I once read that the Amatsu Tatara scrolls themselves were said to have come from the belly of a fish. That single detail made the old Chinese legend of Lü Shang leap off the page. Three thousand years ago, the sage known as Taigong Wang fished for years with a bare thread until a carp rose from the river carrying a book of profound military strategy in its belly.
The parallel is hard to ignore. Both traditions speak of sacred strategic knowledge arriving from the water, sealed inside a fish, and later entrusted to rulers who would shape the destiny of nations. Whether the Amatsu Tatara transmission somehow inherited or echoed this far older current is something we can never prove. Yet the resemblance is striking enough to invite the thought that these two stories may, in some distant way, share a common root.
The Great Straight-Needle Incident
(or: How a Man Caught a Carp Full of Military Secrets)
呂尚 Lǚ Shàng more known as 太公望 Taikōbō in Japan. He lived around 1000 BC
Long ago there lived a man named Lü Shang1, later known as Taigong Wang. He was old, bearded, and thoroughly tired of ordinary life. So he moved to the state of Zhou2, sat down by the Wei River, and began fishing with a thread that had no hook at all.
Just a plain thread. Dangling. For three entire years.
The villagers walked past every day, scratched their heads, and whispered:
“He’s either a profound sage… or he’s completely lost his mind.”
Lü Shang ignored them and kept dangling the thread with the calm of a man who already knew the punchline.
Heaven watched. Heaven waited. Heaven eventually grew impatient and decided to speed things up.
One fine morning a large, slightly offended carp swam up, eyed the useless thread, and thought: “Fine. I see how this works. Bureaucratic destiny it is.”
The carp bit. Lü Shang pulled. And there, inside the fish’s belly, was a book — not a shopping list, not a love letter, but a detailed manual of military strategy containing the very essence of Qimen Dunjia3.
At almost the same moment, King Wen of Zhou woke up from a vivid dream in which a sage was sitting by the Wei River doing something extremely peculiar with a fishing line. He immediately sent messengers.
They found Lü Shang still sitting there, wiping fish scales off an ancient book of battlefield secrets.
“Would you consider becoming our military advisor?” the messengers asked politely.
Lü Shang looked at the book, looked at the river, and shrugged. “I suppose the fish has spoken.”
He joined the Zhou forces. Later, under King Wen’s son King Wu, he helped overthrow the tyrant King Zhou of Shang. The strategies that came out of that carp’s belly proved remarkably effective.
According to later tradition, the same art had first been mastered by the Yellow Emperor, then passed down through Huang Shigong and Zhang Liang, until it was finally perfected by the famous Zhuge Liang.
And that is how a man fishing with no hook, a mildly annoyed carp, and a book of directional military secrets changed the course of a dynasty — while the villagers continued to insist they had known he was special all along.
His personal name is written 呂尚, pronounced Lǚ Shàng in Chinese and Ro Shō in Japanese. In Japan he is far more widely known by the name 太公望 (Taikōbō). ︎
Here is a direct Google Maps link to the Zhouyuan area (周原), the early political center of the Zhou people in present-day Shaanxi, China: https://maps.google.com/?q=34.49,107.84 This points to the core region of the Zhouyuan archaeological site (near Qishan and Fufeng counties, Baoji). ︎
Qimen Dunjia (奇門遁甲) is one of the three classical Chinese divinatory systems known as the “Three Styles” (三式), together with Taiyi and Liuren. It is a complex method of cosmological calculation and strategic divination that combines time, space, direction, and human action. ︎
Title 道教の本 ― 不老不死をめざす仙道呪術の世界 (Dōkyō no Hon – Furōfushi o Mezasu Sendō Jujutsu no Sekai)
Series NEW SIGHT MOOK / Books Esoterica 4 (ＮＳＭブックス エソテリカ)
Publisher 学習研究社 (Gakken)
Publication date September 19, 1992 (some listings note 1993 reprints)
ISBN 978-4-05-600031-3 (ISBN-10: 405600031X)
Format A5 softcover mook, 223 pages Original price: ¥1,068 (tax included)
武風 Bufū by Takamatsu Sensei in question is a classical Japanese martial manifesto written in kanbun (漢文) style—formal classical Chinese as traditionally composed and read in Japan. This elevated literary form was commonly used for official proclamations, school founding statements, and philosophical or martial writings that aimed to carry authority and permanence.
The Bufū document is a deliberate adaptation of the famous Kōdōkan-ki(弘道館記), composed in 1838. The original was written under the name of Tokugawa Nariaki, the ninth lord of the Mito domain, though the actual drafting was largely the work of the prominent Mito scholar Fujita Tōko. The Kōdōkan-ki served as the founding manifesto of the Kōdōkan, the large domain school established in Mito. It defines “the Way” (道) as the natural order of Heaven and Earth that people must never abandon, explains why a school was needed to promote it, and calls upon the domain’s people to uphold loyalty, learning, and proper conduct. The text is one of the most influential expressions of late-Edo Mito learning and the sonnō jōi ideology.
Takamatsu Toshitsugu took this highly respected classical text and systematically rewrote it. He preserved the overall structure, rhetorical patterns, and much of the formal language, but replaced the central concept of “promoting the Way” (弘道) with the martial way and the martial wind (武道 / 武風). Political and Confucian references were transformed into statements about the eternal martial spirit. Tokugawa Ieyasu as the restorer of order became “our martial ancestors,” and the purpose of the domain school became the duty to transmit and uphold true Budō. The result is a martial manifesto clothed in the authoritative language and form of a celebrated late-Edo document.
This kind of rewriting, sometimes called tenka, was a recognised way of giving new ideas historical weight and legitimacy by linking them to respected classical models. By adapting the Kōdōkan-ki, Takamatsu elevated the concept of Bufū—the martial wind or continuous martial spirit—into something that carried the dignity of traditional scholarship while remaining firmly rooted in the warrior tradition.
The colophon at the end makes the personal intention clear. It states that the text was carefully written (or copied) by Takamatsu, the 33rd-generation head of Togakure-ryū, specifically for Hatsumi Masaaki, who would become the 34th generation. This indicates that the document was not a general essay but a formal transmission piece, presented from teacher to successor as part of the living inheritance of the martial way.
In this form, the text functions both as a philosophical statement on the nature of true Budō and as a personal charge from Takamatsu to Hatsumi: to preserve, clarify, and continuously embody the martial wind across generations.
武風 Bufū by Takamatsu Sensei
What is a person of the martial way? It is one who can expand and promote the Correct Way. What is the Correct Way? It is the natural order of Heaven and Earth, from which people receive life, and from which they must never turn away or separate, even for a moment.
What, then, is the “martial” in the martial way? It is that which is taught and transmitted.
Respectfully reflecting: In high antiquity the sacred deities established the ultimate principle and handed down the succession. Heaven and Earth took their proper places, and through their compassionate love all things were nurtured. They cultivated in human beings the feeling of flowers and the upright nature of bamboo, thereby nourishing the spirit. By this they illuminated the six directions and governed the entire realm. Never has this been accomplished by any means other than this Way.
By it the Imperial Throne is made everlasting, by it the national essence is made dignified, by it the people are made peaceful and secure.
The martial wind (Bufū), possessing the feeling of flowers and the nature of bamboo, causes all to submit. Yet even the sacred descendants of the gods were never content to rest in self-satisfaction; they gladly learned from others so that the fragrance of the flower would remain unchanged.
Their benevolent and virtuous character was like that of the ancient sage-emperors of Tang and Yu and the Three Dynasties. Drawing upon this, they assisted the Imperial designs. Thus the Way became ever clearer, and no longer was there ceaseless contention and defeat in battle.
However, after the defeat in war, the heretical doctrines of “freedom” and “equality” deceived the people and confused the world. Foreign winds and distorted learning entered from all sides. The Imperial civilizing influence declined, calamities and disorders followed one upon another, and the great Way of the martial wind became unclear in the world. This has already been long the case.
Our martial ancestors restored order from chaos, revered the Heavenly position, expelled the barbarian winds, and truly united the martial wind with the literary heart, thereby laying the foundation of great peace. Our ancestral teacher, from the day he received investiture in the eastern land, caused all the people of Yamato to admire the beautiful customs, revere the Way of the Gods, and cultivate martial preparedness. The national prestige shone proudly across the seas. For more than two thousand six hundred years the successive generations have inherited the thread of the Way and bathed in its blessings, down to the present day.
Therefore, if one is truly a subject and child of the nation, how can one fail to consider how to promote and expand the martial wind and make manifest the virtue of the ancestors? This is precisely the reason the nation itself exists.
Moreover, the enshrinement of Amaterasu Ōmikami, Marishiten, and Hachiman Daibosatsu is so that the vast sincerity of Heaven’s merit may shine clearly like the sun, and so that their awe-inspiring spiritual power may remain here. In spirit we desire to trace back to the origin and repay the root, so that the people may know from whence the martial wind comes.
The building of Confucian temples is so that the Way of the Tang, Yu and Three Dynasties may be harmonized here. We revere their virtue and draw upon their teaching, so that people may understand that the reason the martial wind grows ever greater and clearer is no accident.
Alas! Let the gentlemen and people throughout our country, day and night without negligence, enter and leave the martial training halls. Uphold the legacy of the Divine Land together with the teachings of the Western scholars. Make loyalty and filial piety one. Keep the literary and the martial undivided. Let learning and practical affairs not diverge. Let the result be reverence for the gods and esteem for Confucianism, free from partiality or faction. Let all with one mind exert their collective strength, so as to repay the boundless grace of the nation.
Is this merely the will of the ancestral teachers alone? We look up and hope that the spirit of the Divine Emperor in Heaven will also look down and bear witness.
The teaching of the ancient martial way is pure and governing.
Written with care by Takamatsu Toshitsugu 33rd Generation Sōke of Togakure-ryū For the 34th Generation Hatsumi Masaaki (with seal)
武道者何人能弘正道也 Directly modelled on the opening of the 1838 Kōdōkan-ki(“弘道者何。人能弘道也”). The substitution of 武道 / 正道 for 弘道 is the central rewriting of the entire piece.
天地之自然而生民不可順災離者也 Adaptation of the classical phrase “天地之大經而生民不可須臾離者也”. “順災” is an unusual wording (possibly a calligraphic or stylistic variant) for the idea of going against or abandoning the natural order.
花情竹性 A refined classical metaphor. “花情” suggests sensitivity and aesthetic feeling; “竹性” suggests uprightness, resilience, and purity. Together they describe the ideal cultivated character.
照臨六合統御宇內 Standard elevated kanbun diction for imperial or divine rule. “六合” = the six directions (heaven, earth, and the four cardinal points); “宇內” = all under heaven.
寶祚以之無窮國體以之尊嚴蒼生以之安寧 Parallel construction typical of formal Sino-Japanese prose. “寶祚” (imperial throne), “國體” (national essence/polity), and “蒼生” (the common people) form a classic triad.
唐虞三代 Tang (Yao) and Yu (Shun) are the legendary sage-emperors; the Three Dynasties are Xia, Shang, and Zhou. A standard Confucian reference to the golden age of ideal government.
自由平等之異端邪說 Strongly charged language. “異端邪說” is a classical term for heterodox or pernicious doctrines. Here it is applied to post-war democratic ideas (“freedom and equality”).
撥亂反正 A classical four-character phrase meaning “to quell disorder and restore correctness.” Originally used of sage-kings or great restorers; here applied to “our martial ancestors.”
天照大神・摩利支天・八幡大菩薩 A deliberate combination of the imperial sun goddess (Amaterasu), the Buddhist warrior deity Marishiten (especially revered by bushi), and Hachiman (god of war). Reflects the syncretic religious world of traditional Japanese martial culture.
文武不岐 Classical ideal of the unity of civil and military virtues (bunbu). The phrase insists that scholarship and martial practice must not be separated — a key theme in both the original Kōdōkan-ki and this martial rewriting.
Kodokanki by Tokugawa Nariaki written in 1838 and monument erected in 1840.
What is “promoting the Way”? It is that a person is able to expand and promote the Way. What is the Way? It is the great constant principle of Heaven and Earth, from which the people are born and which they must never leave even for a moment.
Why was the Hall for Promoting the Way established?
Respectfully reflecting: In high antiquity the sacred and divine established the ultimate principle and handed down the succession. Heaven and Earth took their proper places, and all things were nurtured. That by which they illuminated the six directions and governed all within the universe has never been accomplished by any means other than this Way.
By it the Imperial Throne is made everlasting, by it the national essence is made dignified, by it the common people are made peaceful and secure, and by it the barbarians of the four directions are made to submit.
Yet even the sacred sons and divine grandsons were never content to rest in self-satisfaction; they gladly learned from others in order to cultivate goodness. Just as they drew upon the governing and teaching of the sage-emperors of Tang and Yu and the Three Dynasties of the Western land to assist the Imperial designs, so this Way became ever greater and ever clearer, with nothing further to be added.
From the middle ages onward, however, heretical and pernicious doctrines deceived the people and confused the world. Vulgar Confucians and distorted learning abandoned this and followed that. The Imperial civilizing influence declined, calamities and disorders followed one upon another, and the great Way became unclear in the world. This has already been long the case.
Our Eastern Illuminating Prince (Tokugawa Ieyasu) quelled disorder and restored correctness, revered the Sovereign, expelled the barbarians, and truly united the martial and the civil, thereby laying the foundation of great peace. Our ancestor, Lord Mitsukuni, actually received investiture in the eastern land. From early on he admired the character of Yamato Takeru, revered the Way of the Gods, and cultivated martial preparedness. Lord Tsuna continued this work; inspired by the example of Bo Yi and Shu Qi, he further exalted Confucian teaching, clarified human relationships, and rectified names, thereby serving as a protective barrier for the nation.
For more than a hundred years since then, successive generations have inherited this legacy and bathed in its blessings, down to the present day. Therefore, if one is truly a subject and child of the nation, how can one fail to consider how to promote and expand this Way and make manifest the virtue of the ancestors? This is precisely the reason the Hall has been established.
Moreover, why is Take-mika-zuchi-no-kami enshrined? Because he manifested Heaven’s merit in the age of chaos and left his awe-inspiring spiritual power in this land. We desire to trace back to the origin and repay the root, so that the people may know from whence this Way comes.
Why is a Confucian temple maintained? So that the Way of Tang, Yu and the Three Dynasties may be harmonized here. We revere their virtue and draw upon their teaching, so that people may understand that the reason this Way grows ever greater and clearer is no accident.
Alas! Let the gentlemen and people throughout our country, day and night without negligence, enter and leave this Hall. Uphold the Way of the Divine Land and draw upon the teachings of the Western land. Make loyalty and filial piety one. Keep the literary and the martial undivided. Let learning and practical affairs not diverge in their results. Revere the gods and esteem Confucianism without partiality or faction. Gather the thoughts of the many and exert collective strength, so as to repay the boundless grace of the nation. Then not only will the will of the ancestral lords not fall to the ground, but the spirit of the Divine Emperor in Heaven will also look down and bear witness.
Who is it that has established this Hall in order to unify its governance and teaching? It is the Provisional Middle Counsellor, Junior Third Rank, Minamoto no Ason Nariaki.
Composed, written, and the seal-script title brushed by Nariaki in the third month of spring, the ninth year of Tenpō, the year of the Dog (1838).
I hadn’t originally planned to write this end-of-year blog post, but as I scrolled through my saved photos and earlier entries, the memories came flooding back. So here’s a chronological summary of my training highlights from 2025 – a year I truly dedicated to deepening my practice – and one that has already inspired me to look forward to the fiery energies of the 2026 Year of the Fire Horse.
2025 Year Review
This year, I chose to focus intensively on Koto-ryū Koppōjutsu. I began with the Shoden Kata in January, moved on to Hekito Kata in March, Chūden Kata in April, and completed the transmission with Okuden Kata in June. For each technique, I took photographs and noted my own observations and insights. Those who purchased a membership through me can access all of this material on Bujinkan.online – you’re most welcome to explore it.
I made two memorable trips to Japan: Trip #52 in March and Trip #53 in September, both filled with invaluable training alongside the masters at Hombu Dojo.
In May, we celebrated Bujinkan’s 50 years in Europe with a wonderfully organised Taikai hosted by Bujinkan Dojo Norrköping. I was honoured to be one of the three invited instructors and taught Gikan-ryū Koppō Taijutsu as I had learnt it from Noguchi Sensei.
October brought my 60th birthday, which I marked with my own Kanreki Taikai. I invited a select group of close friends without publicising their names, keeping the event intimate and personal. It turned out beautifully – exactly the celebration I had hoped for. As planned, I covered half the seminar costs myself, and it was well worth it. The videos from the event are now available to watch for free on bujinkan.tv – do take a look, like, and subscribe if you enjoy them!
In December, I travelled to Paris for the Nagato Taikai, brilliantly organised by Bruno, my good friend Baubak, and their dojo. Many thanks for a fantastic event.
The following weekend, I was invited to teach at the Bujinkan 40-Year Anniversary in Norrköping – another memorable gathering with old and new training friends.
That, in essence, sums up my training year in 2025: a year of focused study, inspiring travel, meaningful events, and cherished connections. Thank you to everyone who shared the journey with me.
For 2026, I currently have no large-scale events planned. My main focus will be two trips to Japan—one in spring and one in fall—along with continuing the monthly TANRENKAI training sessions. Everything else will be decided as the year unfolds.
The Year of the Fire Horse 2026
The Year of the Horse 2026 (丙午 Bingu) is the 44th year in the 60-year Japanese Jikkan Jūnishi cycle. The Horse (午 Uma) is the seventh animal of the twelve in the “Eto” (Japanese Zodiac). 2025 was the Year of the Wood Snake (乙巳Kinoto-mi) transitioning to the Year of the Horse in 2026.
The Fire Horse Year 2026: This year will be marked by the element of Fire (火 Hi), symbolising passion, energy, and transformation. The Horse, a sign of freedom, strength, and independence, combines with fire energies to create a period of dynamic movement and bold initiatives. People born in this year are often expected to be charismatic, adventurous, and naturally inclined towards leadership and creative breakthroughs.
Jikkan Jūnishi: The Japanese zodiac is based on a sexagesimal cycle combining the ten heavenly stems (Jikkan) with the twelve earthly branches (Jūnishi). The year 2026 is associated with:
Heavenly Stem: 丙 (Hei) – The positive fire element.
Earthly Branch: 午 (Go) – The Horse.
Astrological Implications in the Year of the Fire Horse 2026
The Fire Horse year brings a time of intense activity and change. It is a year where courage, passion, and swift action are rewarded. This can be an excellent period for taking risks, launching new projects, or breaking free from old patterns. The Horse year may also bring a certain restlessness, where it is important to channel the energy constructively and avoid impulsive decisions.
Skinfaxi (“shining mane”) and Hrímfaxi (“frosty mane”)
In Greek mythology, the sun god Helios (sometimes identified with Apollo) drives his chariot across the sky, pulled by four immortal horses that breathe fire: Pyrois (fire), Eous (dawn), Aethon (blazing) and Phlegon (flaming). Their fiery manes symbolise the intense heat of the sun.
The war god Ares also has fire-breathing horses – Aithon, Phlogios, Konabos and Phobos – that spew flames from their nostrils as they pull his battle chariot.
In Norse mythology, Skinfaxi (“shining mane”) is the horse that pulls the chariot of Dagr (Day). His mane radiates such a brilliant light that it illuminates the entire world – a form of fiery glow that banishes darkness.
Cultural Aspects in the Year of the Fire Horse 2026
In Japan and East Asia, the horse carries strong symbolism of speed, honour, and freedom. It is often associated with warriors and journeys, and in mythology it represents powerful forward momentum. The Horse year can thus be seen as a time to conquer new territories – both external and internal – and to find strength in challenges that demand courage and endurance.
My Web Site Projects
Yes, I do manage quite a few websites – each one a little piece of my budō journey. Here are some highlights and statistics from 2025.
TORYU.SE My personal website and the one closest to my heart. This year I published 32 blog posts, mostly excerpts I found fascinating from old ninjutsu history books that I’ve translated from Japanese. There are many more books waiting, so I’ll happily continue this project into next year and beyond. 27.11k unique visitors in the past 30 days (Cloudflare).
BUJINKAN.ONLINE My Bujinkan knowledge base, shared with friends and anyone who chooses their membership through me. In 2025 I added over 100 new articles – it now holds 833 published pieces. I hope you find it useful and enjoyable. 4.37k unique visitors in the past 30 days (Cloudflare).
TANRENKAI.COM My newest project, launched in November. This site is dedicated to monthly Saturday training workshops (Tanrenkai). With my shift-work schedule it’s been hard to keep weekday training consistent, so from 2026 I’ll focus on one high-quality Saturday session per month. Themes and dates will always be announced here. 2.57k unique visitors in the past 30 days (Cloudflare).
KAIGOZAN.SE The website for the dojo I founded 35 years ago. After 32 years in one location we moved 18 months ago, but the new place didn’t work out as hoped. Regular training relied heavily on me being present every week, which my shifts made difficult. Rather than let tensions arise, I decided to pause the old structure and start fresh. From 2026 we’ll hold one focused training per month on Saturdays (see tanrenkai.se). I’m very open to restarting weekday sessions and welcoming beginners again – if one or two committed instructors step forward to share the responsibility. For now, I’ll happily lead the monthly Saturdays myself. 12.73k unique visitors in the past 30 days (Cloudflare).
BUDOSHOP.SE The place to buy videos I’ve produced since the 1990s – from seminars I organised and my own training events. We’ve come a long way from manually copying VHS tapes, through VideoCDs and DVDs, to today’s downloadable videos. More than 100 titles available – do have a look. 22.33k unique visitors in the past 30 days (Cloudflare).
NINZINE.COM A collection of the best Bujinkan and ninjutsu articles I’ve found over the years. It began in the early 1990s with 1.44 MB floppy disks shared via Compuserve and the Moko no Tora BBS. In 2005 I moved it online, and now it holds exactly 2005 articles – a nice coincidence! 26.37k unique visitors in the past 30 days (Cloudflare).
BUJINKAN.ME A simple list of upcoming Bujinkan seminars worldwide. I prioritise events with Japanese Shihan, but I’m happy to include others too – just send me a public link (no login-required pages). 10.99k unique visitors in the past 30 days (Cloudflare).
YUDANSHABOOK.COM The site for the only book I’m truly proud of. I’m told many respected dojo instructors keep it as a reference for their students – that means a lot to me. 9.01k unique visitors in the past 30 days (Cloudflare).
TAIKAI.SE (formerly Kaigousuru Taikai) Home of some legendary events we ran in the early 2000s (ask your teacher!). After the unforgettable 2007 Taikai we switched to every five years: 2015 (Kaigozan 25 years), 2020 (Kaigozan 30 years), 2025 (Toryū Kanreki). The next – and final – one I’ll ever organise is planned for October 2030. 7.48k unique visitors in the past 30 days (Cloudflare).
FACEBOOK.COM/KGZDojo I stepped away more than ten years ago (after refusing to hand over passport details). Now that I’m allowed back, I’ll start sharing again – at least until the next disagreement! 554 followers.
Closing Words: The Year of the Horse 2026 promises to be a year of fiery opportunities and personal expansion. With the Fire Horse energies, there will be many chances to grow through passion, to break free from the past, and to gallop towards the future with confidence and drive.
I hadn’t originally planned to write this end-of-year blog post, but as I scrolled through my saved photos and earlier entries, the memories came flooding back. So here’s a chronological summary of my training highlights from 2025 – a year I truly dedicated to deepening my practice – and one that has already inspired me to look forward to the fiery energies of the 2026 Year of the Fire Horse.
2025 Year Review
This year, I chose to focus intensively on Koto-ryū Koppōjutsu. I began with the Shoden Kata in January, moved on to Hekito Kata in March, Chūden Kata in April, and completed the transmission with Okuden Kata in June. For each technique, I took photographs and noted my own observations and insights. Those who purchased a membership through me can access all of this material on Bujinkan.online – you’re most welcome to explore it.
I made two memorable trips to Japan: Trip #52 in March and Trip #53 in September, both filled with invaluable training alongside the masters at Hombu Dojo.
In May, we celebrated Bujinkan’s 50 years in Europe with a wonderfully organised Taikai hosted by Bujinkan Dojo Norrköping. I was honoured to be one of the three invited instructors and taught Gikan-ryū Koppō Taijutsu as I had learnt it from Noguchi Sensei.
October brought my 60th birthday, which I marked with my own Kanreki Taikai. I invited a select group of close friends without publicising their names, keeping the event intimate and personal. It turned out beautifully – exactly the celebration I had hoped for. As planned, I covered half the seminar costs myself, and it was well worth it. The videos from the event are now available to watch for free on bujinkan.tv – do take a look, like, and subscribe if you enjoy them!
In December, I travelled to Paris for the Nagato Taikai, brilliantly organised by Bruno, my good friend Baubak, and their dojo. Many thanks for a fantastic event.
The following weekend, I was invited to teach at the Bujinkan 40-Year Anniversary in Norrköping – another memorable gathering with old and new training friends.
That, in essence, sums up my training year in 2025: a year of focused study, inspiring travel, meaningful events, and cherished connections. Thank you to everyone who shared the journey with me.
For 2026, I currently have no large-scale events planned. My main focus will be two trips to Japan—one in spring and one in fall—along with continuing the monthly TANRENKAI training sessions. Everything else will be decided as the year unfolds.
The Year of the Fire Horse 2026
The Year of the Horse 2026 (丙午 Bingu) is the 44th year in the 60-year Japanese Jikkan Jūnishi cycle. The Horse (午 Uma) is the seventh animal of the twelve in the “Eto” (Japanese Zodiac). 2025 was the Year of the Wood Snake (乙巳Kinoto-mi) transitioning to the Year of the Horse in 2026.
The Fire Horse Year 2026: This year will be marked by the element of Fire (火 Hi), symbolising passion, energy, and transformation. The Horse, a sign of freedom, strength, and independence, combines with fire energies to create a period of dynamic movement and bold initiatives. People born in this year are often expected to be charismatic, adventurous, and naturally inclined towards leadership and creative breakthroughs.
Jikkan Jūnishi: The Japanese zodiac is based on a sexagesimal cycle combining the ten heavenly stems (Jikkan) with the twelve earthly branches (Jūnishi). The year 2026 is associated with:
Heavenly Stem: 丙 (Hei) – The positive fire element.
Earthly Branch: 午 (Go) – The Horse.
Astrological Implications in the Year of the Fire Horse 2026
The Fire Horse year brings a time of intense activity and change. It is a year where courage, passion, and swift action are rewarded. This can be an excellent period for taking risks, launching new projects, or breaking free from old patterns. The Horse year may also bring a certain restlessness, where it is important to channel the energy constructively and avoid impulsive decisions.
Skinfaxi (“shining mane”) and Hrímfaxi (“frosty mane”)
In Greek mythology, the sun god Helios (sometimes identified with Apollo) drives his chariot across the sky, pulled by four immortal horses that breathe fire: Pyrois (fire), Eous (dawn), Aethon (blazing) and Phlegon (flaming). Their fiery manes symbolise the intense heat of the sun.
The war god Ares also has fire-breathing horses – Aithon, Phlogios, Konabos and Phobos – that spew flames from their nostrils as they pull his battle chariot.
In Norse mythology, Skinfaxi (“shining mane”) is the horse that pulls the chariot of Dagr (Day). His mane radiates such a brilliant light that it illuminates the entire world – a form of fiery glow that banishes darkness.
Cultural Aspects in the Year of the Fire Horse 2026
In Japan and East Asia, the horse carries strong symbolism of speed, honour, and freedom. It is often associated with warriors and journeys, and in mythology it represents powerful forward momentum. The Horse year can thus be seen as a time to conquer new territories – both external and internal – and to find strength in challenges that demand courage and endurance.
My Web Site Projects
Yes, I do manage quite a few websites – each one a little piece of my budō journey. Here are some highlights and statistics from 2025.
TORYU.SE My personal website and the one closest to my heart. This year I published 32 blog posts, mostly excerpts I found fascinating from old ninjutsu history books that I’ve translated from Japanese. There are many more books waiting, so I’ll happily continue this project into next year and beyond. 27.11k unique visitors in the past 30 days (Cloudflare).
BUJINKAN.ONLINE My Bujinkan knowledge base, shared with friends and anyone who chooses their membership through me. In 2025 I added over 100 new articles – it now holds 833 published pieces. I hope you find it useful and enjoyable. 4.37k unique visitors in the past 30 days (Cloudflare).
TANRENKAI.COM My newest project, launched in November. This site is dedicated to monthly Saturday training workshops (Tanrenkai). With my shift-work schedule it’s been hard to keep weekday training consistent, so from 2026 I’ll focus on one high-quality Saturday session per month. Themes and dates will always be announced here. 2.57k unique visitors in the past 30 days (Cloudflare).
KAIGOZAN.SE The website for the dojo I founded 35 years ago. After 32 years in one location we moved 18 months ago, but the new place didn’t work out as hoped. Regular training relied heavily on me being present every week, which my shifts made difficult. Rather than let tensions arise, I decided to pause the old structure and start fresh. From 2026 we’ll hold one focused training per month on Saturdays (see tanrenkai.se). I’m very open to restarting weekday sessions and welcoming beginners again – if one or two committed instructors step forward to share the responsibility. For now, I’ll happily lead the monthly Saturdays myself. 12.73k unique visitors in the past 30 days (Cloudflare).
BUDOSHOP.SE The place to buy videos I’ve produced since the 1990s – from seminars I organised and my own training events. We’ve come a long way from manually copying VHS tapes, through VideoCDs and DVDs, to today’s downloadable videos. More than 100 titles available – do have a look. 22.33k unique visitors in the past 30 days (Cloudflare).
NINZINE.COM A collection of the best Bujinkan and ninjutsu articles I’ve found over the years. It began in the early 1990s with 1.44 MB floppy disks shared via Compuserve and the Moko no Tora BBS. In 2005 I moved it online, and now it holds exactly 2005 articles – a nice coincidence! 26.37k unique visitors in the past 30 days (Cloudflare).
BUJINKAN.ME A simple list of upcoming Bujinkan seminars worldwide. I prioritise events with Japanese Shihan, but I’m happy to include others too – just send me a public link (no login-required pages). 10.99k unique visitors in the past 30 days (Cloudflare).
YUDANSHABOOK.COM The site for the only book I’m truly proud of. I’m told many respected dojo instructors keep it as a reference for their students – that means a lot to me. 9.01k unique visitors in the past 30 days (Cloudflare).
TAIKAI.SE (formerly Kaigousuru Taikai) Home of some legendary events we ran in the early 2000s (ask your teacher!). After the unforgettable 2007 Taikai we switched to every five years: 2015 (Kaigozan 25 years), 2020 (Kaigozan 30 years), 2025 (Toryū Kanreki). The next – and final – one I’ll ever organise is planned for October 2030. 7.48k unique visitors in the past 30 days (Cloudflare).
FACEBOOK.COM/KGZDojo I stepped away more than ten years ago (after refusing to hand over passport details). Now that I’m allowed back, I’ll start sharing again – at least until the next disagreement! 554 followers.
Closing Words: The Year of the Horse 2026 promises to be a year of fiery opportunities and personal expansion. With the Fire Horse energies, there will be many chances to grow through passion, to break free from the past, and to gallop towards the future with confidence and drive.
Bujinkan ranks shape more than just skill for me as a practitioner. They reflect a profound evolution, echoing the ninja’s circular wisdom of body, mind, and spirit. In our dojo, we distill this into three triads: 天地人 Ten-Chi-Jin, 守破離 Shu-Ha-Ri, and a mysterious third I call 禅空無 Zen-Ku-Mu. Together, these nine stages form a circle, with the final triad as zero—the ultimate enlightenment. Here’s how I see this progression shaping our ranks, starting anew at each milestone.
天地人 Ten-Chi-Jin: The Foundation of Movement, Technique, and Flow
The first triad, 天地人 Ten-Chi-Jin (Heaven-Earth-Man). Builds the ninja’s foundation from 9th Kyū to 5th Dan, culminating at the 師導士 Shidōshi (teacher) level.
天 Ten (Heaven) – Movement (9th Kyū to 1st Dan)
We begin with movement—learning to shift, roll, respond. It’s fluid, like the sky’s rhythm. These beginner *Bujinkan ranks* from 9th Kyū to 1st Dan should hone awareness and flow. A natural base to launch into Chi upon earning 1st Dan.
地 Chi (Earth) – Techniques (1st Dan to 4th Dan)
Once 1st Dan is received, we ground ourselves in techniques—strikes, locks, throws. Understanding the knack of why they work, like earth’s stability. From 1st to 4th Dan, these ranks should sharpen precision and adaptability, preparing us for Jin.
人 Jin (Man) – Integration (4th Dan to 5th Dan)
At 4th Dan, we dive into 人 Jin, blending movement and technique via the Jin Ryaku no Maki. An introduction to the 9 Ryūha’s selected *Waza*. It’s about grasping the flow, intuiting harmony. By 5th Dan, 士道師 Shidōshi embody this seamless unity.
天地人 Ten-Chi-Jin cycles from raw motion to refined flow, a loop we master as teachers.
守破離 Shu-Ha-Ri: The Evolution of Mastery
From 5th Dan to 大師範 Dai Shihan, 守破離 Shu-Ha-Ri (Protect-Break-Leave) spirals us through mastery, each stage igniting at a new rank.
守 Shu (Protect) – 5th Dan to 10th Dan
With 5th Dan earned, we enter 守 Shu, learning all 9 Ryūha techniques. Taijutsu, weapons like swords and staffs—exactly as intended to protect the art’s future. These ranks from 5th to 10th Dan test depth and fidelity, preserving our ninja legacy.
破 Ha (Break Up) – 10th Dan to 15th Dan
At 10th Dan, 破 Ha unlocks freedom—breaking and experimenting with all techniques to forge endless connections and possibilities. I’d love these ranks to showcase creativity, adapting Waza like a ninja’s cunning through to 15th Dan.
離 Ri (Leave) – 15th Dan to Dai Shihan
Reaching 15th Dan, 離 Ri transcends structure and ego. 大師範 Dai Shihan trust intuition for Kami Waza. Divine techniques—acting perfectly in the moment without thought, a departure into pure essence.
守破離 Shu-Ha-Ri refines us, a spiral beyond the dojo’s walls.
禅空無 Zen-Ku-Mu: The Circle of Zero
Beyond ranks lies my third triad: 禅空無 Zen-Ku-Mu (Absolute-Space-Void). Unbound by ranks—a circular mystery for the enlightened, where nine stages become zero.
禅 Zen (Absolute)
Unity of all.
“Root and sky entwine, Nothing holds the endless now, Circle turns to none.”
空 Ku (Space)
Boundless possibility.
“Wind carves the silence, Void dances in open fields, One step, none remain.”
無 Mu (Void)
Pre-action stillness.
“Shadow cloaks the flame, Space hums where no foot has stirred, Zero breathes alive.”
Conclusion: Bujinkan Ranks as Nine to Zero
I see Bujinkan ranks as a circle: 天地人 Ten-Chi-Jin (three) builds the base. 守破離 Shu-Ha-Ri (three) evolves it. And 禅空無 Zen-Ku-Mu (three) completes the nine, circling to zero. Kyū flows into Dans, Dans spiral through the 9 Ryūha and beyond, and the rare master returns to nothing—a living haiku with a smirk. Where are you on this path?
Ninja morning rituals are fascinating practices rooted in ancient Japanese traditions that combine physical discipline, spiritual focus, and esoteric techniques. These routines were designed to empower practitioners with clarity, strength, and divine protection, often invoking deities like 摩利支天 Marishiten, a guardian of light, prosperity, and invisibility.
Takamatsu Sensei’s Daily Discipline
In a 1966 article published in 武道春秋 (Budo Shunju Magazine) titled Shinden Shura Roppō, Takamatsu Sensei shared his daily morning ritual:
He went to bed by 9 PM every night.
At 6:30 AM, he performed a cold water massage , a practice he maintained for 40 years without fail. This contributed to his remarkable health and resilience, ensuring he never fell ill.
As a Dai-Ajari head priest in Kumano Shugendo, Takamatsu Sensei likely incorporated prayer or meditation into his routine. The title of Dai-Ajari is reserved for those who complete extreme endurance feats, such as the Ōmine Sennichikaihōgyō (one-thousand days of trekking on Mt. Ōmine) and the Shimugyō (nine days without food, water, sleep, or rest).
Hatsumi Sōke once mentioned receiving the same Mikkyō rank as Takamatsu Sensei during training at the Honbu Dojo. While unclear if he attained the title “Dai Ajari,” this highlights their shared commitment to spiritual and physical mastery.
For Shimugyō, preparation is key. Practitioners must follow precise dietary guidelines months in advance to survive the nine-day fast. Adherence to these instructions ensures survival despite the body’s typical limitations.
Kuji Goshin Hō: A Ninja Morning Rituals Routine from 1812
The 九字護身法 (Kuji Goshin Hō) , documented by Gyochi in 1812, outlines a morning ritual performed immediately after waking:
Wash your hands, face, and mouth with water to purify yourself.
Face north and exhale forcefully to expel 濁気 (Dakuki), or unclean spirit.
Turn to face east , open your mouth, and take three deep breaths to absorb fresh, clean energy.
Clack your teeth together 36 times , matching the rhythm of your relaxed pulse. This helps the spirit descend into your body and calms the mind.
Kuji Hiden: An Ancient Practice Linked to Marishiten
Another morning routine, described in 九字秘傳 (Kuji Hiden) by 宮井安泰 (Miyai Yasutai) in 1787, traces its origins back to 太公望 (Taikōbō) “Grand Duke Wang” (also known as 姜子牙 Jiang Ziya, 1128–1015 BCE), who taught the fundamentals of Kuji to his students. This practice involves facing the rising sun and performing specific hand gestures while chanting incantations:
Face the first rays of sunrise (or the eastern ridge-line in the mountains, or the horizon in flatlands).
Place your left palm on your chest and extend your right hand forward, palm down. Curl your fingers as if beckoning someone and chant RIN .
Place your right hand above your heart and extend your left hand forward. Lower your left hand, curl your fingers, and chant HYŌ .
Turn your palms forward at chest height and chant TŌ .
Move your palms to the left and right sides and chant SHA .
Close your hands into fists and press them to your chest while chanting KAI .
Touch both shoulders with your fingers and chant JIN .
Place both palms on your hips and chant RETSU .
Put both palms on your knees and chant ZAI .
Raise your palms to form 斗衝 (Dozu)—a triangle shape with your thumbs and index fingers—and chant ZEN .
The Role of Marishiten in Warrior Practices
摩利支天 (Marishiten) is a revered deity in Japanese warrior culture, symbolizing light, protection, and prosperity. Warriors practiced Marishiten-hō , invoking her/his power for:
Invisibility in battle : To evade enemies.
Victory and success : By illuminating their path and guiding them.
Wealth and good fortune : Beyond martial contexts.
Staring at the sunrise was a symbolic act of connecting with Marishiten’s radiant energy. This practice reflects the deep spiritual connection between warriors and celestial forces, emphasizing harmony with nature and divine empowerment.
The Japanese concept of 万変不驚 Banpenfugyō, often associated with martial arts, encapsulates the essence of adaptability and cognitive flexibility. In the heat of a physical confrontation, it beckons martial artists to relinquish preconceived techniques and allow an intuitive, divine power to guide their actions. This essay delves into the philosophy of Banpenfugyō within the context of Bujinkan Budō Taijutsu, exploring how it trains practitioners to seamlessly adapt and respond to ever-changing situations.
Banpenfugyō: Unpredictability in Action
In the world of Bujinkan Budō Taijutsu, Banpenfugyō stands as a guiding principle, urging martial artists to shed the constraints of predetermined techniques. Instead of meticulously planning one’s moves, practitioners are encouraged to embrace spontaneity and allow techniques to unfold naturally during combat.
The title of this essay, “Banpenfugyō,” perfectly encapsulates this concept, emphasizing the need to remain unfazed by the unpredictability of any situation.
“In the midst of battle, one must become one with the chaos, for only then can true mastery be achieved.”
– Miyamoto Musashi
Training in Henka: The Path to Adaptability
At the heart of Banpenfugyō lies the practice of Henka, where the martial artist evolves and adapts fundamental techniques, transforming them to suit the ever-changing demands of combat.
This process not only hones physical skills but also sharpens cognitive flexibility. By constantly varying their responses to attacks, practitioners become more adaptable, capable of reacting effectively to unforeseen circumstances.
Cognitive Flexibility: The Mind’s Role
While physical prowess is crucial in martial arts, cognitive flexibility plays an equally vital role. Martial artists must cultivate the ability to think and adapt swiftly in high-pressure situations.
The philosophy of Banpenfugyō, as practiced in Bujinkan Budō Taijutsu, instills this mental agility, enabling martial artists to respond intuitively and harmoniously with the flow of combat.
“Adaptability is the essence of victory. The rigid are easily broken.”
– Takeda Shingen
The Divine Power within Banpenfugyō
Banpenfugyō also teaches martial artists to acknowledge a divine, intuitive force at play. When techniques seem to emerge effortlessly, it’s not just luck but an understanding that something greater guides their actions.
Surrendering to this force and allowing it to guide one’s movements can lead to remarkable outcomes.
Application Beyond Combat: Life’s Lessons
The teachings of Banpenfugyō extend far beyond the dojo. Martial artists who embrace this philosophy find themselves better equipped to navigate the challenges of everyday life.
Decision-making becomes more fluid, problem-solving more intuitive, and stress more manageable.
“A warrior’s strength lies not only in technique but in the ability to harmonize with the unexpected.”
– Hattori Hanzo
Banpenfugyō in the Honbu Dojo
During a conversation with Nagato Sōke, the concept of the Mandela Effect (false memory) was raised. In response, he displayed the essence of Banpenfugyō, the martial arts philosophy of adaptability and cognitive flexibility. With a direct and impactful statement, he asserted, “You must know, Banpenfugyō!”
This brief yet profound message emphasized the importance of understanding and adapting to life’s ever-changing and unpredictable nature. The ensuing laughter didn’t diminish the gravity of his message but rather highlighted the deep wisdom within it.
Nagato Sōke’s response encapsulated the core of Banpenfugyō, encouraging martial artists to embrace the unknown, adapt intuitively, and recognize that true mastery involves harmonizing with the unpredictable, both in martial arts and in life.
Banpenfugyō, rooted in the physical realm of combat, transcends into a philosophy for living.
Footnotes
万変不驚 BANPENFUGYŌ (10,000 changes – no surprise): This term embodies the concept of adaptability in the face of myriad changes. It encourages martial artists to remain unfazed and intuitive in combat, allowing techniques to flow naturally. The painting above the mirror in our Dojo was painted by Hatsumi Sōke.
変化 HENKA (Change): Henka refers to the practice of adapting and evolving fundamental techniques to respond effectively to varying combat scenarios.
The Mandela Effect is an observed phenomenon in which a large segment of the population misremembers a significant event or shares a memory of an event that did not actually occur. I’m sure you will find many things you remembered wrong, look it up!
In the world of martial arts, one concept stands out as the embodiment of inner strength and unwavering composure in the face of immediate danger: Mastering Fudōshin (不動心). This essay explores the Japanese concept of Fudōshin, delving into its significance for martial artists and the art of staying calm in perilous situations. Fear, often considered a negative emotion, is, in fact, a valuable ally that we must learn to control. This essay outlines the importance of fear, methods to prepare and train oneself to avoid freezing or panicking, and how achieving an equanimity state can lead to making life-saving decisions amid chaos.
The Essence of Mastering Fudōshin
Fudōshin, or “Immovable Mind,” is the cornerstone of martial arts philosophy. This concept has its roots in ancient Japan, where warriors, known as samurai, sought not only physical prowess but also mental fortitude. Fudōshin encapsulates the idea of maintaining inner peace and mental resilience, regardless of external circumstances. It is the ability to stay rooted, composed, and ready to act with precision and clarity even when faced with chaos and danger.
Fudō Myōō is found in Shingon Buddhism as a guardian deity, (and patron of martial arts) who is portrayed as carrying a sword in his right hand (to cut through delusions and ignorance) and a rope in his left (to bind “evil forces” and violent or uncontrolled passions and emotions). Despite a fearsome appearance, his attributes of benevolence and servitude to living beings are symbolized by a hairstyle associated with the servant class.
The Paradox of Fear
Fear, often seen as a hindrance, is, in reality, a primal instinct that has evolved to keep us safe. It is the body’s alarm system, triggering a surge of adrenaline and heightened awareness in response to perceived threats. Far from being a negative force, fear can be harnessed as a powerful ally when managed correctly. It heightens our senses, sharpens our focus, and prepares our bodies for action.
Embracing Fear: The First Step
To harness the power of fear, one must first acknowledge its presence. In the martial arts, fear is not denied or suppressed; instead, it is accepted as a natural and necessary response to danger. By recognizing fear, martial artists can begin to control it, preventing it from overwhelming their thoughts and actions.
“In the heat of battle, fear is a beacon that guides us towards survival and victory.”
– Miyamoto Musashi (1584-1645)
The Role of Training
Preparation and training are essential components of mastering Fudōshin. Through rigorous training and repetitive exposure to controlled stressors, martial artists learn to condition their bodies and minds to react calmly under pressure. This training involves not only physical techniques but also mental exercises that foster mental fortitude.
Avoiding the Freeze Response
One of the most detrimental reactions in high-stress situations is the freeze response. When faced with immediate danger, individuals may become paralyzed, unable to take action. Fudōshin training focuses on minimizing this reaction by instilling automatic responses and honing decision-making skills through continuous practice.
The Path to Equanimity
Equanimity is the foundation upon which Fudōshin thrives. It enables martial artists to make rational choices in critical moments, benefiting not only themselves but also those around them. Achieving equanimity requires cultivating mindfulness and mental resilience.
“Fear is not the enemy; it is the catalyst for our greatest feats of courage.”
– Tsukahara Bokuden (1489-1571)
Mindfulness and Self-awareness
Mindfulness, a key aspect of mastering Fudōshin, involves being fully present in the moment, acknowledging one’s emotions, and maintaining self-awareness. Through mindfulness practices, martial artists can observe their thoughts and feelings without judgment, allowing them to respond to stressors more effectively.
Mental Resilience
Mental resilience is the ability to bounce back from adversity and maintain composure under pressure. Martial artists develop mental resilience through meditation, visualization, and mental conditioning exercises. These practices help them build emotional strength and adaptability, crucial qualities in high-stress situations.
Preparing for the Unpredictable
In the chaos of a dangerous situation, preparation can make the difference between life and death. Martial artists recognize the importance of thorough preparation and train relentlessly to be ready for the unexpected. Here are some key aspects of preparation:
Physical Conditioning
Physical fitness is a fundamental component of preparation. Martial artists train their bodies to be strong, agile, and flexible, ensuring they have the physical capacity to respond effectively in danger.
Scenario-Based Training
Scenario-based training involves simulating real-life, high-stress situations. By repeatedly exposing themselves to these scenarios, martial artists develop the ability to remain calm and make quick, informed decisions.
Mental Rehearsal
Mental rehearsal, often referred to as “visualization,” is a technique where individuals mentally practice various scenarios. This helps them prepare mentally and emotionally for challenging situations.
Knowledge and Skill Acquisition
In addition to physical training, martial artists acquire knowledge and skills relevant to their discipline. Understanding the principles of combat, strategy, and self-defense is essential for making informed decisions in critical moments.
不動無悟 “Fudō Mugo” is a sacred Mudra that encapsulates the ancient wisdom of Japanese warriors. With a simple yet profound gesture, they harmonized mind and body, finding instant serenity and unwavering focus in the face of stress. By clasping their hands together and uttering this phrase, these warriors invoked a powerful sense of calm and inner strength. This ritual not only harnessed fear as a source of clarity but also embodied the essence of Fudōshin, the “Immovable Mind.”
不動 (Fudo): Translation: “Immovable” or “Unshakable” Etymology: 不 (Fu): This character means “not” or “un-,” indicating negation or the absence of something. 動 (Dō): This character means “move” or “motion.” It suggests action or change. Combined, 不動 (Fudo) represents something that cannot be moved or remains steadfast, which aligns with the concept of Fudōshin (不動心) discussed earlier.
無悟 (Mugo): Translation: “Without Awareness” or “Unconscious” Etymology: 無 (Mu): This character means “without” or “lack of.” 悟 (Go): This character means “awareness” or “enlightenment.” Together, 無悟 (Mugo) signifies a state of being without conscious awareness or enlightenment, which is in line with the aim of calming the mind and emotions during moments of stress.
The Power of Equanimity in Decision-Making
Equanimity is the linchpin of effective decision-making in high-stress situations. It allows martial artists to evaluate their options objectively and choose the most appropriate course of action. Here’s how equanimity influences decision-making:
Clarity of Thought
Equanimity clears the mind of distractions and emotional turbulence. When fear is under control, martial artists can think with clarity, assessing the situation and determining the best response.
Adaptability
Equanimity fosters adaptability. In rapidly changing and chaotic environments, being able to adjust one’s tactics and strategies is crucial. Martial artists with equanimity can adapt on the fly, increasing their chances of success.
Confidence
Equanimity instills confidence. When martial artists trust in their ability to remain calm and make sound decisions, they approach dangerous situations with a sense of self-assuredness that can be a decisive advantage.
“To master Fudōshin is to become one with the storm, unwavering amidst its fury.”
– Yagyū Munenori (1571-1646)
Mastering Fudōshin Footnotes
不動心 (Fudōshin): Literally “Immovable Mind.” 不 (fu) means “not,” 動 (dō) means “move,” and 心 (shin) means “mind” or “heart.”
武道 (Budō): The term “Budō” translates to “Martial Way” or “Way of the Warrior” and encompasses various Japanese martial arts disciplines.
武士道 (Bushidō): Bushidō, or “Way of the Warrior,” is a code of conduct and ethics followed by samurai, emphasizing virtues such as loyalty, honor, and self-discipline.
恐怖 (Kyōfu): The Japanese term for “fear.” 恐 (kyō) means “fear,” and 怖 (fu) means “dread” or “terror.”
冷静沈着 (Reisei chinchaku): This phrase translates to “calm and composed” and is a key aspect of achieving Fudōshin.
The Japanese concept of Ten–Chi–Jin is a fundamental principle in martial arts that represents the interconnectedness of heaven, earth, and man. In this article, we will explore the origins of Ten, Chi, Jin in Hinduism and its comparison with Western philosophies like the Christian trinity.
Ten-Chi-Jin: Origins and Meaning
Ten, Chi, Jin is a concept that originated in Japan but has its roots in Hinduism. In Hinduism, the Trimurti represents the three aspects of the divine: Brahma (the creator), Vishnu (the preserver), and Shiva (the destroyer). Similarly, Ten, Chi, Jin represents the three dimensions of existence: 天 Ten (heaven), 地 Chi (earth), and 人 Jin (man).
Ten represents the divine or spiritual realm, while Chi represents the physical or material world. Jin represents humanity and the connection between the spiritual and physical realms. The concept of Ten, Chi, Jin emphasizes the interdependence and harmony between these three aspects of existence.
Ten-Chi-Jin and Western Philosophies
While Ten, Chi, Jin has its roots in Hinduism, there are similarities between this concept and Western philosophies like the Christian trinity. The Christian trinity represents the belief in one God in three persons: the Father, the Son, and the Holy Spirit.
Similarly, Ten, Chi, Jin recognizes the interconnectedness of three distinct entities. In both concepts, there is an emphasis on the importance of the balance and harmony between these entities.
However, there are also differences between these concepts. The Christian trinity emphasizes the unity of the three persons, while Ten, Chi, Jin recognizes the individuality of each element.
Ten-Chi-Jin in Martial Arts
In martial arts, the concept of Ten, Chi, Jin is fundamental. Martial artists use this principle to understand the interconnectedness between their physical techniques, their mental focus, and their spiritual development.
For example, a punch can be seen as a manifestation of Jin, as it is a physical expression of the power that comes from both heaven (Ten) and earth (Chi). By understanding this concept, martial artists can learn to balance their physical techniques with their mental and spiritual development, leading to a more holistic approach to their practice.
The Importance of Balance and Harmony
One of the key aspects of Ten, Chi, Jin is the emphasis on balance and harmony. Martial artists who understand this concept can learn to balance their physical techniques with their mental and spiritual development. By doing so, they can become more effective practitioners, not just in their physical techniques but also in their overall approach to martial arts.
Conclusion
In conclusion, Ten, Chi, Jin is a fundamental concept in Japanese martial arts that represents the interconnectedness of heaven, earth, and man. While it has its roots in Hinduism, there are similarities between this concept and Western philosophies like the Christian trinity. By understanding this concept, martial artists can learn to balance their physical techniques with their mental and spiritual development, leading to a more holistic approach to their practice. The key to success in martial arts lies in achieving balance and harmony between these three aspects of existence.
Yudansha – Bujinkan Black Belt Guide
Discover the essential techniques of Bujinkan Dojo with Mats Hjelm’s “Yudansha.” This comprehensive manual is based on the Japanese concept of Ten, Chi, Jin, providing a practical and holistic approach to mastering this ancient martial art.
With detailed descriptions and accompanying photographs, “Yudansha” offers a step-by-step guide to striking, throwing, grappling, and weapons techniques. But it’s more than just a technique manual – it’s a guide to personal growth and spiritual development.
By applying the Ten, Chi, Jin principle to your training, you’ll not only become a more skilled martial artist but also a more balanced and harmonious person. Whether you’re a beginner or an experienced practitioner, “Yudansha” is an essential addition to your library. Order your copy today and take the first step on your journey to mastery.
︎
