From 武神館兜龍 Bujinkan Toryu by Toryu

Fujita Seiko ninjutsu history about Fujita Seiko (藤田西湖) The Last Ninja, ninjutsu history, the 14th master of Koga-ryu (甲賀流) ninjutsu, is celebrated as Japan’s last true ninja. His autobiography, Doronron: The Last Ninja, offers a vivid account of his life, intertwining Fujita Seiko ninjutsu history with Japan’s evolving cultural and military landscape. This summary traces Seiko’s journey chronologically, from a fiery childhood to his role in wartime espionage and his post-war efforts to preserve ninjutsu.

A Rebellious Childhood and Early Influences (1899–1908)

Fujita Seiko ninjutsu history began on August 13, 1899, in Tokyo’s Asakusa district. Born Fujita Isamu, he was the second son of Morinosuke Hayata, a police detective renowned for capturing criminals like the infamous tailor Ginji. Seiko’s family had deep ties to the Tokugawa shogunate, serving as onmitsu (covert agents) for 300 years. This legacy set the stage for Seiko’s lifelong connection to ninjutsu, as his ancestors’ roles under Tokugawa Ieyasu relied heavily on espionage to maintain the shogunate’s stability.

Seiko’s childhood was marked by a fiery temperament. At six, he sought revenge for his brother’s bullying, attacking eleven older children with his father’s saber. “よし、おれが仇討ちに行つてやる” (Yoshi, ore ga adauchi ni itte yaru, “I’ll go take revenge!”), he declared, showcasing his boldness. This incident led to his temporary exile to Daiji Temple in Itsukaichi, where his rebellious streak continued. Seiko desecrated sacred statues in the temple’s Enma Hall, earning both punishment and a reputation as a troublemaker.

His early life was also shaped by tragedy. In 1905, Seiko nearly died from diphtheria, a near-death experience that left a lasting impact. His mother, Tori, revived him through sheer determination, forcing chopsticks wrapped in cotton down his throat to clear his airway. However, in 1908, on his ninth birthday, Tori succumbed to intestinal catarrh. “私は幼なごころにも悲しくて、毎日、裏山をみてはボンヤリ暮した” (Watashi wa osanagokoro ni mo kanashikute, mainichi, urayama o mite wa bonyari kurashita, “Even as a child, I was sad, spending each day staring blankly at the back mountain”), Seiko wrote, reflecting on his grief. This loss deepened his yearning for purpose, setting the stage for his immersion into ninjutsu.

Training in the Mountains and Koga-ryu Initiation (1908–1915)

After his mother’s death, Fujita Seiko ninjutsu history took a spiritual turn. At seven, Seiko followed a group of yamabushi (mountain ascetics) into the mountains, seeking solace and adventure. For over 100 days, he lived among them, learning survival techniques like cooking rice in a buried cloth and enduring harsh conditions. This experience, though not formal ninjutsu training, honed his resilience, a trait crucial to his later mastery of Koga-ryu.

At nine, Seiko returned home, where his grandfather, Shintazaemon—the 13th Koga-ryu master—began his formal ninjutsu training. “お前は見どころがあるから、これから忍術の稽古をつけてやろうと思うが、どうだ、やる気があるか” (Omae wa midokoro ga aru kara, korekara ninjutsu no keiko o tsukete yarō to omou ga, dō da, yaruki ga aru ka, “You have potential, so I’ll train you in ninjutsu—do you have the will to do it?”), Shintazaemon asked. Seiko eagerly agreed, sealing their bond with a ceremonial 金打 kanau (clash their swords’ tsuba (guards) together to make a vow).

Seiko’s training was grueling. He practiced breathing techniques to remain undetected, attaching cotton to his lips to ensure silent respiration. He mastered tsumasaki aruki (tiptoe walking) to enhance stealth, enduring pain as he balanced on his toes for hours. He also strengthened his hands by thrusting them into sand, gravel, and clay, a practice that left his fingers bleeding but built formidable strength. These exercises were foundational to Fujita Seiko ninjutsu history, preparing him for the physical and mental demands of Koga-ryu.

A Ninja in a Modernizing Japan (1915–1930)

As Japan entered the Taishō era, Fujita Seiko ninjutsu history adapted to a changing world. In his teens, Seiko studied at universities like Waseda and Meiji but was expelled for his rebellious behavior. He eventually graduated from Nihon University’s religious studies program in 1919, balancing his education with journalism and martial arts instruction. These roles exposed him to modern ideas while keeping him rooted in ninjutsu traditions.

Seiko’s expertise in ninjutsu drew attention from military circles. He began teaching at institutions like the Army Toyama School, blending ancient ninja techniques with modern warfare. His skills in stealth, espionage, and survival made him a valuable asset, as Japan’s military ambitions grew. Seiko also explored esoteric practices, later documented in works like Shinshin no Maki – Jō, reflecting the spiritual depth of Fujita Seiko ninjutsu history.

During this period, Seiko inherited the title of 14th Koga-ryu master from his grandfather, a role that came with immense responsibility. He was one of the last keepers of a tradition that once boasted 53 Koga-ryu houses, a decline he attributed to the art’s secretive nature and rigorous demands. “忍術は、よほど克己心の強い者でなければ修業できない” (Ninjutsu wa, yohodo kokkishin no tsuyoi mono de nakereba shugyō dekinai, “Ninjutsu cannot be mastered without strong self-discipline”), he noted, highlighting why the art faded as Japan modernized.

Wartime Contributions and Disillusionment (1930–1945)

The Shōwa era brought Fujita Seiko ninjutsu history into the realm of warfare. During the Second Sino-Japanese War, Seiko traveled to occupied territories, using his skills to open safes and decipher codes. His ninjutsu expertise made him a key operative, often flying to China on urgent missions. As World War II escalated, he taught at Nakano School, training special forces in guerrilla tactics and psychological warfare.

Seiko’s wartime contributions extended beyond combat. He inspired troops with demonstrations like rope-escaping, symbolizing resilience. “日本は今、敵のためにガンジガラメになっているけれども、技術の鍛練と精神力によっては、この通り継も抜けられる” (Nihon wa ima, teki no tame ni ganjigarame ni natte iru keredomo, gijutsu no tanren to seishinryoku ni yotte wa, kono tōri nawa mo nukerareru, “Japan is now bound by the enemy, but with technical training and mental strength, you can escape ropes like this”), he told soldiers, boosting morale amid dire circumstances.

He also developed innovations like netsuryōgan (heat-retaining pills) for soldiers and Neo-Aochin, a stimulant later misused as Hiropon. However, Seiko grew disillusioned with military leaders’ self-interest, refusing honors to maintain his independence. “私は中将の前に出れば中将と友達づきあいに話したし、大将の前に出れば大将と同格に話した” (Watashi wa chūjō no mae ni dereba chūjō to tomodachi zukiai ni hanashita shi, taishō no mae ni dereba taishō to dōkaku ni hanashita, “I spoke to a lieutenant general as a friend, and to a general as an equal”), he wrote, emphasizing his refusal to bow to hierarchy.

Post-War Preservation and Legacy (1945–1958)

After Japan’s defeat in 1945, Fujita Seiko ninjutsu history faced new challenges. The GHQ banned martial arts, viewing them as militaristic, but Seiko used this time to preserve Japan’s traditions. He founded the Japan Martial Arts Research Institute, compiling Bujutsu Ryūmeiroku, which documented 4,420 martial arts styles, including 71 ninjutsu schools. His work ensured that Koga-ryu’s legacy would endure, even as he remained its last practitioner.

Seiko criticized the sensationalized depictions of ninjutsu in media, advocating for its scientific and spiritual depth. “忍術ほど科学的で進歩的なものはなく、しかも武芸百般を総合し、精神と肉体の練磨において、このくらい厳しいものはない” (Ninjutsu hodo kagakuteki de shinpoteki na mono wa naku, shikamo bugei hyappan o sōgō shi, seishin to nikutai no renma ni oite, kono kurai kibishii mono wa nai, “Nothing is as scientific and progressive as ninjutsu, encompassing all martial arts, with such strict mental and physical training”), he asserted, emphasizing its true nature.

In 1958, Seiko published Doronron, reflecting on his 50-year journey as a ninja. He feared ninjutsu’s extinction, noting, “わが国の正しい忍術の道統は、私を最後として絶えるものとみなければならない” (Waga kuni no tadashii ninjutsu no dōtō wa, watashi o saigo to shite taeru mono to minakereba naranai, “Our country’s true ninjutsu tradition must be seen as ending with me”). Without a successor, he aimed to leave a record for future scholars, ensuring Fujita Seiko ninjutsu history would inspire generations.

The Enduring Impact of Fujita Seiko Ninjutsu History

Fujita Seiko ninjutsu history is a bridge between Japan’s past and present. From a rebellious child to a wartime operative and post-war scholar, Seiko’s life reflects the resilience of Koga-ryu ninjutsu. His contributions—whether training soldiers, preserving martial arts, or challenging stereotypes—highlight the depth of this ancient art. Through Doronron, Seiko’s legacy endures, offering a profound glimpse into the world of Japan’s last ninja and the enduring relevance of Fujita Seiko ninjutsu history.

This above was a summarisation translated from Japanese to English from the book…

『どろんろん (Doronron)』 by 藤田西湖 Fujita Seikō

First published in September 1958 (Shōwa 33), this autobiographical work spans over 370 pages and provides a vivid and personal look into the life of Fujita Seikō, the 14th head of the Kōga-ryū school of ninjutsu. Through stories, historical accounts, and training descriptions, it captures the vanishing traditions of the shinobi, combining rigorous martial instruction with folklore and philosophical insight.

About the Author

Fujita Seikō (real name: Isamu Fujita) was born in 1898 and raised as the heir to the Kōga-ryū ninjutsu tradition. Known as the “Last Ninja,” he received his early training from his grandfather and continued his path through ascetic mountain practice and secret missions during wartime. In addition to his martial prowess, he became a widely known expert in yoga, mysticism, and traditional Japanese martial arts. He was famous for feats such as walking on the tops of his feet to impersonate the disabled, and for enduring extreme physical training. His works provide rare insights into practical ninjutsu and its survival into the modern era. He passed away in 1966.

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From 武神館兜龍 Bujinkan Toryu by Toryu

My master often spoke of his teacher’s belief in the importance of consistent martial training. He shared stories of his teacher’s journey, how he devoted himself to a level of practice that went beyond physical skill to shape his spirit and mind. Much like traditional Kabuki actors who sustain their roles off-stage, his master insisted that training be an integral, daily practice. As martial artists, my master’s teacher would say, we must embrace Bufu Ikkan, or “consistent warrior living.” This was his core lesson: never give up. Keep going.

Early Years: Devotion Beyond Normal Limits

In his early days of training, my teacher was determined to achieve greatness. He threw himself into physical practice three times harder than other students. He put in three times the mental focus and invested three times the resources to gain the wisdom he needed. Through this intense devotion, he became very strong.

But as he grew in strength, he felt a strange weakness arise. This new vulnerability troubled him deeply, and despite his efforts, he couldn’t identify its cause. Yet, he trusted his training and continued, confident that the martial tradition itself would bring clarity.

“The way of the warrior is the resolute acceptance of death.” — Miyamoto Musashi

The Challenge of Illness: A Test of True Strength

One day, my master faced a powerful enemy—illness. It left him weak, even struggling to stand. At times, he couldn’t see. For five years, he endured this trial, and the demands of his illness made him feel that giving up might be easier than living. It was here that he discovered his past strength had been an illusion. His power depended on his health; as his health declined, so did his strength.

True strength, he learned, must go beyond physical condition. Strength that fades in hardship is merely temporary. So, even in his weakened state, he continued training however he could. Slowly, he began to regain his health.

“One must polish one’s heart daily, like a sword.” — Yagyū Munenori

Adapting Training to Life’s Changes

Looking back, he realized that consistent martial training had carried him through his years of illness. He had adapted his training to fit his limited energy and discovered that training must evolve with life’s stages. He learned that young warriors train intensely, while older ones need a more focused approach. Even illness has its own form of training, and facing death is the final training of a warrior.

True strength, my master would say, comes from matching our training to our current reality. Training adapted to life stages becomes a source of lasting, resilient strength.

“The wise warrior avoids the battle; when he must fight, he fights only to win.” — Tsunetomo Yamamoto

Rethinking Strength

After years of illness, my master understood that true power goes beyond the physical. It doesn’t depend on speed or brute force. Instead, he came to value “natural and fitting technique”—a strength that flows with nature and conditions, not against them. In doing so, he found a higher, adaptive strength beyond what traditional martial arts schools might teach.

Pushing Through Difficult Periods

My teacher knew martial artists often face times when techniques seem impossible, and training becomes frustrating. He taught that these periods of struggle are crucial. Like a snake shedding its skin, we too must experience discomfort to grow. This “molting period,” as he called it, can tempt martial artists to look elsewhere for easier techniques. Yet, he advised against these distractions, saying they’re a temporary escape, not a solution.

However, he also cautioned that not everyone is suited to master every art. Sometimes, a goal may simply not fit, and one may need to reevaluate their path. But for those who feel a true calling, consistent martial training will provide growth beyond these challenging phases.

The Power of Sincere Commitment

My master always taught that true training requires a pure, sincere heart, not just an accumulation of techniques. Training without self-awareness produces only a scholar, a “walking catalog of techniques” without heart. Only those who commit deeply and consistently will discover the true essence of martial arts and gain the lasting strength that lies beyond technique.

Footnotes:

1. Bufu Ikkan (武風一貫) – A phrase meaning “consistent warrior living.” Bufu refers to “martial wind” or warrior spirit, while Ikkan means “one path” or consistency.
2. Kabuki (歌舞伎) – A classical Japanese dance-drama where male actors take all roles, embodying their characters on and off the stage.
3. Shudan (修鍛) – Represents lifelong training, blending 修 (discipline or cultivation) and 鍛 (forging or tempering).
4. Netsu (熱) – Meaning “heat” or “passion,” representing one’s enthusiasm and fervor in training.
5. Nekki (熱気) – A combination of “heat” (netsu) and “spirit” (ki), symbolizing energetic presence and intensity in practice.

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From 武神館兜龍 Bujinkan Toryu by Toryu

In martial arts, passion as the Source of Training Motivation. This “heat of passion” transforms training from a mechanical repetition of techniques into a journey toward mastery. Without this energy, your training can stagnate, failing to reach the true essence of the art. Just as iron loses its potential when it cools before being fully forged, a martial artist loses purpose without the fire of passion.

Heat and Spirit in the Training

In Japanese, “heat” (netsu) connects to numerous words that reflect the intensity required to master any art form. Nesshin (熱心) represents “enthusiasm” or “spirit fueled by heat”; nekkyo (熱狂) signifies “excitement”; and netsuretsu (熱烈) translates as “passionate.” These words reveal how essential fiery intensity is when shaping or transforming anything, including a martial artist. Each training session becomes an opportunity to cultivate this heat, constantly working on weaknesses and enhancing strengths. The cycle of passion and perseverance propels personal growth.

“The path is simple; it is the heart that makes it difficult.” — Anonymous samurai proverb.

Mastery Through Passion: Attaining the Gokui

Martial arts contain a concept known as the Gokui (極意), which translates as “mastering the secrets.” These secrets are often found in ancient scrolls, written in language that obscures their meaning to prevent uninitiated readers from accessing them. They may seem simple, but understanding how to apply these teachings requires time and experience. For example, the formula for calculating a circle’s circumference (C = πD) seems straightforward, yet immense effort and insight were needed to discover it. Similarly, in martial arts, knowing techniques or kata alone isn’t enough. The secrets lie in how these insights connect and transform practice into understanding.

“The man who has attained mastery does not hold on to fixed forms.” — Takuan Sōhō.

Levels of Mastery in Martial Lineages

In authentic martial traditions, growth continues beyond any predefined endpoint. My teachers teacher, Toshitsugu Takamatsu, imparted four levels of mastery: Shoden (初伝), “beginning transmission”; Chuden (中伝), “middle transmission”; Okuden (奥伝), “inner transmission”; and finally Kaiden (皆伝), or “total transmission.” These levels guide students from basic skill to complete understanding of the lineage’s training method. From there, the practitioner must pursue personal mastery.

Each level serves as a foundation for deeper insights and techniques, yet mastery remains an ongoing journey.

“Mastery is not a goal but a journey, a path never fully traveled.” — Yagyū Munenori.

Training Without Limit: Beyond Techniques

People often ask how many techniques a martial artist knows, as if mastery were a checklist. But in living martial traditions, it’s not the number of techniques that matters—it’s how passion guides you to apply and internalize them. 武風一貫 Bufu Ikkan, or consistent and earnest training, surpasses the memorization of techniques alone. Memorization doesn’t lead to mastery; only a deep-rooted passion can transform knowledge into skill and skill into enlightenment.

Footnotes

1. Netsu (熱) – Kanji for “heat,” representing the essential force behind enthusiasm, ardor, and passion.
2. Nesshin (熱心) – Combination of netsu (熱, heat) and shin (心, spirit or heart), meaning “enthusiasm.”
3. Gokui (極意) – Means “mastering the secrets”; goku (極) for “extreme” and i (意) for “intent or meaning.”
4. Bufu Ikkan (武風一貫) – Means “consistent observation of martial wind or tradition.”
5. Shoden (初伝) – “Beginning transmission,” with sho (初) meaning “first” or “beginning,” and den (伝) meaning “transmission.”

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From 武神館兜龍 Bujinkan Toryu by Toryu

This text about don’t forget about solo training summarizes a chapter from Masaaki Hatsumi’s “Hiden Togakure Ryū Ninpō.” It emphasizes the importance of solo training in martial arts, drawing on Hatsumi’s experiences in nature.

Don’t Forget Solo Training – A Vital Part of Martial Arts Mastery

In modern martial arts, practitioners often neglect solo training, focusing solely on group classes and teacher-led instruction. However, the author of “Hiden Togakure Ryu Ninpo” highlights the importance of solitary practice, drawing on personal experiences from the Japanese warrior tradition. Early training involved long, isolated periods in the mountains, where nature became the author’s sparring partner.

Trees, branches, and roots replaced human opponents, offering unique challenges for strikes, throws, and sweeps. This form of training developed not only physical skills but also mental clarity, awareness, and the ability to read the environment. Including the animals inhabiting the forest. Through this process, the practitioner learned valuable lessons about both the martial arts and life itself.

Solo Training vs. Group Instruction

While an excellent teacher is a significant asset. The author argues that martial arts students often encounter teachers who lack the depth of knowledge they claim to possess. Relying entirely on such instruction can lead to becoming a “puppet,” performing techniques without genuine understanding. In contrast, solo training forces the individual to develop their skills through personal trial and error. Leading to a deeper, more authentic mastery. The freedom to explore techniques independently can foster creativity and self-discovery that structured classes may stifle.

The Role of the Teacher

Interestingly, even when a skilled teacher is available, students may still choose to train independently. The author, as a martial arts instructor, has observed that some students prefer their methods. Even when they may be misguided.

In such cases, rather than forcing the student to adhere strictly to the teacher’s lessons. The author allows them to follow their path. This hands-off approach can sometimes lead the student to unexpected learning moments. Much like an apprentice who absorbs knowledge through prolonged exposure rather than direct instruction.

The Balance Between Discipline and Freedom

The key to effective martial arts training lies in balancing discipline with freedom. Overloading a student with too many lessons can be counterproductive, leading to burnout or confusion. The author believes in allowing students to progress at their own pace. Offering advanced techniques only to those who are ready to handle them. True martial arts mastery isn’t about memorizing countless moves or self-defense tricks—it’s about cultivating awareness, mental clarity, and readiness.

Solo Training and Broader Learning

The author encourages martial arts students, especially young ones, to embrace solo training as a part of their personal growth. Martial arts is not just about physical combat but a holistic discipline that includes philosophy, psychology, history, and even subjects like physics and chemistry. By being fascinated with martial arts, students can find motivation in every area of life. Turning each experience into an opportunity for learning and self-improvement.

The Philosophy of Continuous Learning

Ultimately, martial arts is a lifelong journey. The phrase “Jinsei hitori geiko nari” (“Life is made up of solo training”) encapsulates this philosophy. Every moment of life, whether in the dojo or outside, offers lessons if one remains open and committed to self-examination. Solo training not only builds martial arts skills but also fosters personal growth. Leading to a life rich in discoveries and insights.

In conclusion, solo training should not be forgotten. It is a powerful tool for developing both the body and the mind. Enabling martial artists to achieve true mastery and personal fulfillment.

More about this book

戸隠忍法流・生きる知恵
秘伝戸隠流忍法
初見良昭著
1989年4月30日発行

Togakure Ninpō Ryū: Wisdom of Living
Hiden Togakure Ryū Ninpō (Secret Tradition of Togakure Ryū Ninpō)
Written by Masaaki Hatsumi
Published on April 30, 1989
ISBN4-8069-0240-1 C2075 P1130E

Mitsugu Saotome

Mitsugu Saotome (1926–2008), pen name of Kanegae Hideyoshi, was a renowned Japanese writer of historical fiction. Winning prestigious awards like the Naoki Prize and Yoshikawa Eiji Prize for Literature. By 1989, he was a highly respected literary figure. Known for his expertise in Japanese history, particularly from the Shōwa and Heisei periods.

His endorsement of Masaaki Hatsumi’s book “Hiden Togakure Ryu Ninpo” in 1989 was a significant honor due to Saotome’s established reputation. As a leading author of historical narratives, his approval carried weight.Especially for a work dealing with Japan’s martial and ninja traditions. Saotome’s validation not only lent credibility but also likely attracted wider attention to Hatsumi’s book. Making it more appealing to readers interested in history and martial arts.

In short, Saotome’s endorsement was a mark of quality. Given his influence and prestige in Japan’s literary world, making it a substantial boost for the book’s reception and success.

A Book that Serves as a Guide to Life

Author: Saotome Mitsugu

In my historical novels, many ninjas make appearances. As a result, they are often called “ninjutsu novels,” but I am not writing about ninjutsu, I am writing about ninjas. It is rare for ninjas to surface in the mainstream history of the Warring States period. However, in reality, many events were shaped by the actions of ninjas.

Yet, these “shinobi” who lived in the night and moved in the shadows were often unrecognized technicians. They constantly walked a tightrope and had to survive in an environment filled with contempt. The techniques developed and passed down by these ninjas are a unique, blood-earned art form in the world. The term “shinobi” cannot be accurately translated into any other language, just as it is difficult for foreigners to fully comprehend the true meaning of bushidō.

Hatsumi-kun, a modern-day ninja, is the legitimate successor to the techniques of the former ninjas and is famous today for his unparalleled skill. He is highly respected in his community as a skilled bonesetter, and his character and wisdom are equally admirable.

Hatsumi teaches his disciples that the true meaning of being shinobi lies in enduring hardship, and that only by overcoming the trials and tribulations of life can one develop their character, thereby perfecting their techniques.

In today’s chaotic human world, Hatsumi-kun, who truly understands the meaning of endurance and perseverance, has written this book. It not only explains the true path of the ninja but will surely serve as a guide for living. This is the reason I confidently recommend it to the public.

— At Aoyama Shoten

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From 武神館兜龍 Bujinkan Toryu by Toryu

Introduction to the Four Worlds of Mastery

The Four Worlds of Mastery

In the disciplined and deeply philosophical world of Bujinkan, the journey from novice to master involves more than physical prowess. Additionally, it encompasses profound personal growth. The “Four Worlds of Mastery” guide this path, mirroring the traditional martial arts progression of Shu-Ha-Ri. It also highlights common cognitive biases, such as the Dunning-Kruger effect. Understanding these stages offers practitioners a roadmap for development that extends beyond physical skills to encompass mental and spiritual maturation.

Incompetent Awareness

“Incompetent awareness” marks the initial stage in a martial artist’s journey. Here, you recognize your novice status and embrace the humility that comes with starting anew. Like the Shu phase in Shu-Ha-Ri, this stage is about strict adherence to form and technique, absorbing knowledge like a sponge. You learn to perform kata (forms) and techniques exactly as taught, respecting the wisdom and effectiveness of established methods. This phase is foundational, as it builds the discipline and basic skills necessary for advanced exploration.

Incompetent Unawareness

As skills and confidence grow, practitioners often enter the stage of “incompetent unawareness,” where the Dunning-Kruger effect becomes most apparent. Here, you might feel more competent than you actually are due to initial successes and basic fluency in techniques. This stage is a critical juncture and reflects the early transition from Shu to Ha, where the danger lies in becoming complacent with one’s perceived level of skill.

You must remain vigilant to continue pushing boundaries and seeking deeper understanding instead of settling for superficial knowledge. This stage urges practitioners to recognize the breadth of what they don’t know and to approach training with a critical eye.

Competent Awareness

Transitioning into “competent awareness,” practitioners begin to deeply integrate their skills and knowledge. This stage aligns with the Ha phase of Shu-Ha-Ri, characterized by experimentation and adaptation. You understand the principles behind each technique and start to experiment with variations, adapting what you’ve learned to suit different situations and personal style.

This is a period of reflection and critical thinking, where you assess your abilities realistically and work on refining your techniques. Here, the practitioner is skilled and knowledgeable yet remains acutely aware of the limitations and gaps in their expertise.

Competent and Unaware

The final stage, “competent and unaware,” is where true mastery begins to shine. This stage mirrors the Ri phase, where practitioners execute techniques with natural ease and deep-rooted skill, making them appear instinctual.

At this level, the mind no longer consciously dictates actions; the body responds to threats and opportunities with a fluidity and grace that seem almost preternatural. This is the stage where practice transcends physical action and becomes a form of moving meditation, embodying the essence of Bujinkan in every motion.

Overwhelming Spirit

In Shinden Shura Roppō Takamatsu Sensei wrote about this experience.

In what category would you place the student of Toda Sensei? Where would you put the Sekiguchi student? I think it is an interesting story that teach us that sometimes courage is better than skills.

Integrating Shu-Ha-Ri and Dunning-Kruger into Bujinkan Training

Integrating the understanding of Shu-Ha-Ri, traditionally viewed as a 30-year progression, along with the awareness of cognitive biases like the Dunning-Kruger effect, is crucial for holistic development in Bujinkan training.

Recognizing your current position within these stages is essential for maintaining a realistic assessment of your skills and encouraging ongoing improvement. Furthermore, the Dunning-Kruger effect serves as a vital reminder to stay humble and vigilant. It urges you to continuously question your level of skill and actively seek feedback from more experienced practitioners.

Practical Applications and Training Advice

To navigate these stages effectively, consider the following practical steps:

• Seek Continuous Feedback: Regularly seek out feedback from instructors and peers to gain an accurate understanding of your skill level.
• Engage in Deliberate Practice: Focus on areas of weakness and continuously challenge yourself with new learning opportunities.
• Reflect and Journal: Maintain a training journal to reflect on lessons learned, challenges faced, and progress made.
• Teach Others: Teaching is a powerful tool for deepening understanding and identifying gaps in one’s own knowledge.
• Stay Open to Learning: Cultivate the mind of a three-year-old, an age marked by peak curiosity and learning. Embrace this beginner’s mindset at every stage of your expertise to continuously discover new insights and techniques.

Conclusion

Navigating the “Four Worlds of Mastery” in Bujinkan calls for a balanced mix of rigorous practice, self-assessment, and personal growth. By moving through each stage—from eager learner to master practitioner—you partake in both the physical and transformative aspects of martial arts. This process molds both mind and spirit. The journey reflects Shu-Ha-Ri’s lasting principles and provides a challenging path to mastery. Recognizing these stages and the pitfalls of the Dunning-Kruger effect equips you with essential tools for true mastery in Bujinkan.

Footnotes:

1. Shu (守): Shu means to protect or obey. It emphasizes the importance of learning foundational techniques exactly as taught, without deviation.
2. Ha (破): Ha means to break. In martial arts, this stage is about breaking away from traditions to explore and adapt techniques personally.
3. Ri (離): Ri means to separate or transcend. It signifies achieving a level of skill so advanced that techniques are executed instinctively and effortlessly.
4. Dunning-Kruger Effect: A cognitive bias wherein individuals with low ability at a task overestimate their ability, while those with high ability underestimate theirs, often due to a lack of self-awareness.

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From 武神館兜龍 Bujinkan Toryu by Toryu

In the realm of stealth and strategy the Ninja once harnessed 海蛍 Umi Hotaru, sea-fireflies (Vargula hilgendorfii) a remarkable natural phenomenon as a nighttime guide. This essay delves into their ingenious use of these bioluminescent creatures for night operations.

The Art of Light in Darkness

The Ninja sought clear seas with sandy bottoms, ideal habitats for sea-fireflies. Using bait, they attracted and collected these luminous beings with precision. Ninjas kept them alive until needed, showcasing an exceptional understanding of nature and resourcefulness.

These creatures served as a subtle light source. They enabled ninjas to read maps and signal allies undetected by enemies. The method not only reflects their survival skills but also their innovative approach to problem-solving.

The practice of using sea-fireflies illuminates the depth of ninja ingenuity. It exemplifies their ability to blend with the natural world, turning simple organisms into tools of espionage and communication.

Below is a small segment from the Hizō no Densho from the Yasuda-ryū translated.

This translation was done by ChatGPT and may not be 100% accurate. I suggest you go to Sean Askew’s web site and find a better translation. The whole 秘蔵の伝書 Hizō no Densho from 矢寿駄流 Yasuda-ryū is published in the end of Masaaki Hatsumi’s book 忍法大全 Ninpō Taizen.

Footnotes:

1. 海蛍 (Umi-hotaru): Sea-firefly. “海” (umi) means sea, reflecting their habitat. “蛍” (hotaru) means firefly, indicating their bioluminescent nature.
2. 奇麗 (Kirei): Beautiful. “奇” signifies strangeness, “麗” beauty, together highlighting the aesthetic appreciation in the ninja culture.
3. 暗夜 (An’ya): Moonless night. “暗” means dark, “夜” night, emphasizing their preference for operations under cover of darkness.
4. 砂地 (Sajichi): Sandy bottom. “砂” refers to sand, “地” to earth or ground, indicating the sea-firefly’s preferred habitat.
5. 尋 (Hiro) or 広 (Hiro): It is not a standard measuring unit, it probably means pull this rope three to five times.
6. 矢寿駄流 (Yasuda-ryū): This old Ninjutsu school did not survive to modern times, but their Densho is still held by a few researchers such as Hatsumi Sōke.

This exploration into the ninja’s use of sea-fireflies reveals a fascinating intersection of nature, strategy, and survival.

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