From Shiro Kuma's Weblog by kumablog

The second day of the dkms was intense with Sensei insisting on very small technical points. This year the theme was kaname (essential points), and the kaname is to be found in many details.

The first thing he said was that there was no duality in the encounter. There is no opposition

From Shiro Kuma's Weblog by kumablog

Friday was the beginning of the dkms. The day began well as Sayaka Oguri joined us in Kashiwa on the train going to Shimizu Koen.

On arrival the “dkms feeling” was palpable. Sensei was in great shape today as if his birthday was giving him  some extra energy. This is something strange that I have always noticed since 1990 when I first visited Japan for dkms.

During this period of the year Sensei looks like he is “inhabited”. I am always amazed by his ability to move so fast at his age, he is an example for all of us.

The morning session was like training in the fog as Juan-Manuel and I were quite lost during the class. Sensei spoke again about the “kasumi no hô” (霞の方 – theme of 2004) feeling and having the deeling we were fighting in the fog and I must say that Juanma and myself were totally in tune with this idea…

If I had to define in three words what we did I would say:

Ikken Hassô (Shinden Fudô Ryû):

This is taken from the first level of Shinden Fudô Ryû and means “one fist, all directions”   but I prefer the idea of “unity within multiplicity” which gives a deeper meaning to it. In fact it would be difficult to explain what Sensei is demonstrating. The only thing that can be repeated again and again is: no force, no tension, no intention, no idea.

Back to the Kasumi no Hô concept, it was as if he was creating fog that would trap the uke and render them blind to whatever was happeing to them. I have been uke a few times and it is like is “not there, but there” as Pedro said once. You are totally lost.

The techniques were demonstrated by various Shihan and sensei would “change” (see previous posts) the form into a formless thing. After the day of training with my partners Juan-manuel Serrano and Stéphane Ladegaillerie, I had no memory of what we actually did. Day 1 was “totally fogged”.

Tôtoku Hyôshi:

In the afternoon Sensei played with the concept of Tôtoku Hyôshi that we know from biken jutsu (for the newcomers this is the one were from suwari you dodge the shuriken with your blade facing flat and vertically the opponent). As you can see below; the “tôtoku” has the meaning of shielding yourself with the blade.

Sensei used this concept explaining that the warriors in the past (possibly at the beginning of 17th century after peace was established and yoroi abandoned), had metal rods along the forearm and that you could dodge a cut by putting the forearm in front of you.

Everything is a question of timing (Hyôshi) and your shielding with the vertical forearm comes at the right moment. This Tôtoku Hyôshi not only protects you but gives away uke’s balance.

Shitakara:

This last concept was detailed after we trained the Tôtoku Hyôshi for some time. Many of us were more reacting with the arm instead of the body even though Sensei insisted a lot on using the karada (body) in every move done.

Shitakara (from below) is the way you would unfold the twisted body resulting from the Tôtoku Hyôshi reception. As you know in tôtoku hyôshi you give your profile to the opponent. Here due to the distance, once you have blocked/dodged the attack, your body is twisted. Untwisting the body to finish uke has to come from the ground. The grabbing is not allowed as well as the simple upper torso movement.

What Sensei explained during this first day of dkms is that in order to show no strength and no intention you should only react with aruki waza (walking). To get the upper body in action the movement must come from the legs.

The theme this year was to use the fingers and/or to trap the fingers of the opponent. This action must be supported by the body movement and not be decided by your brain.

Natural movement is achieved when you only react softly to uke’s movement without deciding what to do. “Chikara o nuku”: by letting go of all the force you have you create the conditions of becoming aware of the next step always in accordance with your environment, with the attacks (from one or more opponents), with the distance.

Anyway the Gogyô are created from the ground (Chi) and go up to the sky (Kû). The Tenchi is replaced by the Chiten, a point.

Ikken hassô then takes a lot of sense as one can deal with an infinity of situations. Every point of the universe converge to one. And unity is zero.

From Shiro Kuma's Weblog by kumablog

Last week Hatsumi sensei said that we must know fight like gentlemen using no strength but only adapting our body to uke’s attacks but with some kind of high class touch. We do not want to fight but we do not want to hurt either.

Later during the class he spoke of his movements as being similar to catching a fish on a line, chôgyo (1). When fishing you put a bait on the hook. The fish bite the bait and hooks himself. but the quality of the hookig depends on your ability to read the fish intentions. If you pull the fish too early, the fish is free. If you let go  the line then he gets free. This is the same in the technique you have to keep the connection with uke, “En no kirinai”, don’t sever the connection with him. When you receive the attack you have to play with uke’s intention be soft and strong alternatively in order to create a kûkan (5). By using these in/yo tensions you create the conditions of his downfall. but if you begin to apply a “waza” you lose the connection and uke is free to attack or to go again. The subtlety of the connection is like an invisible magnetic field keeping uke prisoner of his own intentions.

Your movements must not be technical but solely based upon the feeling of uke’s tensions. The speed of your reactions and the actions you take afterwards are dictated not by your brain but by the quality of your connection to the situation.

Like the dragon of the koteki ryûda juppô sesshô, you see the whole picture from a superior point of view and you answer silently to the question asked by your opponent’s body. Assuming this superior distance to the fight gives you the freedom to react naturally in the space created. But moving at the exact moment requires a lot of courage. If you move too early the attack will not unroll properly and uke will take advantage of the wrong timing to counter it. If you move too late you get killed or injured.

To become the perfect “fisherman” (8) Sensei wants us to become; and to fish (1) uke correctly you have to get this “imperial attitude” and superior guts, chôgyo 腸御(2+3). The space created, kûkan (5) will bring uke into kûkan 空勘 (6+4) the “perception of emptiness” where he will lose himself as he will not be able to find his way out. This feeling is the one you have when Sensei takes you as uke. There is nothing, this is apparently pure emptiness, but there is nothing you can do.

Once you are a true Imperial fisherman, gyofu (8), you can enjoy kugyo (7) and eat the fish (uke).

From Shiro Kuma's Weblog by kumablog

Changes happen every day. And they often  happen when you are not ready to receive them.

When I arrived at the dôjô on Saturday at 11am for Senô Sensei’s class, I was surprised to see Someya sensei waiting for me at the door. Hatsumi sensei has asked him to replace Senô Sensei who was not available for a few days. Sôke told him that I had to replace him (Someya) for his 02pm class. So I changed my plan accordingly and gave the class.

I had to reorganize my day afterwards.

On Sunday after Sensei’s class at the Honbu, Sôke invited a group of 15th dan to come with him to Yoshikawa city to visit a shop selling old swords, yoroi, makimono, and other things (see the photos in my latest album on Facebook). So I changed my plans accordingly and spent three hours to see those nice old pieces of Japanese history.

I had to reorganize my day afterwards.

To change is not always based on your decision, it is something that is often imposed to you, but to accept it when it comes gives you the ability to rearrange your perception of things in order to meet the unexpected. This is the real adaptation taught by Sôke in his classes.

When you change your plans, it is often because something potentially better is offered to you. And even if sometimes the “better” is not visible at first, be positive about it, accept it, and go with it, there is always some rewards at the end of a change.

Changing is in fact the best opportunity to discover new things. Changing puts you out of your daily routine, and if this change may appear negative, think of the new lessons you are learning while changing. Isn’t it after all the true meaning of “Shikin Haramitsu Daikomyô”?

Tonight at Noguchi sensei’s class his taijutsu had changed totally. We were training some of The Takagi Yôshin Ryû techniques. The names of the techniques remained the same but his movements were totally different from the same techniques I did with him so many times before.

But the Kaname (4) of each technique was there, only the interpretation of this kaname was different. I learnt a lot tonight and this is exactly what changing is about: it is about learning and improving.

You always have to be ready to accept changing even if it goes against your beliefs. Tonight during training I saw some students sticking to the old forms instead of accepting as a gift what Noguchi sensei was demonstrating. And it was sad as it was the proof that some high ranks are not real shihan (2).

Changing the form of a technique is the real feeling that one must develop in the Bujinkan. If you accept to change then your body will not be trapped into the routine of the form and become able to adapt freely to different situations.

Every time you change you enter a new 範列 hanretsu, a new paradigm where the values that have brought you here have to be redefined, modified, and sometimes discarded or forgotten.

A real shihan 師範 (2) is the one who, beyond his rank, is able to create those shifts in the waza and to lead the students into a new world of understanding. He is someone to follow, this is the idea of “retsu” in hanretsu (3). And remember that the kanji for “example, model” (2)  is the same in hanretsu and in shihan (“shi” is teacher).

From Shiro Kuma's Weblog by kumablog

Katana o Nuku, Chikara o Nuku

In his last classes, Hatsumi Sensei has developed a new set of concepts, namely “katana o nuku, chikara o nuku”, “iai o nuku”, kakogenzaimirai”. I would like here to dwell into these concepts as they are, in my opinion, defining where the Bujinkan is heading to in 2013.

Each trip to Japan is a fantastic occasion to get a new understanding of what sensei is trying to transmit. For years, because of our lack of understanding, he was mainly trying to get us into the “omote” of movements. Then starting in 2003, we entered the world of Juppô Sesshô.

Sensei began to use deep philosophical ideas linking this “omote” to a type of “ura”. But this was only the “ura” of the physical world.

For me this was the Omote of Juppô Sesshô (2003-2007).

In 2008, we began to consider this physical Ura (Juppô Sesshô of 2003-2007) as another Omote as he began to speak about the Ura of the Ura. This time the physical expression of movement doesn’t count anymore, we are playing with consciousness, shiki (14).

This is what I call the Ura of Juppô Sesshô.

As we explained many times in this blog, it seems that sensei (willingly or not) is following a 5 years pattern:

• 1993-1997: bô, yari, naginata, biken, jô.
• 1998-2002: taihenjutsu, daken taijutsu, koppô jutsu, kosshi jutsu, jûtaijutsu.
• 2003-2007: Juppô Sesshô (omote): sanjigen no Sekai, yûgen no sekai, kasumi no hô, shizen, kuki taisho
• 2008-2012: Juppô Sesshô (ura): Menkyô Kaiden, Sainô Konki, Rokkon Shojô, Kihon Happô, Jinryû no Kaname o Mamoru.

Next year will see the beginning of the next cycle of 5 years, and my guess is that we will focus on Goshin jutsu (as this is the theme of next March Taikai in Japan). But I am sure that he will come up with some more concept to put around. So these new concepts detailed below should be seen as the introduction to next year’s theme.

Note: At the end of this article I put the English meanings for each one of the terms used in this article in order to ease the understanding of the text and at the same time to give you a wider understanding of the image depicted in one single Japanese word.

“katana o nuku, chikara o nuku”;  ”iai o nuku”:

When you look at the two kanji: 刀 (1) and 力 (2) you see that those kanji are linked in some way. As you all know, because this is the upper kanji of shinobu 忍 (10), the 刀 represents the saya (11) protecting the blade, and “丿” (12) is the blade. In chikara 力 (2), the blade  ”丿” is going through the saya. Chikara (2) therefore can be seen as physical strength, energy; but also as surpassing our own limits.

The old kanji “nuku” (4) is often replaced today by “nukeru” (5) this is why I put both here. Both nuku and nukeru have this idea of releasing or to let go. And this idea of surpassing our limits has been emphasized by Sensei later during the class when he added the idea of “iai no nuku” (6).

You have to let go of everything you know, every form to be in full symbiosis with uke’s inention. When you achieve that you are always “surfing” on uke’s movements and can redirect his chikara against him. Uke when attacking is fully committed to get you, he is using a lot of strength and intention. If you are neutral you follow the movements like the branchees of the willow tree moving freely in the wind. As you have no intention you cannot be read by uke. This was the first thing we learned in 2003 when being introduced to the world of Juppô sesshô through the Sanjigen no Sekai. Uke when attacking makes a decision (intention). This locks him into his “present”, genzai (8), a moment that will become “the past”, kako (7) when he begins to move. Now his intention is focused towards a given target in his “future”, mirai (9).

“kakogenzaimirai”:

This is the “kakogenzaimirai”. Uke is never in the present, genzai (8) as he is trapped by his intention in his future mirai (9) and still attached to his past kako (7). This is like a boat still attached to the pier and going at sea, it will last the time for the length of rope to be fully extended, and the tension will pull it back to the pier or stop it.

Tori having no intention is always in the present and adapts permanently to the changes (like the branch of the willow tree moving freely with the wind). In fact there is no good or bad timing, there is only present.

Last week, Sensei said in class there was no timing. But maybe he meant that time doesn’t exist.  the permanent present of nakaima  (13), the middle of now only exists. The “now” is only a spark of time renewing itself permanently. When you think; when you prepare a counter movement to what you expect will do, you become also trapped in the dark side of the sanshin of the kakogenzaimirai world.

Be soft and relaxed, stay in this permanent present and you will always be able to surf the positive aspect of kakogenzaimirai.

At the end of the class, Sensei added that we now have to become gentlemen and not to use chikara at all. In fact we should develop a more feminin way of behaving, more subtle, using no strength and above all not grabbing. We simply have to redirect uke’s intention and force.

There is no technique there is only opportunity. This is goshin jutsu.

Get rid of the forms, don’t finish a movement, surf freely.

This is the elegant simplicity, the Yûgen (15) of a true Art.

“katana o nuku, chikara o nuku”

“Iai no nuku”

“kakogenzaimirai” and other words

11 The upper strike looking like a reverse V symbolizes the scabbard

12 the lower strike: “丿” symbolizes the sword

From Shiro Kuma's Weblog by kumablog

The new waitress…

Because I was in the UN, I was absent from Japan for eight months. Eight months is very long by Japanese standard and many things are changing.