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記憶術 Ninja Memory Techniques

From 武神館兜龍 Bujinkan Toryu by Toryu

記憶術 Ninja Memory Techniques

Ninja Memory Techniques 記憶術 (Kioku-jutsu) by 山田雄司 Yamada Yuji for Hiden Magazine, September 2021 issue.

現代を生き抜く知恵を忍者の術と心に学ぶ！
Gendai o ikinuku chie o ninja no jutsu to kokoro ni manabu!
(Learn the Wisdom to Survive the Modern Era from Ninja Techniques and Spirit!)

Unlike the superhuman image shaped by manga and movies, real ninjas were highly practical masters of multiple skills. In this series, penned by Professor Yamada Yuji, a leading ninja researcher, we explore the latest research on the real techniques and spirit of ninjas to gain wisdom for navigating the present era!

Ninja Memory Techniques

記憶力は忍者の必須条件
Kioku-ryoku wa ninja no hitsū-jōken
(Memory is a Ninja’s Essential Requirement)

It is inferred that ninjas used various Ninja Memory Techniques akin to modern neuroscience to memorize the conditions of infiltrated enemy territories. For ninjas, where a single numerical error could be fatal, accurately memorizing details was critically important.

The 『軍法侍用集 Gunpō Samurai-yō-shū』 (Military Law Samurai Collection), compiled by Ogasawara Sakumo in the fourth year of Genna (1618), in the volume on theft, under “Third, Matters Concerning People to Be Sent as Ninjas,” states, “People to be sent as ninjas must be carefully selected,” listing, “First, an intelligent person. Second, a person with good memory. Third, a person with good speech.

Without talent and wit, one cannot become a ninja.” Thus, among the three essential qualities for someone sent as a ninja, memory is ranked second, and without that ability, succeeding as a ninja is deemed impossible.

Ninjas had to infiltrate enemy territories, accurately memorizing terrain, castle structures, weapon types and numbers, and the presence or absence of provisions. While it would be ideal to record what they saw or heard on paper at the time, there was often no opportunity, and being caught writing would be disastrous, so they relied on memory techniques to imprint information in their minds.

The 『当流奪口忍之巻註 Tōryū Dakuchi Shinobi no Kan-chū』 (Notes on the Current School’s Oral Ninja Volume), thought to have been established in the late seventeenth century, under “Matters of Mental Memory Catalog,” includes the following description:

“Whenever you wish to remember something, convert it into an object to memorize it well; there is a method to this conversion. If you always use common objects for conversion, you will forget them, so convert them into unusual objects instead. For example, if you want to remember ‘ink,’ imagine receiving a massive amount of ink on a specific day, month, and year from a certain place, exaggerating the conversion to memorize it. Why? Even in peaceful times, the Great Fire of Edo in Meireki 2 (1656) was such an extraordinary event that it’s unforgettable. Also, to memorize sequential items, associate them with the order of houses you know. If you don’t practice this diligently beforehand, it will be difficult to memorize in a hurry.”

Memorizing by exaggerating or associating with familiar objects is a method still used in modern memory techniques. Additionally, according to Kawakami Jinichi, the master of the Kōga Bantō lineage, there’s a technique called 「不忘の術 Fubō no Jutsu」 (Unforgettable Technique), where one strikes their fingers on a board to inflict pain or stimulation, and sometimes cuts their body with a blade to instill terror and memorize information, recalling it later by looking at the scar.

Even in daily life, seeing an old wound can trigger a cascade of memories, and modern neuroscience has proven that linking multiple pieces of information makes it easier to remember.

Memorizing by Associating with One’s Own Body

Diagram of the Frontal Human Body (『Monozukuri Sōdenju』). Assigning one to the crown, two to the forehead, three to the eyes, four to the nose, five to the mouth, six to the throat, seven to the breasts, eight to the chest, nine to the abdomen, and ten to the navel, it is said to represent a memory technique memorized by association with these.

In the eighth year of Meiwa (1771), a book compiling memory techniques, 『物覚早伝授 Monozukuri Sōdenju』 (Quick Transmission of Memory), was published. It contains several memory techniques, and I’d like to introduce one.

Assign one to the crown, two to the forehead, three to the eyes, four to the nose, five to the mouth, six to the throat, seven to the breasts, eight to the chest, nine to the abdomen, and ten to the navel.

To memorize ten items—hand towel, brazier, hairbrush, inkstone box, koto, folding fan, writing box, mirror, pot, and teacup—imagine placing a hand towel on the first crown, associating the second forehead with the “hi” of brazier, linking the third eyes with the hairbrush for showing things, likening the fourth nose to a runny nose with an inkstone, comparing the fifth mouth to the koto of words, associating the sixth throat with a wide end if it passes through, remembering the seventh breasts with a writing box sealing the breasts, likening the eighth chest to a chest mirror, imagining the ninth abdomen swelling from eating a full pot, and picturing the tenth navel brewing tea.

In other words, it’s a method of memorizing by associating body parts with words or objects, but what to associate depends on one’s ingenuity. If there are twenty or thirty items to memorize, they suggest linking them to the left and right sides of the body, as well as the back or fingers.

Whether ninjas used this memory technique is uncertain, but it’s inferred they employed various memory methods to memorize enemy territory conditions. For ninjas, where a single numerical error could be fatal, accurately memorizing details was critically important.

Biography

山田雄司 Yamada Yuji. Born in 1967 in Numazu City, Shizuoka Prefecture. Professor at the Faculty of Humanities, Mie University. Graduated from Numazu Higashi High School, Shizuoka Prefecture, and the Faculty of Letters, Kyoto University. Worked at the Kameoka City History Compilation Office, completed the doctoral program in History and Anthropology (Interdisciplinary Japanese Culture Studies Curriculum) at the University of Tsukuba Graduate School. During his studies, he served as a lecturer for the Z-Kai Tokyo University Master Course and a Japan Society for the Promotion of Science Special Research Fellow. Holds a Ph.D. (Academic), served as a lecturer at Mie University Faculty of Humanities, and is currently a professor there. Research fields: Japanese medieval religious history, history of various beliefs. Formed a shooting club during university. Loves martial arts. Publications include 『跋扈する怨霊』 (Kikawahirobumkan, 2007), 『怨霊とは何か』 (Chūōkōronshinsha, 2014), 『忍者の歴史』 (KADOKAWA, 2016), 『忍者はすごかった』 (Gentōsha Shinsho, 2017), 『忍者の精神』 (KADOKAWA, 2019), and supervised 『そろそろ本当の忍者の話をしよう』 (Gambit, 2018), among others.

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History of Ninjutsu: Takeda Ninja

From 武神館兜龍 Bujinkan Toryu by Toryu

History of Ninjutsu: Takeda Ninja

武田忍者 Takeda Ninja (Page 104-106) from the book Bessho Rekishi Dokuhon Vol. 72 – Shinobi no Mono 132-nin Data File. Written by 宗方翔 Munehō Shō (Scenario Writer).

▽ Takeda Ninja – In the Sengoku Jidai, shrine maidens conducted spy activities…!?

Miko (Shrine Maidens)

In the 1991 special issue of “Rekishi Dokuhon,” “Definitive Edition: All About Ninjas,” there was a description by 名和弓雄 Nawa Yumio about the female spies 歩き巫女 Aruki Miko nurtured by 武田信玄 Takeda Shingen. For me, who only knew shrine maidens as those in white robes and red hakama or as dubious fortune-tellers, the theory that shrine maidens equaled kunoichi, ninja, was very intriguing, and as I was searching for material for historical novels, I promptly visited Nawa’s residence to hear his story and went to the site.

The training center for these female ninjas, “甲斐信濃巫女道修練道場 Kai Shinano Miko-dō Shūren Dōjō,” was in 信州小県郡祢津村古御館 Shinshū Chikuma-gun Netsu-mura Furumidate (Nagano-ken Tōbu-chō). Now it is 田中駅 Tanaka-eki on the Shin’etsu Line. About thirty minutes from Karuizawa by local train, it is a hilly area along the 千曲川 Chikuma-gawa.

However, the target dojo was already gone without a trace, and even its location could not be identified. Instead, in 古御館 Furumidate, there remained a house said to be inhabited by shrine maidens. A small house built in the style of an old farmhouse, nearly a ruin, but several such houses were clustered along a narrow path.

According to 中山太郎 Nakayama Tarō’s “日本巫女史 Nihon Miko Shi” (History of Japanese Shrine Maidens), this path was once called “ののう小路 Nonō Kōji,” and the surrounding area formed a large settlement of shrine maidens’ houses, called “ののう屋敷 Nonō Yashiki,” bustling with activity.

ののう Nonō is a unique local term for shrine maidens, from the phrase “nō, nō” used when addressing people. Also, it seems to derive from the custom of calling deities “のんのんさま Nonnon-sama.”

In other words, shrine maidens who performed rituals for the sick and divined the past and future for the troubled were considered to exist between gods and humans, thus called ののう Nonō.

“Female” in ancient times entrusted politics to male kin, secluded themselves deep in palaces to serve gods, and conveyed divine oracles to people, like queens of a nation. 魏志倭人伝 Gishi Wajin Den’s 鬼弥呼 Himiko. In the era of 応神天皇 Ōjin Tennō, 神功皇后 Jingū Kōgō (169–269 CE), who long served as regent, is such an example, and this tradition extended to the female emperors 推古 Suiko, 皇極 Kōgyoku, 持統 Jitō. However, as time passed, the nature of “female” changed, and in the 平安時代 Heian Jidai (794–1185 CE), when Shugendō and Onmyōji appeared and the divination techniques of Yin-Yang Five Elements theory became popular, the power of shrine maidens, who mediated divine will, declined.

Takeda Ninja as a Shirabyoshi Dancer

Then, from the 源平 Genpei battles (1180–1185 CE) to the 戦国時代 Sengoku Jidai (1467–1603 CE), as samurai rose, female power waned, and shrine maidens’ activities transformed into singers of 今様 Imayō or 白拍子 Shirabyōshi, and further into 出雲の阿国 Izumo no Okuni’s female kabuki in later generations.

However, during political or social upheavals, shrine maidens’ divine prophecies captured people’s hearts, always fulfilling some role. For example, in 壬申の乱 Jinshin no Ran (672 CE), the oracles of local shrine maidens allied with the 吉野軍 Yoshino-gun were referenced for strategy, and one oracle included enemy country information, contributing to victory. It is likely that shrine maidens infiltrated enemy territory for espionage. It feels like the origin of the 歩き巫女 Aruki Miko used by 信玄 Shingen for intelligence activities, which is intriguing.

Takeda Ninja (Page 104-106) written by Munehō Shō for the Bessho History Reading Book No. 72 – Data file of 132 Ninjas.

I could not find much information about this book, who wrote it or the publisher. It looks like it was published as a history book/magazine published monthly.

Being the 72’nd book I guess it has been around for many years, the web site jinbutsu.co.jp is dead so I don’t know much about the publisher.

別冊歴史読本❼❷ Bessho Rekishi Dokuhon 72 忍びの者132人データファイル Shinobi no Mono 132-nin Data File

Published May 2001
228 pages
ISBN-10 ‏ : ‎ 4404027729
ISBN-13 ‏ : ‎ 978-4404027726

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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)

奥瀬 平七郎 Heishichirō Okuse (1911-1997)
奥瀬 平七郎 Heishichirō Okuse (1911-1997)

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.

Ninja and Sake
Standard Sake bottle is 1 Shō (1.8 Litre).

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,

Fujita Seiko
Fujita Seiko

“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.

Ninjutsu Hiden Book
Ninjutsu Hiden 350 pages was published Showa 34 (1959) by Bonbonsha

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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.

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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 腰刀 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 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……

Legends of the Bujinkan…

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

Towards the end of the Edo Period from about 1839 to 1841, there was a suppression of scholars of Western Studies called the “Bansha no Goku” (蛮社の獄, “The Indictment of the society for western (or barbarian) study”). The Edo Shogunate government of Japan was beginning its expulsions of all things western and foreign.

Master Yagi Ikugoro Hisayohi (八木幾五郎久喜), the 13th Soke of the Takagi Yoshin Ryu, at the time was a samurai of the Akō Domain (赤穂藩 Akō Han) located in Harima or today’s Hyōgo Prefecture. He was a Jujutsu master at Akō Castle. This castle is famous for being the home of the Daimyo Asano Naganori known for his attempt to kill Kira Yoshinaka at Edo Castle in 1701. Naganori was ordered to commit suicide and his samurai later became rōnin. You may know a group of them as the Forty-seven rōnin. The domain later was ruled by the Mori family for twelve generations until the abolition of the fiefdom system in 1871.

Being interested in the outside world, Master Yagi had regular correspondence with members of the Shoushikai (尚歯会), a group of Japanese scholars that studied European arts and technologies through the Dutch. He is said to have been close to Watanabe Kazan. But unfortunately, due to the ongoing suppression of those open to western influences, this caused him to get expelled from the Akō Domain and his clan in 1841. Now in need of a new occupation to survive in the rapidly changing times, he opened a Jujutsu Dojo at the base of Akashi castle.

It is interesting to note that Akashi castle, from 1633 to 1639, was the home to Toda (Matsudaira) Yasunao and Toda (Matsudaira) Mitsushige. Both lords came from the Toda family of the Matsumoto domain in Shinano near Togakushi Mountain. This branch of the Toda family was entitled to use the family name of the Shogun, Matsudaira.

So now we have the same Toda family that has ties to Togakure Ryu ninjutsu serving the Shogunate and lording over Matsumoto castle and Akashi castle at the beginning of the Edo period.

Keep in mind this is the same Toda family that sent:
Toda Hisasuke
Toda Gosuke I
Toda Gosuke II
Toda Hisajiro
to work for the Shogun in Edo as Takasho (falconers).

This connection to Akashi castle could be why our Toda Shinryuken (Hisajiro) ended up residing in Akashi city (Kobe) after leaving his position at the Military Academy in Edo (Tokyo) as a sword instructor.

One of the stories about Master Yagi in the Takagi Yoshin Ryu (Ishitani-Den) scrolls says that he was so skilled in martial arts that he once held off a giant wild dog that was attacking some travelers on a country road with only a small wooden skewer for boiling snack foods.

Bujinkan Dojo lineage for Takagi Yoshi Ryu
1.Takagi Oriemon Shigetoshi
2.Takagi Umannosuke Shigesada
3.Takagi Gennoshin Hideshige
4.Ohkuni Kihei Shigenobu
5.Ohkuni Yakuburo Nobutoshi
6.Ohkuni Tarodayu Tadanobu
7.Ohkuni Kihei Yoshisada
8.Ohkuni Yozaemon Yoshisada
9.Nakayama Jinnai Sadahide
10.Ohkuni Takezaemon Hidenobu
11.Nakayama Kaemon Sadasaka
12.Ohkuni, Kamahura Hidetoshi
13.Yagi Ikugoro Hisayashi
14.Fujita Fujigoro Hisayoshi
15.Mizuta Yoshitaro Tadefusa
16.Takamatsu Toshitsugu
17.Hatsumi Masaaki

Sean Askew
Bujinkan Kokusai Renkoumyo
5/11/2018H

Let’s know in the comments. Please, if like what we are doing, click “Like,” “Fellow”, give us “Feedback” “comments,“ and get a notification about a new post.

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***UPDATE on: THE HIDDEN LINEAGE – IN SEARCH OF THE HISTORY OF THE TOGAKURE RYU***

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

Many have been asking me when the Togakure Ryu history book that includes the information about Toda will be ready. Honestly, I am slightly behind schedule due to several long business trips with my day job but I still plan to be finished with the rewriting and editing by the end of May. So, if things go really well I may have copies at the end of May. But at the latest, I should have everything ready in June.

I am also opening a new website in conjunction with the book to promote the BKR Dojo’s new member’s only content. I will still always be writing and posting for free here on Facebook but this will be for my personal students and for those who want more in-depth videos and articles along with the chance to earn rank in the BKR syllabus created by myself and approved by Hatsumi Soke and Noguchi Dai-Shihan in 2001. There will be monthly live training webinars included for members. All for the low cost of $9 per month.

But for now, here is another part of Soke’s new Taijutsu book that I thought deserved translation…

Koppojutsu and Taihenjutsu
From Kamae to tactical application

The Root Principles of the Bujinkan Martial Arts

It is Taihenjutsu (大変術), not to mention, that is the root of all of the Bujinkan’s techniques. Here is where you pull off all the strikes, joint locks and throws. It is the same if performing unarmed Taijutsu (体術) fighting techniques or with Bukijutsu (武器術) weapons techniques. I think many of you have already come to understand this now. In this essay I will return to the origins, and explain in detail this basic point that should be called the Bujinkan’s root principle technique.

The Koppojutsu mentioned in the above title is referring to one of the core styles of the Bujinkan system, the Koto Ryu Koppojutsu. When generally referring to Koppo (骨法), many people may have the image of striking techniques in their mind but in the old schools of Jujutsu, a fist (拳) did not always mean a hand held in a closed fist. Just the same, Koppo does not always equal striking techniques. It is certain that striking skills are an important part of the Koto Ryu and there are striking based techniques in the style such as Yokuto and Setto. But not limited to only that, there are throws, as in the form Hoteki, and there are also joint lock techniques and muscle grabbing techniques in the style. But what all forms have in common is that you move with the legs in an X pattern to approach and attach yourself to the opponent while applying the techniques. Each technique has an established theme and then with these forms as a base, various elements are added. Therefore, even with throwing techniques, various types of techniques will be used in combination. For example, Hoteki is reverse-over the shoulder throw versus a grab to the chest. But at the moment when the opponent’s body floats up from the reverse lock on the elbow, a pressure point grabbing technique is applied in combination to the points in the opponent’s arm. Depending on the flow of situation you can also strike the pressure point called Jakkin on the inside of the bicep rendering it unable to resist the technique.

Also, the form Setto is a technique versus a grab to the chest using a type of fist called Shikanken. This fist is formed by half closing your normal fist and striking the opponent’s Jakkin with the second joints of the four fingers, followed by a thumb strike from the other hand to the floating ribs. At first glance it seems like a very simple technique but from this point many variations including various throws, joint locks and grabbing techniques are included. The theme of this technique and the secret to its application are important elements. Therefore, as I have expounded “Koppo” means the knack or the gist of how to apply the techniques.

Along with the Koto Ryu, the Gyokko Ryu Koshijutsu is another of the core arts of the Bujinkan. Koshijutsu is said to mean the “essentials” of all martial arts (the mother of all martial arts). Here the use of the Kanji character for bone in the “Ko” part of “koshi” is used to imply as always, the root principles or the theme of the art. The use of this character is not simply just a pun, it is meant to impart a deep feeling.

The birth of a technique…【Kamae 構え】

In this essay, to analyze the fundamental parts of the Koto Ryu, I will explain the basic Kamae and their usage. I have said many times that Kamae is the birth or the beginning of a technique and not a fighting pose. But I think that it will be even more clear if we look at the photographic explanations. From these Kamae, I’d like you to understand how to use Taihenjutsu to deal with your opponent’s attacks.

In the Koto Ryu, Kamae is called Kurai Dori (位取) and this term shows that it contains various feints, variations and counters. Essentially all the elements of the martial arts are contained in the Kamae.

Here I will explain Seigan no Kamae (正眼の構え), Hira Ichimonji no Kamae (平一文字の構え), Houko no Kamae (抱圍の構) and Boubi no Kamae (防備の構え). But of these four the most basic is Seigan no Kamae. As you can see in the picture, in this posture you turn to the side and lower the hips while both arms are directed towards the centerline of your opponent. From this Kamae the basic body movement is while the lead arm becomes the axis and the body evades the attack to the left or to the right. By doing this you can evade the enemy’s line of offense and be in a position that is advantageous for the battle, and if you have a weapon in your hand you can still move in this same way. Hira Ichimonji no Kamae will probably give the strangest impression…

Specifically, move from Seigan no Kamae to evade the line of attack by moving the body to the side where you can counterattack immediately. Or you can turn your body sideways to avoid the line of attack to the inside or the outside, immediately spreading both hands forcefully to hit the opponent’s face with the back of the hand or palm (this position is Hira Ichimonji no Kamae). At the time of avoiding the attack by turning to the side and flattening out, do it just like trying to squeeze through a crowd. By opening both arms out. During this movement it is possible to be completely flattened out. There is also the meaning of complementing the movement of the front hand with the with symmetrical arm movement of the backhand. The raised leg is meant for kicking and hooking, and everything is prepared to be useful for battle with no waste. In addition, spreading both hands to the left and right and keeping both feet flat on the floor while dropping their waist is called Hira no Kamae.

Widely applicable…【Kamae 構え】

To do Houko no Kamae face your body to the front and raise both hands up and in front of you. The knack of this is to keep your hands and arms up like you are wrapping up or absorb your opponent into your arms and body. Both hands can be used for offense or defense. It is a very easy Kamae to use in actual battle and is used for facing a swordsman while unarmed. While Seigan no Kamae leads to the sword, staff, spear, etc. this Houko no Kamae is the basic stance of using secret weapons like the Tekagi (手鉤) or “hand claws”. As for this, I would like to explain more, in addition to the Tekagi, there are also many techniques including dangerous weapons such as the “ring spike” or Kakushi (角指) and “iron fists” or Tekken (鉄拳). There are even knife fighting techniques as well. But regarding these, I wish to avoid from putting on paper the techniques that are regarded as dangerous.

If you are seeking real training head to the door of your nearest Bujinkan Dojo.

Hatsumi Masaaki
Ninjutsu Kyoden (忍術教伝) 2018
Text: Pages 94 ~ 96
Photos: Pages 98 ~ 103

Translated by
Sean Askew
Bujinkan Kokusai Renkoumyo
5/1/2018

Let’s know in the comments. Please, if like what we are doing, click “Like,” “Fellow”, give us “Feedback” “comments,“ and get a notification about a new post.…

Searching for Toda, Sensei

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

When I sat with Soke on the 21st and shared my research with him, everything was still hot off the press and only in English. I needed to explain everything I had found to him.

27628809_1481584878621056_1609936000718160481_oHe was very excited about the finds and insisted that I get everything translated over into Japanese for him right away.

That has been my priority number 1 since I returned on Monday heavy with a bad hangover and severe jet lag.

Today I have completed translating all 31 pages of the most important aspects of the research I have done over the past few months. They are off to him now both digitally and by postal mail.

Now I can focus on getting down to writing the full book.

Glad this initial stage is finished.

Let’s know in the comments. Please, if like what we are doing, click “Like,” “Fellow”, give us “Feedback” “comments,“ and get a notification about a new post.
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