From Bujinkan Santa Monica by Michael
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:
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”
| 1 刀 | katana | (single-edged) sword; katana; |
| 2力 | chikara | force; strength; might; vigour; energy;capability; ability; proficiency; capacity; faculty; efficacy; effect; effort; endeavours; exertions; power; authority; influence; good offices; agency; support; help; aid; assistance; stress; emphasis; means; resources; |
| 3温 | nuku | idiot; dummy; slow person |
| 4抜く | nuku | to extract; to omit; to surpass; to overtake; to draw out; to unplug; to do something to the end; |
| 5抜ける | nukeru | to come out; to fall out; to be omitted; to be missing; to escape; to come loose; to fade; to discolour; to wear out (to the point of forming a hole, e.g. Clothes); to leave (e.g. a meeting); to be clear; to be transparent (e.g. of the sky); |
“Iai no nuku”
| 6居合 | iai | art of drawing one’s sword, cutting down one’s opponent and sheathing the sword afterwards |
“kakogenzaimirai” and other words
| 7過去 | kako | the past; bygone days; the previous; a past (i.e. a personal history one would prefer remained secret); one’s past; (Buddhist term) previous life |
| 8 現在 | genzai | now; current; present; present time; as of |
| 9 未来 | mirai | the future (usually distant); the world to come |
| 10 忍 | nin | endurance; forbearance; patience; self-restraint |
11 The upper strike looking like a reverse V symbolizes the scabbard
12 the lower strike: “丿” symbolizes the sword
| 13 中今 | nakaima | the present (esp. as a privileged moment in eternity). Nakaima is explained in the “Way of the ninja”, book by Hatsumi Sensei; |
| 14 識 | shiki | (Buddhist term) acquaintanceship; vijnana (consciousness); |
| 15幽玄 | Yûgen | subtle grace; hidden beauty; mysterious profundity; elegant simplicity; the subtle and profound; the occult |
…From Uploads by YouTube Help by BUDOSHOP.SE
…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.
…From TENRYU by jorgevaccaro
Año 2003
Interview to Shihan Noguchi Yukio
Shihan Noguchi Yukio is well known in the Bujinkan, by his classes in Noda City and for being always very close to Masaaki Hatsumi Soke, not only in Japan, but in many Taikai that have taken place all around the world.
His way of moving doesn’t stop to amaze, no matter whoever sees him for the first time, as much as those who have been training with him for years.
The classes developed by Shihan Noguchi Sensei are dynamic and with happiness, and although his movements are fast, precise and sutile for the human eye, the power behind his techniques leave a mark on the body that lasts for days.
While he is moving, it seems that he’s dancing at the same time as the attack, sometimes he’s movements are so absorving that can take us from our own balance without even touching us.
From every waza he shows, and infinite amount of Henka are quickly expanded on infinite changes. There’s no time to analize, no time to reflect, his classes are as the wind of Bufu that wraps us and takes us from one side to the other without thinking. Everyone gets out smiling, the happiness is captured in his trainings.
In this opportunity, a breath after class gave us place to interview him for the Tenchiwado (Antique publication of the Bujinkan Tenryu Dojo & Christian Petroccello).
—
Noguchi Sensei ¿How did you began in the martial arts?
I began when I was 30 years. Now I’m 61. I’ve been training for 31 years, and never did any other art but this one.
¿How did you meet Hatsumi Sensei?
I knew him before training. I met him once when I went to meet him because I hurt my ankle. I went there for him to cure me, because that’s what he was dedicated to at the time. There we became friends
However, when I started training with him, I stopped being his friend, to became his student.
¿What other activities did you do beside Martial Arts?
I’ve practiced several sports such as Volley, Beisbol, Bowling, Ping Pong, etc..
At bowling I was quite good. I always did over 200 points!
¿How do you see the growth of the Bujinkan in the world?
The Bujinkan is growing naturally, without propaganda.
All over the world, people have been gathering by themselves. Good people, that make good things.
¿Do you feel identified by any ryuha in particular?
I have no preferences. All are equal to me. Besides, I don’t understand all of the schools.
¿What did you feel the first time you took the Sakki Test?
I felt very nervous, but it was something I made gladly.
¿What advice would you give to the instructors?
When they come to Japan to train as much as they can, to then bring those teachings to their countries. Once there, teach freely.
¿How do you apply Budo in your life?
No difference. I live in complete fullness.
¿Respect this year’s theme called Koteki Ryuda Juppo Sessho, what can you tell us?
It’s something that it’s practiced from every directions. As people, that come from every part of the world, every direction. They come from Switzerland, England,Spain, Argentina, etc. The base I think is to work from those directions.
Ko teki Ryu da, gives me the idea of something candent, that expands or that comes from every directions.
As sensei explains more about this matter, the more I will be able to talk about it.
¿How was the training when you started in the Bujinkan?
It was different. Sensei tought old school, but now he doesn’t. He’s smoother now.
¿Where you able to meet Takamatsu Sensei?
No. I only met his wife.
¿What did you feel when Sensei talked and showed the teachings of Takamatsu Sensei?
Afraid!!!
…
From BUJINKAN TASMANIA by Mats "Toryu" Hjelm
http://www.youtube.com/watch?v=Pi0cf0wPr_M&feature=share
A simple DVD has been produced for Bujinkan students and those interested in Shuriken-jutsu.
The DVD will be available for order by the 1st December 2012.
The express aim of this dvd is to add life to the training by ensuring students use taijutsu and taihenjutsu. Weapons can fail and not be effective. Relying on the Shuriken alone is not enough. The student must understand that the opponent will be moving and also may be throwing shuriken in return!
Understanding these realities, the student is encouraged to study with the knowing that Budo Taijutsu and Taihenjutsu are the means to survival. Not just the Shuriken. A weapons specialist without his weapon or any other skill is a weakness.Soke Hatsumi exclaims that Taijutsu is the base for all weapons and survival.
The Dvd gives humble examples of basic throwing practice, basic variations utilizing various methods of taihenjutsu and weaponry, and then demonstrations of shinken gata ( possible real life scenario methods ).
The demonstrator in the DVD is not a master of shuriken-jutsu and is still correcting on a daily basis his faults and weaknesses. This Dvd is a means to merely encourage others on using imagination and think about the infinite variations one may encounter and how to effectively use the shuriken in those moments.
Duncan is a long time practitioner of Bujinkan Budo. He knows and trusts that the art of shuriken-jutsu exists in the Bujinkan. Upon learning the fundamentals of throwing, the student of Bujinkan Shuriken-jutsu must take the time to study and practice, constantly refining their technique. But most importantly, never forgetting to use Budo taijutsu: The core or “Kaname” of Bujinkan Budo.
The Bujinkan technique is “Ninja technique”. One must throw “naturally” in ones own way, free from form or style. This allows the practitioner to be open to change, be unpredictable, and adjust accordingly using Bujinkan Budo Taijutsu Happou Biken and Ninpo Taihenjutsu.
I sincerely hope that those who view this DVD will look at training as something more than throwing at a mat.
DVD Order Details:
…From Bujinkan Santa Monica by Michael
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| 毘沙門天 Bishamonten photo by Satoshi Kobayashi |
In Buddhism, Jintsu is known as "direct knowledge" or even "supernatural knowledge." This leads to some interesting super powers like: 天眼通 tengentsuu divine eye or clairvoyance; 神足通 jinsokutsuu unimpeded bodily function like walking on water or walking through walls; 天耳通 tennitsuu clairaudience or divine ear; 他心通 tashintsuu or telepathy; 宿命通 shukumyoutsuu remembering past lives; and 漏尽通 rojintsuu which is the extinction of contamination, or a divine clarity of mind.While these ideas seem impossible, if you broaden your experience to include this type of connection in your training you will experience some interesting results. I cannot teach anyone how to do this. But as an example, the connection we use in both taking AND giving the Godan test must not be severed. If you have experienced this connection, ask yourself, where does it originate? And how do you embody it in training?
豹変して必ず勝つ hyohen-shite kanarazu katsu. Sudden change will always prevail.This is what I think about with the idea of kaname. But my experience so far this year has also shown me that kaname is a reflection of one's heart. If you have ever felt the power of this kind of change, ask yourself, where does it originate? How might you embody that in training?
From BUJINKAN TASMANIA by Mats "Toryu" Hjelm
The establishment of the Tasmania`s first full-time Bujinkan Dojo is in place.
Donations are welcome to assist with the planning and development of Tasmania`s first full-time facility directed at transmitting Bujinkan Budo and other Japanese Cultural Arts by qualified instructors.
It is the express aim to develop the Japanese cultural arts that comprise the Bujinkan in Tasmania, offering a wonderful opportunity for interested people and groups to affiliate themselves with such a rich history and martial way expressing true art and humanity.
Donations can be sent via to the Dojo Paypal Account at http://www.paypal.com.
Bufu Ikkan.
…From 8þ Kabutoshimen by Mats "Toryu" Hjelm
I got a question today about these books, if they are important for Bujinkan practitioners.
http://www.coloradospringsninjutsu.com/Shoninki.html
http://www.shoninki.com/home/Welcome.html
For what it’s worth here is my answer.
Hello. I don’t think it is very important today, but probably very interesting in historical view. I know Don lived in Japan for many years and probably discussed the book with the Shihan when he run into problems in translation. I don’t know who the other person is, he might be better in Japanese, but if he haven’t been training he might have missed some things. Both books probably have errors, why not get both?
But I don’t believe it is that important, the knowledge is old. There is better modern books about survival skills, medicine, tools etc today.Thanks for the links, I didn’t know Don also had a translation.
Happy training!
Mats
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