verdades dogmáticas que en nombre de “muchas creencias limitantes y falsas” se acuñan en nombre de la devoción fanática, extremista e insanamente inconformista. Y no sólo hablo de artes marciales, aunque también hablo de ellas.
Busco un cambio de paradigma para erradicar errores perpetuados por la ortodoxia, continuados en nombre de un “tradicionalismo” que la mayoría ni sabe lo que es cuando lo pronuncia en su verborrea.
Este es mi nuevo rol, y no tiene nada que ver con lo que los demás ven sino con lo que yo siento. Y siento que hay que hacer caer las propias creencias para obtener el resultado de la propia absolución e iluminación. Incluso cuando haces esto, cuando te observan desde el exterior parece que nada ha cambiado y que todo sigue igual. ¡No sigue igual, es totalmente diferente, afortunadamente!
Cambiar nuestras condiciones cambiando la sutil energía es solo parte del viaje. Es una simple cuestión de “elegir” desde la transparencia innata. En las elecciones propongo mucha práctica de “meiso”(meditación), calmando el corazón para poder apreciar la elección desde el ser a través de la cristalina agua de la vida, evitando tomar elecciones desde un pensamiento abrumado, lleno de resentimientos y obscuro.
Solo a modo de recordatorio, en los 18 niveles del practicante “shinobi”, se apuntaba hacia diversas áreas como las técnicas con espada, las técnicas con lanza, técnicas de escape y así un sin fin de habilidades, aunque llama la atención que los dos primeros sean los que, realmente, den la superficie básica, sólida y esencial al resto.
Por un lado, el primero sería el refinamiento espiritual (seishin teki kyoyo) y por otro las habilidades corporales (taijutsu). Ambos son, según mi perspectiva la esencia y ocupan un lugar predominante en este grupo de 18 habilidades a desarrollar. Refinar nuestro interior y refinar nuestro exterior.
El interior relacionado con las virtudes marciales(butoku), un proceso de dedicación muy poderoso y sobre todo muy personal sin premisas comparativas con los demás. Entre algunas virtudes destacan la coherencia, la integridad, la compasión, la benevolencia, el no enjuiciamiento, etc...
Algo para ser observado por aquellos que desean la transformación interior.
Por otro lado, las habilidades corporales creando un movimiento “propio, personal y único” capaz de ser adaptado a todas las situaciones posibles.
Para finalizar y hablando del arte de la “espada envainada”, hay muchos principios que estabilizan esta práctica. Algunos de ellos, que me gustaría compartir con ustedes son:
Munenmuso: evitar pensamientos innecesarios.
Mewo tojite renshuu suru: la práctica con los ojos cerrados, sintiendo.
Karada Ishiki: tener conciencia corporal y de las propias reacciones.
Koogeki hon noo o kotoroosu suru: controlar el instinto agresivo.
Hasta el próximo capítulo. ¡Mis mejores deseos!
Pedro
From Gassho by Unryu Blog
EL LIBRO DE LA COHERENCIA
CAPÍTULO 3: EL COMPROMISO CON LA TRANSMISIÓN
Ahora, desde una mente consciente y una actitud serena acepto el rol de la nueva transmisión. Una nueva y refrescante sensación originada en el aspecto sosegado y soleado del tiempo que existe justo ahora.
Las decisiones que tomamos son tan valiosas, tan hermosas aún si no obtenemos el resultado planeado. Son experiencias de bravura y espacios de silencios llenos de intimidad con uno mismo. ¡Que maravilloso es elegir!
Elegí amar y transferir mi interpretación de las enseñanzas de un Maestro desde mi nueva posición. Desde un proyecto ubicado en el núcleo de la pacificación, en el axioma de los tránsitos de las respetuosas estaciones. Primavera, verano, otoño, invierno y todo lo que sucede en los espacios intermedios. ¡Que hermoso!
Necesitamos una forma de vida que conecte con el presente verdadero y no disfrazado de cualquier otra cosa que no sea justamente el presente de la conexión.
Hay muchos textos que son ficticios, aunque hay algunas personas que tienen una sensibilidad extrema y encuentran agua en las zonas más desérticas. Poseen ese péndulo interior y son capaces de encontrar una maravillosa fuente de inspiración allá donde parece no existir. Aún así, un libro es solo un libro que, si no va acompañado de una puesta en acción, de una práctica presente es un lastre de conocimiento que termina dando vueltas alrededor de la propia desesperación.
¡Práctica presente ¡
No hay nada establecido o fijo en el Ninjutsu (arte marcial), afirma Hatsumi Sensei y tampoco lo hay, aunque juguemos con nuestras ilusiones ficticias en la vivencia diaria o en la gran mayoría de las actividades que realizamos. Cuando lo entendemos y soltamos el resultado entonces comenzamos a flotar hacia nuestro espacio y lugar.
Estas ausencias son asociadas a la idea de “espíritu vacío” del budismo Zen. Es tan breve, tan breve, pero tan rico y hermoso. Que maravilla las ausencias de control sin temor ni miedo.
Asumo el compromiso con la transmisión tal como la siento con el objetivo de crear un mundo pacífico acompañado de valientes seres, guerreros y guerreras.
Hasta el próximo capítulo.
Pedro Fleitas González
THE BOOK OF COHERENCE
CHAPTER 3: THE COMMITMENT TO TRANSMISSION
Now, from a conscious mind and a serene attitude I accept the role of the new transmission. A new and refreshing sensation originating from the calm and sunny aspect of the weather that exists right now.
The decisions we make are so valuable, so beautiful even if we don't get the planned result. They are brave experiences and spaces of silence full of intimacy with oneself. How wonderful it is to choose!
I chose to love and transfer my interpretation of a Master's teachings from my new position. From a project located in the core of pacification, in the axiom of the transits of respectful stations. Spring, summer, fall, winter and everything that happens in between. How gorgeous!
We need a way of life that connects with the true present and not disguised as anything other than the present of connection.
There are many texts that are fictitious, although there are some people who have extreme sensitivity and find water in the most desert areas. They have that inner pendulum and are capable of finding a wonderful source of inspiration where it seems not to exist. Even so, a book is just a book that, if it is not accompanied by a putting into action, by a present practice, is a burden of knowledge that ends up circling around one's own despair.
Present practice
There is nothing established or fixed in Ninjutsu (martial art), says Hatsumi Sensei, and there is nothing established or fixed either, even if we play with our fictitious illusions in daily life or in the vast majority of the activities we do. When we understand it and let go of the result then we begin to float towards our space and place.
These absences are associated with the idea of “empty spirit” in Zen Buddhism. It is so brief, so brief, but so rich and beautiful. How wonderful the absences of control without fear or fear.
I assume the commitment to the transmission as I feel it with the objective of creating a peaceful world accompanied by brave beings, warriors.
Until the next chapter.
Pedro Fleitas González
(translated by google translator)…
From Gassho by Unryu Blog
Siento que el Jutaijutsu es realmente sagrado. Su práctica sincera purifica el corazón si se realiza respetando y sosteniendo la vida propia y la de los demás.
Jutaijutsu se refiere a las acciones que se realizan corporalmente de una manera suave y delicada. Es el principio, según mi opinión del autocuidado. Tratarse con ternura y amarse.
¡Y lo que ocurre dentro, ocurre fuera! Esta ternura corporal, no solo convive con las impuras crueldades que los humanos construimos y fomentamos, sino que sacraliza las mismas transformándolas en actos de amor incondicional.
Esta es una de las razones por la que creo que la práctica del jutaijutsu desde su esencia y con la eliminación de cualquier atisbo violento de destrucción sin sentido es tan vital para quienes seguimos las enseñanzas del Maestro Hatsumi.
¿Es posible practicar este idealismo sin agresión sin practicar artes marciales?
Mi respuesta es ¡SÍ!, y aún más, creo que es una gran práctica que empieza siendo un reto no carente de dificultades y termina convirtiéndose en oxígeno vital.
Las indulgencias del clima de la vida son “suavizadas” por esta práctica que tiene muchas puertas de acceso, una de ellas la vía del budo, aunque no la única.
El sagrado jutaijutsu significa desarrollar la capacidad de mantener el camino sin forzamientos, aceptando todos los cambios como maestros y ubicar la conciencia en el proceso respiratorio, insuflando aliento y gratitud a los regalos que recibimos en cada momento.
Vislumbrar el mundo binario individuo – colectivo como una propuesta infinita de elecciones que generan la magia de la alquimia y todo desde la respiración en el tandem, es decir desde el aliento tres dedos por debajo del ombligo que como dije antes sostiene la vida en su perspectiva más brillante alejándola de la respiración elevada que magnífica la emoción convirtiéndola, en muchas ocasiones en un monstruo que te devora a ti el primero.
Afirman algunos seres con sabiduría, que el cambio de conciencia comienza a obrar en situaciones extraordinarias y una de ellas es “una experiencia cercana a la muerte”. Ahora lo comprendo.
Al producirse este milagroso cambio nada será igual. Comprender este gesto de respeto universal conlleva ser benevolente con el sentir de los seres queridos.
En esta transformación, a vistas de los demás el aspecto exterior puede parecer idéntico previo al cambio, aunque el corazón y la luz interior es totalmente diferente. A veces muchos de ellos, al sentir este cambio que no comprenden intentan ayudar “trayéndote al pasado”, tal como eras antes o lo que representabas. Es un intento respetuoso de comprender, aunque sería hermoso si, solo pudieran escucharte.
Cuando sales del aferramiento al pasado y de los valores anquilosantes, que no son lubricados habitualmente como la lealtad, la fidelidad, la honorabilidad considerándolos el modelo único y valido inicias, entonces, tu verdadero viaje. El viaje hacia dentro.
Para continuar necesario escapar, en muchas ocasiones del abstractismo polvoriento del espacio donde te encontrabas en aquel “antes” usando la delicadeza corporal del jutaijutsu sagrado.
Pedro Fleitas González
THE BOOK OF COHERENCE
CHAPTER 2: THE SACRED JU TAI JUTSU
I feel that Jutaijutsu is really sacred. Its sincere practice purifies the heart if it is done respecting and sustaining one's own life and that of others.
Jutaijutsu refers to actions that are performed bodily in a gentle and delicate manner. It is the beginning, in my opinion, of self-care. Treat with tenderness and love each other.
And what happens inside, happens outside! This bodily tenderness not only coexists with the impure cruelties that humans construct and encourage, but also sacralizes them, transforming them into acts of unconditional love.
This is one of the reasons why I believe that the practice of jutaijutsu from its essence and with the elimination of any violent hint of senseless destruction is so vital for those of us who follow the teachings of Master Hatsumi.
Is it possible to practice this idealism without aggression without practicing martial arts?
My answer is YES! And even more, I think it is a great practice that begins as a challenge not without difficulties and ends up becoming vital oxygen.
The indulgences of the climate of life are “softened” by this practice that has many access doors, one of them the path of budo, although not the only one.
Sacred jutaijutsu means developing the ability to maintain the path without forcing, accepting all changes as teachers and locating consciousness in the breathing process, breathing breath and gratitude into the gifts we receive at every moment.
Envision the individual-collective binary world as an infinite proposal of choices that generate the magic of alchemy and all from breathing in tandem, that is, from the breath three fingers below the navel that, as I said before, holds life in its perspective. brighter, taking it away from the elevated breathing that magnifies the emotion, turning it, on many occasions, into a monster that devours you first.
Some wise beings affirm that the change of consciousness begins to work in extraordinary situations and one of them is “a near-death experience.” Now I understand it.
When this miraculous change occurs, nothing will be the same. Understanding this gesture of universal respect entails being benevolent towards the feelings of loved ones.
In this transformation, in the eyes of others, the exterior appearance may seem identical prior to the change, although the heart and interior light is totally different. Sometimes many of them, upon feeling this change that they do not understand, try to help by “bringing you back to the past”, just as you were before or what you represented. It's a respectful attempt to understand, although it would be nice if they could just listen to you.
When you leave the clinging to the past and the stagnating values, which are not usually lubricated such as loyalty, fidelity, honorability, considering them the only and valid model, then you begin your true journey. The journey inside.
To continue, it is necessary to escape, on many occasions, from the dusty abstractism of the space where you were in that “before” using the bodily delicacy of sacred jutaijutsu.
Pedro Fleitas González
(translated by google translator)
From Gassho by Unryu Blog
Capítulo 1
Desde aquel día, acompañado por seres amorosos y luminosos, todo se comenzó a transformar.
En este periodo he pensado escribir un libro, dejando registradas muchas indagaciones personales atestiguando, desde la propia experiencia esta transmutación.
Han pasado 5 meses y medio y hoy decido empezar a escribir este libro. Esta vez no lo entregaré a una editorial, lo publicaré capítulo a capítulo en este blog que en su momento denominé “gassho”, una palabra japonesa que indica colocar las manos juntas a modo de rezo y agradecimiento por lo recibido cada día.
Este libro he decidido titularlo “El libro de la coherencia”, ya que ahora no puede ser de otra manera. En futuros capítulos explicaré detalles al respecto.
Todo lo pasado, todo lo vivido, todo quedó en su lugar, es decir atrás, en el pasado muy pasado.
Experiencias maravillosas y profundas por su intensidad aun así ya ocupan el lugar que les corresponden. Agradezco lo vivido. Bendigo las oportunidades recibidas.
Ahora ya puedo sentir lo que ocurre desde otra posición. Se acabó la teoría, la intelectualidad; es el tiempo de la verdad “desde el sentir”.
Ciertamente, de manera puntual se sienten las molestias de algunos resentimientos mal digeridos y cronificados como “aquellos dolores de lesiones crónicas” que se sienten cuando va a cambiar el clima. Y entonces renace la maravillosa oportunidad del cambio hacia la coherencia.
Hay tantos cambios maravillosos, invisibles a la vista de la miopía sensorial exterior, tantos y tantos. ¡Que bendición!
Tras aquel día 12 de enero inicié un nuevo viaje. Un viaje hacia la coherencia y la integridad. Un viaje sincero y honesto, lo cual quiere decir que no me permito mentirme ya que es demasiado insano y el precio demasiado elevado.
¿Cuánto nos mentimos a nosotros mismos cada día? ¿Cuánto? ¿Es realmente saludable y sano? Medita al respecto.
Uno de los estados más iluminativos que existen es pillarse a sí mismo mentindiendóse desde la incoherencia y ser capaz de aceptar y aplicar la acción para la transformación.
Si no es el cuerpo, es la cabecita o las emociones. Por algún espacio tienen que exteriorizarse.
Así que ya decidí no mentirme y no mentir para sanar. Esto lleva dedicación, mucha dedicación ya que te debes convertir en un observador activo y constante de ti mismo, de lo que ocurre por ahí dentro y en tu cuerpo.
Es un plan de acción que conlleva poner sobre la mesa todas las creencias, la gran mayoría inútiles, dañinas y falsas y comenzar la renovación desde el amor y la ternura.
Es un proyecto personal que, quizás podría acercarse incluso superar a aquellos libros escritos en la historia sobre la táctica y estrategia militar.
Amigos, amigas nos leemos en el próximo capítulo, siempre desde la verdad que conlleva la integridad. Va a ser muy interesante.
“Olvida los errores del pasado. Olvida los fracasos. Olvídalo todo, salvo lo que vas a hacer ahora, y hazlo.” (William Durant)
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From Bujinkan Santa Monica by Michael
Today I planned three classes, Furuta Sensei, Nagase Sensei, and Noguchi Sensei. But I didn’t have time to review my notes until the next morning in a cafe. The coffee sure helped.
The FULL video review can be found here: https://www.rojodojo.com/japan-report-seven-reiwa-five/
The first class was at the Bujinkan Honbu dojo with Furuta Sensei. We began class wearing a lot of knives. He said you should wear at least 9 knives. He didn’t mean that literally but the number 9 implies an infinite amount. So you have the ability to respond or attack infinitely.
He kept hiding behind the attack of his opponents. I learned this approach from him a few years ago during our study of 雲隠流 Kumogakure Ryū in his home dojo. He said it is like hiding in the clouds as the name of the school suggests.
I have the understanding that he is often teaching from that school as he is the next Soke. He won’t always mention it directly, so if you aren’t paying attention you might miss the subtlety. Training with him is fun because it feels like we are on this journey together.
As an example, He told us a story about a class with Hatsumi Sensei when they were using the sword. Soke kept telling them to let go of the weapon. Furuta Sensei said they were all confused by this instruction. How do you use a weapon when you let go? But Soke only responded by saying, “class is finished.” They were all left wondering what he meant. Well, Furuta Sensei is still exploring the meaning of this in his own classes.
My next class was with Nagase Sensei. This was at the Honbu dojo, so the feeling of the class is different than when I visit his own dojo. Not sure how I would describe it exactly except it feels more pro forma.
He started the class with 武双捕 musō dori and used that to transition to 竹折 takeori. The takeori he applied to me were the most painful I have experienced. He had me dancing around the dojo and tapping out. That doesn’t happen a lot to me here in Japan. But Nagase Sensei had me flipping and flying because the pain was immense. And if I didn’t take ukemi I felt like I would break.
My training partner in that class was Xάρης Μήτρου from Greece. The pain was intense for both of us. At one point he asked me to ease off a bit. And I apologized because I felt like I was trying to copy Nagase Sensei. We went to dinner later that night and he wasn’t broken, so I guess it was ok.
After dinner was Noguchi Sensei’s class. Xάρης had requested that Noguchi Sensei share some 義鑑流 Gikan Ryū. If you have been following my posts you know I did a whole series of classes with Noguchi Sensei on this topic. And I made my own in depth videos on all 10 of the kata sharing everything I learned from my notes. So this was a refresher course for me.
But Noguchi Sensei rarely does things the same way twice. So the class was full of many surprises and hidden aspects of the kata which he chose to explore, including some ura waza! But I was surprised he didn’t do all 10 of the kata. Normally he moves very fast, but this class was a different feeling from him.
For example, he did a whole sidebar on 抱囲之構 Hōkō no Kamae. His focus was on the 虚実 kyojitsu of this kamae. He kept saying it was not a ホールドアップ Hōrudoappu, or hold up kamae like a mugging, but hōkō. And he would demonstrate the difference and laugh at his own joke.
He showed us how to use it for 蝦蛄拳 shako ken. And he applied a powerful 逆武者捕 gyaku musha dori. He also showed a sneaky but powerful way to strike 歯止 hadome.
I survived my long day of training and made a lot of notes. Don’t tell anyone, but I might have slept in late the next morning. Stay tuned for my Japan Report Eight 令和5年.
…
From Bujinkan Santa Monica by Michael
Furuta’s home dojo is very rustic with traditional tatami mats. He started training with ukemi and my cotton tabi really slid across the straw! His exploration of 基本八法 Kihon Happō is influenced by his study of 雲隠流 Kumogakure Ryū. As the next Soke of Kumogakure Ryū, he is hard at work learning and studying this school. And I feel lucky to be part of this journey every time I study with him.
At one point he showed a detail of how to attack the 急所 kyūsho 血止 chidome and 血ダメ chidame. The name of this kyūsho means to stop the blood. Obviously this would incapacitate an opponent if you pull it off. But Furuta Sensei used a hooking strike into chidome to unbalance with one finger.
The kyūsho becomes a 支点 shiten. The pressure creates a pivot or a fulcrum to affect the opponent’s structure. Studying the kihon in this way to find shiten within them will really transform your understanding of taijutsu.
My luck continued when Furuta Sensei pulled out the pole weapons. First up was a 刺股 sasumata. This had been on everyone’s mind because of a viral video where a security guard in a Tokyo jewelry store fought off three smash and grab robbers with a sasumata.
Furuta brought out a heavy iron and antique looking sasumata. I had never trained with one before. He used it against a sword and a 長巻 nagamaki. He used the hook to lock up the attacker’s blade. The sheer weight of the iron can swing like a pendulum grounding the opponent and his weapons.
Furuta Sensei also shared some yari. We studied with 片鎌槍 katakama yari, 三角槍 sankaku yari, and 管槍 kuda yari. These were live blades so we had to be very careful in his small dojo. The kuda yari was so long I had to thrust out the open door from the dojo into the garden!
I had little prior experience with some of these weapons. But this is the kind of opportunity that arises if you form good relationships with the teachers in Japan. Then they’ll share things with you that not many people get to study.
Furuta continued his generosity after training by taking us on an excursion. First we went to lunch at 末廣 Suehiro, which is a restaurant frequented by Hatsumi Sensei. Then we listened to more Lady Gaga as we drove to 夢楽堂 Murakudō for some shopping.
Hatsumi Sensei also likes to shop at Murakudō, an antique store packed to the rafters with many things, including weapons. My teacher, Peter was looking for 矢の根 yanone as you may have seen in my Japan Report Three 令和5年 video. Another member of our group bought a sword. And people were looking at tsuba, tessen, yari and even a nice 仕込杖 shikomi-zue. I had trouble guarding my wallet.
After the shopping, I went back to Noda-shi for an evening class with Paul Masse at the Honbu Dojo. Paul began with a form of 手解 tehodoki. But this was just an excuse to explore more themes related to 支点 shiten.
He raised his forearm to create support under the attacker, then he dropped it away. This caused the opponent to stumble and expose other weak points. He added in knife techniques, but all through the class he was creating shiten then throwing them away.
Having personal relationships with the teachers here makes my visits feel like family. Then the training feels like sharing. And no matter how long my days are, I always come away energized and excited for the next day’s training.
If you like what I do, you can support my writing and video productions by signing up at Rojodojo.
Then you can watch the FULL video of this report here
https://www.rojodojo.com/japan-report-six-reiwa-5/ along with more than 400
other training videos
…
From Bujinkan Santa Monica by Michael
Furuta’s home dojo is very rustic with traditional tatami mats. He started training with ukemi and my cotton tabi really slid across the straw! His exploration of 基本八法 Kihon Happō is influenced by his study of 雲隠流 Kumogakure Ryū. As the next Soke of Kumogakure Ryū, he is hard at work learning and studying this school. And I feel lucky to be part of this journey every time I study with him.
At one point he showed a detail of how to attack the 急所 kyūsho 血止 chidome and 血ダメ chidame. The name of this kyūsho means to stop the blood. Obviously this would incapacitate an opponent if you pull it off. But Furuta Sensei used a hooking strike into chidome to unbalance with one finger.
The kyūsho becomes a 支点 shiten. The pressure creates a pivot or a fulcrum to affect the opponent’s structure. Studying the kihon in this way to find shiten within them will really transform your understanding of taijutsu.
My luck continued when Furuta Sensei pulled out the pole weapons. First up was a 刺股 sasumata. This had been on everyone’s mind because of a viral video where a security guard in a Tokyo jewelry store fought off three smash and grab robbers with a sasumata.
Furuta brought out a heavy iron and antique looking sasumata. I had never trained with one before. He used it against a sword and a 長巻 nagamaki. He used the hook to lock up the attacker’s blade. The sheer weight of the iron can swing like a pendulum grounding the opponent and his weapons.
Furuta Sensei also shared some yari. We studied with 片鎌槍 katakama yari, 三角槍 sankaku yari, and 管槍 kuda yari. These were live blades so we had to be very careful in his small dojo. The kuda yari was so long I had to thrust out the open door from the dojo into the garden!
I had little prior experience with some of these weapons. But this is the kind of opportunity that arises if you form good relationships with the teachers in Japan. Then they’ll share things with you that not many people get to study.
Furuta continued his generosity after training by taking us on an excursion. First we went to lunch at 末廣 Suehiro, which is a restaurant frequented by Hatsumi Sensei. Then we listened to more Lady Gaga as we drove to 夢楽堂 Murakudō for some shopping.
Hatsumi Sensei also likes to shop at Murakudō, an antique store packed to the rafters with many things, including weapons. My teacher, Peter was looking for 矢の根 yanone as you may have seen in my Japan Report Three 令和5年 video. Another member of our group bought a sword. And people were looking at tsuba, tessen, yari and even a nice 仕込杖 shikomi-zue. I had trouble guarding my wallet.
After the shopping, I went back to Noda-shi for an evening class with Paul Masse at the Honbu Dojo. Paul began with a form of 手解 tehodoki. But this was just an excuse to explore more themes related to 支点 shiten.
He raised his forearm to create support under the attacker, then he dropped it away. This caused the opponent to stumble and expose other weak points. He added in knife techniques, but all through the class he was creating shiten then throwing them away.
Having personal relationships with the teachers here makes my visits feel like family. Then the training feels like sharing. And no matter how long my days are, I always come away energized and excited for the next day’s training.
If you like what I do, you can support my writing and video productions by signing up at Rojodojo.
Then you can watch the FULL video of this report here
https://www.rojodojo.com/japan-report-six-reiwa-5/ along with more than 400
other training videos
…
From 武神館兜龍 Bujinkan Toryu by Toryu
In the disciplined and deeply philosophical world of Bujinkan, the journey from novice to master involves more than physical prowess. Additionally, it encompasses profound personal growth. The “Four Worlds of Mastery” guide this path, mirroring the traditional martial arts progression of Shu-Ha-Ri. It also highlights common cognitive biases, such as the Dunning-Kruger effect. Understanding these stages offers practitioners a roadmap for development that extends beyond physical skills to encompass mental and spiritual maturation.
“Incompetent awareness” marks the initial stage in a martial artist’s journey. Here, you recognize your novice status and embrace the humility that comes with starting anew. Like the Shu phase in Shu-Ha-Ri, this stage is about strict adherence to form and technique, absorbing knowledge like a sponge. You learn to perform kata (forms) and techniques exactly as taught, respecting the wisdom and effectiveness of established methods. This phase is foundational, as it builds the discipline and basic skills necessary for advanced exploration.
As skills and confidence grow, practitioners often enter the stage of “incompetent unawareness,” where the Dunning-Kruger effect becomes most apparent. Here, you might feel more competent than you actually are due to initial successes and basic fluency in techniques. This stage is a critical juncture and reflects the early transition from Shu to Ha, where the danger lies in becoming complacent with one’s perceived level of skill.
You must remain vigilant to continue pushing boundaries and seeking deeper understanding instead of settling for superficial knowledge. This stage urges practitioners to recognize the breadth of what they don’t know and to approach training with a critical eye.
Transitioning into “competent awareness,” practitioners begin to deeply integrate their skills and knowledge. This stage aligns with the Ha phase of Shu-Ha-Ri, characterized by experimentation and adaptation. You understand the principles behind each technique and start to experiment with variations, adapting what you’ve learned to suit different situations and personal style.
This is a period of reflection and critical thinking, where you assess your abilities realistically and work on refining your techniques. Here, the practitioner is skilled and knowledgeable yet remains acutely aware of the limitations and gaps in their expertise.
The final stage, “competent and unaware,” is where true mastery begins to shine. This stage mirrors the Ri phase, where practitioners execute techniques with natural ease and deep-rooted skill, making them appear instinctual.
At this level, the mind no longer consciously dictates actions; the body responds to threats and opportunities with a fluidity and grace that seem almost preternatural. This is the stage where practice transcends physical action and becomes a form of moving meditation, embodying the essence of Bujinkan in every motion.
In Shinden Shura Roppō Takamatsu Sensei wrote about this experience.
There’s an interesting story related to this. When I was at Toda Shinryuken Sensei’s dojo, a martial artist from the 関口流 Sekiguchi-ryu came for a challenge match. At that time, it was customary for younger, skilled practitioners to sit at the lower end, while older, less capable ones took the higher seats. Among us was a man, around 37 or 38, with an imposing physique but a scarred face, possibly from burns, which made him look fearsome. However, his skill was limited, and he loved to compete despite often losing. That day, he boldly took the highest seat, and when the match began, he insisted on going first. Everyone tried to dissuade him, knowing he would lose, but he wouldn’t listen. So, he went out, exchanged formalities with the opponent, and as they bowed and separated, he suddenly widened his scarred eyes, contorted his face into a terrifying expression, and with a thunderous shout and stomp, he startled the Sekiguchi-ryu opponent. The opponent, terrified, jumped back and conceded the match. When Toda Sensei asked the Sekiguchi-ryu practitioner why he gave up, he confessed that he was scared and thought he would be facing a weaker opponent from the lower seats. This instance shows how a mental defeat can occur even before the physical match. In martial arts, one must maintain a constant, unshaken spirit, not startled or intimidated by external changes. The true value of martial arts lies in cultivating this unflinching spirit. |
In what category would you place the student of Toda Sensei? Where would you put the Sekiguchi student? I think it is an interesting story that teach us that sometimes courage is better than skills.
Integrating the understanding of Shu-Ha-Ri, traditionally viewed as a 30-year progression, along with the awareness of cognitive biases like the Dunning-Kruger effect, is crucial for holistic development in Bujinkan training.
Recognizing your current position within these stages is essential for maintaining a realistic assessment of your skills and encouraging ongoing improvement. Furthermore, the Dunning-Kruger effect serves as a vital reminder to stay humble and vigilant. It urges you to continuously question your level of skill and actively seek feedback from more experienced practitioners.
To navigate these stages effectively, consider the following practical steps:
Navigating the “Four Worlds of Mastery” in Bujinkan calls for a balanced mix of rigorous practice, self-assessment, and personal growth. By moving through each stage—from eager learner to master practitioner—you partake in both the physical and transformative aspects of martial arts. This process molds both mind and spirit. The journey reflects Shu-Ha-Ri’s lasting principles and provides a challenging path to mastery. Recognizing these stages and the pitfalls of the Dunning-Kruger effect equips you with essential tools for true mastery in Bujinkan.
The post 四習界 Shishūkai: Four Worlds of Mastery appeared first on 武神館兜龍 Bujinkan Toryu.…
From Budoshop.se by BUDOSHOP.SE
BATON FIGHTING Techniques with Mats Hjelm. In April 2024, Mats Hjelm conducted an enlightening seminar on Jutte techniques in Helsinki, Finland, organized by Bujinkan Sakura Dojo. In this video, Mats Hjelm explores the art of Jutte-jutsu through the lens of Gyokkō-ryū Sanshin no Kata and Kukishin-ryū Jutte techniques. He demonstrates fundamental “Kōda” techniques, designed for countering both unarmed and armed opponents, alongside Kata specifically tailored for sword attacks. Additionally, Mats adapts ten techniques from Kodachijutsu for use with the Jutte. Highlights Include:Mats Hjelm started training in Bujinkan for the first time around 1983. It wasn’t until 1986 when he had the opportunity to start training more seriously under a Shidōshi. He has taught at numerous seminars all around the world, gone to Japan 3-5 times every year. After he started training he never had a training break. He takes his budo training very seriously! If you want to sponsor a seminar or course, please don’t hesitate to contact him. For more information see his web site toryu.se or come and train with him at Kaigozan Dojo.…