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Ninja and Sake

From 武神館兜龍 Bujinkan Toryu by Toryu

Ninja and Sake

Excerpt about Ninja and Sake from the book Ninjutsu Hiden by Heishichirō Okuse (page 172-174)

I heard this from Master Fujita Seiko, but apparently, to be a ninja, you also need to be quite good at handling sake. There’s not a single mention of sake in the manuals, so there doesn’t seem to be any “special way of drinking,” but given the nature of their profession, ninja had to study every method of winning people over. It’s hard to believe they wouldn’t have used something as convenient as sake for that purpose. However, sake is a tricky thing—if you only encourage others to drink without drinking yourself, it can seem too obvious. In some cases, it might even backfire:

What’s this? You keep pushing me to drink but don’t touch a drop yourself… What, you’re a teetotaler? Tch, what a boring guy!

Instead of winning someone over, you might end up being pushed away. This leads me to agree with Fujita’s theory—though it’s not written in the manuals, a ninja must have been a considerable drinker, which seems entirely reasonable.

Now, regarding the drinking capacity of ninja: in the past, among ninja circles, someone who couldn’t drink much was said to be at the 嗅ぐ級 Kagu-kyū (sniffing level). Those who could handle a bit more were at the 嘗める級 Nameru-kyū (licking level). Beyond that, they’d enter the 飲む級 Nomu-kyū (drinking level). You might think the “sniffing” level meant just two or three cups, or at most a bottle (tōkuri (~180 mL to 360 mL), but that would be a huge misconception.

At the “sniffing” level, the minimum qualification was about one shō (roughly 1.8 liters, standard bottle size) of sake. To reach the “licking” level, you had to be able to drink at least five shō (about 9 liters), or you wouldn’t qualify. To be considered at the “drinking” level, you’d need to handle over one to (about 18 liters). And to be called “a good drinker,” you’d have to drink more than three to (54 liters) on your own—otherwise, you’d be labeled a liar.

In 1951 (Shōwa 26), Ueno City held a “Children’s Exposition,” and I was tasked with planning it. During that time, I came up with the idea for a “Ninjutsu Pavilion,” which marked the beginning of my connection with Fujita-sensei. I hope for good relations in the future, but back then, I had the chance to drink with Fujita about once every three days. However, I’m the kind of man who’s “not even fit to stand upwind of a ninja”—after just two or three cups, my face turns bright red. Master Seiko, being a proper ninja, would never get drunk on just one or two shō. When I asked the tactless question, “Sensei, how much can you drink?” he replied with a serious expression,

“Oh, I’m not much of a drinker. Just at the licking level, I suppose.”

After accompanying him four or five times, I realized that Fujita’s drinking capacity perfectly matched the “ninjutsu standard.” Truly, a gentleman knows himself—his capacity was five or six shō.

At five or six shō, he’d never get drunk. I remember thinking,

“Well, at this level, there’s absolutely no worry of being killed by sake,” and I was oddly impressed.

In the past, even the least capable drinkers among ninja likely trained to at least reach the “sniffing” level. If you could drink one shō, you could pretend to be drunk while keeping your wits about you, taking advantage of your opponent’s inebriation to subtly probe their intentions or quickly build rapport by slapping shoulders together—something a ninja could do with ease.

Since hearing that you can’t become a ninja without reaching at least the “sniffing” level of drinking, I’ve completely given up on becoming one. For one, there’s the saying “you need to be alive to enjoy life,” and secondly, as a salaried worker, the “training fees” for such drinking would be a considerable burden.

For these reasons, I’ve limited myself to merely studying ninjutsu.


Excerpt above about Ninja and Sake from the book Ninjutsu Hiden by Heishichirō Okuse (page 172-174)

Heishichirō Okuse (奥瀬 平七郎, おくせ へいしちろう) was a Japanese novelist, researcher, and politician born on November 13, 1911, in Ueno, Japan. He passed away on April 10, 1997.​

Okuse graduated from Waseda University and studied under the renowned author Masuji Ibuse. He developed a particular interest in ninjutsu (the art of stealth and espionage), contributing to its study and preservation. Professionally, he worked for the Manchurian Telephone & Telegraph Company.​

In addition to his literary and research endeavors, Okuse served as the mayor of Ueno from 1969 to 1977. His multifaceted career reflects a deep engagement with both traditional Japanese martial arts and public service.

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Ninjutsu and Shugendo: A Shared Mystical Legacy

From 武神館兜龍 Bujinkan Toryu by Toryu

Ninjutsu and Shugendo: A Shared Mystical Legacy

Ninjutsu and Shugendo are two enigmatic Japanese traditions that blend martial skill with spiritual mysticism. Their roots trace back to the fall of 百済 Baekje in 663 AD, when refugees, including 姚玉虎 Chō Gyokko (Yao Yuhu), fled to Japan. Chō Gyokko, a historical figure, brought martial techniques and Taoist practices from 唐 Tō (Tang China), influencing early Ninjutsu schools like 玉虎流 Gyokko-ryu and 虎倒流 Koto-ryu. Around the same era, 役行者 En no Gyōja (En the Ascetic) established 修験道 Shugendo, a path of mountain asceticism. This article explores their shared origins and practices, featuring direct insights from 山田雄司 Yamada Yuji (Professor Yuji Yamada) and 長谷川智 Hasegawa Satoshi (Yamabushi Satoshi Hasegawa) in their original Japanese kanji.

The Baekje Influence on Ninjutsu and Shugendo

The collapse of Baekje spurred a wave of cultural exchange as exiles introduced combat skills and spiritual traditions to Japan. Figures like Chō Gyokko played a pivotal role in shaping Ninjutsu’s foundations. Meanwhile, Shugendo emerged as a unique spiritual discipline. Professor Yamada highlights a critical link between the two:

「九字護身法は元々中国の道教のもので、それが修験道で入山する時に自分の身を霊的に守護するための作法になりました。忍者も印を結んだり九字を切ったりしますが、これらは修験道由来です」
(Translation: “The nine-syllable kuji-in came from Chinese Taoist practices, adopted by Shugendo to spiritually protect oneself in the mountains, and later passed to Ninjutsu”).

This statement underscores how Baekje’s legacy influenced both traditions through shared esoteric practices.

Shared Practices: Kuji-in and Mountain Training

The 九字印 kuji-in hand seals represent a profound connection between Ninjutsu and Shugendo. In Ninjutsu, these gestures served both practical and mystical roles. Yamada explains:

「忍者が印を結ぶのは、命がけの任務に臨む際に神仏の加護を得て、自身のメンタルを安定させるという実用的な面も大きかった」
(Translation: “Ninjas used kuji-in to gain divine protection and mental stability before life-or-death missions”).

In Shugendo, the seals carried a deeper spiritual weight. Hasegawa elaborates:

「修験道は密教の影響が強いので、密教で重視される「三密(身・ロ・意)」の「身=身体」で、ある種の形を作ることで精神的な影響を起します」
(Translation: “In Shugendo, influenced by esoteric Buddhism, the ‘three secrets’—body, speech, mind—are used, with the body forming seals to create spiritual effects”).

Mountains also played a central role in both disciplines. Yamada notes:

「忍者は山中で修行を積んで、肉体的な鍛錬と同時に「何があっても大丈夫だ」という精神性を身に付ける」
(Translation: “Ninjas trained in mountains to build endurance and a resilient mindset”).

Hasegawa complements this:

「山を歩くのは感性を磨くのに重要で、どんな此細な変化も見過ごさずに察する」
(Translation: “Walking in mountains sharpens the senses, teaching one to notice subtle changes”).

These quotes reveal how kuji-in and mountain training bridged the martial and mystical aspects of Ninjutsu and Shugendo.

A Lasting Connection

The contributions of Baekje exiles like Chō Gyokko shaped Ninjutsu, while En no Gyōja forged Shugendo’s path. Despite their differences, both traditions share rituals like kuji-in and a reverence for mountain training, as evidenced by the exact words of Yamada and Hasegawa. This fusion of martial and mystical elements highlights their intertwined heritage.

References

The full article 忍者と修験道 was published in Hiden Magazine June 2022.

長谷川智 Hasegawa Satoshi, a Yamabushi and Hitotsubashi University lecturer, has studied yoga, martial arts, and bodywork for 38 years. He leads Shugendō training, teaches at Asahi Culture Center, and serves as a senior “Hone Navi” director. His works focus on physical health, mountain asceticism, and traditional training methods.

山田雄司 Yamada Yuji, born in 1967, is a professor at Mie University specializing in medieval Japanese religious history and ninja studies. A martial arts enthusiast, he has authored books on ninjutsu and ninja history. He studied at Kyoto and Tsukuba Universities and previously worked in historical research and academia.

The post Ninjutsu and Shugendo: A Shared Mystical Legacy appeared first on 武神館兜龍 Bujinkan Toryu.…

Japan Report Three 令和5年

From Bujinkan Santa Monica by Michael


Last night Paul Masse invited me and my teacher Peter over to his house in Noda-shi. While we were in the backyard swapping stories, his wife Tomoe invited us inside to a warm dinner of ちゃんこ鍋 chankonabe. She and Paul are very friendly and generous.

Paul asked Peter what he found at the antique weapons market. Peter said that he was looking for 矢の根 yanone, which are arrowheads. He also said he bought a tsuba with a giant centipede on it.

Paul was curious about this so Peter told us the story behind it. He told us 俵藤太物語 Tawara Tōda monogatari, the legend of Tawara Tōda. I share my version of the story on the video so if you'd like to watch the full video report, you can find it here: https://www.rojodojo.com/japan-report-three-reiwa5/ . But the short of it is that Tawara Tōda killed a giant centipede with a well aimed arrow.

We had a wonderful time over dinner while swapping stories. Paul’s young boys were full of energy and were running around like crazy people. Danzo thought it was funny to steal the knit cap off of my head and run away with it. Well, he also had a runny nose. So without thinking, he blew his nose into my cap! I decided I wasn’t putting that back on my head.

The next day it was raining, so we began our morning at 東京国立博物館 Tōkyō Kokuritsu Hakubutsukan which is the oldest and largest national museum. The museum holds a wonderful collection of Japanese art and archeological artifacts. Many are designated as national treasures.  

The exhibitions range all the way from 30,000 year old paleolithic tools, to Jōmon pottery from 3000 BC. Buddhist artwork and sculpture are represented, along with a collection of indigenous Ainu craft works. The museum also holds swords, armor and a variety of weapons.

I paid special attention to the arrows on this visit. I also discovered a 刀 koshigatana which was new to me. I thought it was a tantō at first but it doesn’t have a tsuba and apparently is worn differently. I spent a couple of hours in the museum taking notes and pictures. Even though I have been here so many times, I wanted to stay longer. But I had to run to catch a train.

But I was delayed by a side quest because I stumbled upon a Ninja festival! They called it Ninja City and it was a gathering of crafts and farmers from the Iga region who were promoting tourism with the Ninja hype. They had activities for children throwing shuriken and I even faced off with a Ninja wielding a giant daikon radish as a weapon! You never know what you will find in Japan. A surprise around every corner.

I would have stayed to fight, but I had to run through the rain to fetch my training gear out of the locker in the train station. Then I had a long ride out to Yokohama. Paul Masse invited me to his dojo and asked me to share with his students some things I remembered from Hatsumi Sensei.

Of course I was happy to help, but I go to Japan to train, not to teach. So when Paul bowed in and started the class with ukemi warmups, I was ready to roll. Then after the warmup, he asked me demonstrate something. So I did a weapon retention technique with the attacker using 両手捕り ryōte dori to control my knife.

Paul then used my technique to explore his own ideas and henka. The class moved fast and was a lot of fun. Everyone was very friendly and the spirit of the class was much like Hatsumi Sensei’s classes.

Afterwards, I rode the train with Paul back to Kashiwa. That became its own adventure. Paul sprinted during every station transfer. I already had a long day and was carrying a heavy backpack so I struggled to keep up. I found out later that he was in a hurry because his children had a bedtime and he wanted to see them before they went to sleep. The train ride is almost 1.5 hours from his dojo to where he lives in Noda-shi.

I am having a wonderful trip. Paul Masse’s friendship and generosity have enriched my training and today was full of great moments. I will share more in my Japan Report Four 令和5年 coming soon!

Ninja: Unmasking the Myth By Stephen Turnbull

From Blog – Bujinkan Kokusai Renkoumyo 武神館國際連光明道場 by Mats Hjelm "Bujinkan Toryu"

Yes, I have read Turnbull and know his version but I have spent 15 years by Soke’s side hearing the wisdom that our art has brought us.

It reverberates deeply. It is not academic.

We are not looking to prove a direct lineage. At least I am not.

I am trying to explore the origin story of the Toda family’s art. I don’t care how old it really is. If the art was created in the Edo period by a bunch of Onmitsu and Oniwaban agents, then so be it.

To me, it is like the Masons picking up where the Templars left off. The Toda family were no doubt Takasho which have a strong connection to the Onmitsu and Oniwaban. I have continuously found records that prove the Toda family have worked as Torimi/Onmitsu agents and can prove that they came from the Iga-Shu sharpshooters.

The evidence is mounting high very quickly. It is just a matter of putting a label on it. Toda Sensei felt it should be called Togakure Ryu. Maybe it is just a remnant of the Iga Ryu giving credit to the story of Togakushi. Whatever, I am just interested in the ride through history that this origin story has provided us because without it I never would have had this personal adventure of discovery and excitement.

Seriously, every day I find more and more than just line up with Takamatsu’s story. I think we are just still stuck on what we do and do not call ninja and ninjutsu.

And I for one still prefer my Japanese resources. As great as a researcher as he is, I do not think he is the one to draw the line as to what is and what is not the truth about a very secretive Japanese art.

Sean Askew
Bujinkan Kokusai Renkoumyo
9/7/2018…

Searching for Toda Shinryuken Masamitsu

From Blog – Bujinkan Kokusai Renkoumyo 武神館國際連光明道場 by bkronline

40387407_1732831433496398_4280024864259047424_oToda Gosuke is historically recorded as working in the Oniwaban intelligence agency as well as being a head falconer for the Shogun.

We can see his name alongside that of a Hattori family member in marriage and divorce cases held internally within the super-secret spy group.

The members of the Oniwaban were not allowed to intermingle with people outside of the group so records for things such as marriages, divorces, births, deaths, etc. were all handled internally within the Oniwaban. This is indisputable proof that Toda Gosuke was at least involved with known members of the Oniwaban.

These men (and women) of the Oniwaban were direct descendants of the Iga (Togakure), Koga and Kishu ninja. Positions in the Oniwaban and Onmitsu were almost always hereditary.

Toda Hisajiro (our Shinryuken), later took over the head falconer position for his father, Toda Gosuke, until the end of the Bakufu government.

Based on the records left behind by Katsu Kaishu, what we do know about Hisajiro for a fact is that he served as head falconer to the Shogun and he was also a swordsmanship professor at the Kobusho from the time that it opened until 1858 when he resigned for mysterious reasons. Reasons I will discuss in more detail in my upcoming book “Hidden Lineage”.

I have found quite a bit of evidence implicating that Hisajiro, Gosuke’s son, was also working closely with the Oniwaban and Onmistu secret service groups serving the Shogunate.
The most interesting thing is that after Hisajiro’s role at the Kobusho as sword instructor, his trail goes dead. Except for this (pic) from the Tokugawa Chronicles (續徳川實紀: 第4篇 経済雑誌社, 1906, P. 1038), This page records that on December 4th, 1861:

Toda Gosuke – GREEN BOX
(Head Falconer at the time and Hisajiro’s father)
Received 3 pieces of gold from the Shogun

Toda Hisajiro – YELLOW BOX
(Head Falconer’s apprentice, son of Gosuke)
Was issued 2 sets of Jifuku (時服) or clothing gifts from the Shogun in the summer and winter seasons.

Mukai Shogen – RED BOX
(Ship Captain at the time, Born as Toda Kinzaburo, Gosuke’s 2nd son and brother to Hisajiro, 23 years old at the time of this record)
Received 2 pieces of gold and issued 2 sets of Jifuku (時服) or clothing gifts from the Shogun in the summer and winter seasons.

This means that in 1861, almost 3 years after leaving the Kobusho as a swordsmanship professor, Toda Hisajiro was still serving the Shogun in Edo as the head falconer.

But soon after this a multi-year manhunt known as the Ansei Purge during which the Tokugawa shogunate imprisoned, executed, or exiled those who did not support its authority and foreign trade policies took place. This movement’s leader was Chief Elder Ii Naosuke, and his enforcer was no other than Matsudaira Noriyasu (Toda Hisajiro’s sponsor to the Kobusho).

In 1860 Ii Naosuke was assassinated for his role in the purge and his stance towards opening up Japan to trade.

From this time Noriyasu is said to have left Edo in fear of his life and laid low until his death. We never hear of Hisajiro again in the public record. Could this be the same reason that Toda laid low??? Out of fear of being assassinated like Ii Naosuke.

If Noriyasu was Naosuke’s Ansei Purge enforcer and Toda was serving Noriyasu…it seems logical to think he may have needed to hide.

Togakure Ryu oral tradition says that after leaving the Kobusho, Shinryuken never took up another official position in the government.

I believe Toda Hisajiro left Edo with the Kuki family when Kuki Takahiro resigned from the Kobusho as Director in 1861.

Immediately after this the Kuki family and the Ayabe Han (Along with the Toda) switched sides and supported the emperor and his new imperial army.

Due to the transition of power from the Shogun to the Emperor, on the 4th of July the following year, the Shogun’s Navy was officially dissolved.

Mukai Masayoshi (Toda Kinzaburo) was quickly recruited along with Katsu Kaishu to head up the Emperor’s newly opened Imperial Military Academy (軍艦操練所). This goes a long way to explain why Takamatsu Sensei said that Toda Shinryuken (Hisajiro) had a close relationship to Katsu Kaishu and the two others of the famous triad known as the “Bakumatsu no Sanshu” (幕末の三舟).

Over time Masayoshi left the Imperial Navy and joined the Imperial Army and served as an “Otsukaiban” (御使番) and as an infantry magistrate.

Katsu Kaishu went on to continue to run the training at the Imperial Military Academy.

The “Otsukaiban” were advance scouts and messengers on the battlefield so obviously, some ninja skills learned from father (Toda Gosuke II) would come in very useful here.

As an Imperial Infantry Magistrate, he is recorded as Mukai Buzen no Kami (向井豊前守), a title awarded to him in May of 1865. On October 23rd of 1867, he was again promoted and given the title and rank, Mukai Izunokami (向井伊豆守).

In 1868 he left the Army and conceded his family naval traditions over to his adoptive father’s 2nd eldest son, Mukai Masayasu (向井正養). As of April 1st, 1868, he became a regular citizen of modern Japan and again changed his name to Mukai Akimura (向井秋村).

He moved to Shizuoka and cleared some land to plant tea but it failed to cause him to move to the Port of Shimoda. There he taught students from Meiji Gakuin (University) swimming in the summer. From 1876 he spent the rest of his life as a substitute judge at the Shimoda courthouse.

Toda Kinzaburo died March 24th, 1906 at the age of 68.

Could Toda Hisajiro’s (Shinryuken) grave be near his brothers???…

Still digging for more……