毛利元就 Mori Motonari focused heavily on “strategy” and “subterfuge.” Subterfuge means deceiving the opponent. Those who excel at subterfuge win; those who fail lose. He used ninjas like his hands and feet to outwit the enemy, create internal discord, and weaken them. It seems he thought of little else day and night.
It is well known that Motonari sent spies disguised as merchants, yamabushi, or biwa priests to the strongholds of 陶晴賢 Sue Harukata or the 尼子氏 Amago-shi, spreading rumors or gathering intelligence.
As much as Motonari emphasized using spies, he was extraordinarily cautious of enemy spies sent against him.
“Don’t speak of such things lightly. Amago Haruhisa is the opponent I’m about to fight. The ninjas might be spreading such talk to make me let my guard down.”
Motonari attacked 西条鏡山城 Saijō Kagamiyama-jō (Higashihiroshima City) in June of 大永三年 Tai’ei 3 (1523), when he was still under 尼子経久 Amago Tsunehisa, who ordered him to lead the vanguard.
The castle lord was 蔵田備中守房肩 Kurata Bingo-no-kami Fusatomo, allied with 大内義興 Ōuchi Yoshioki.
Starting the attack on June 13, the castle’s defenses were strong, and it didn’t fall easily. Motonari sent ninjas as secret envoys to contact Fusatomo’s uncle, enticing him to betray with promises of retaining his domain in 安塔 Antō and preserving the family name.
Fusatomo’s uncle accepted, rebelling against Fusatomo within the castle. Motonari sent ninjas to support the uncle, and the castle fell on the 28th. Castle lord 蔵田房信 Kurata Fusanobu fought valiantly but, seeing flames rise within and no hope of victory, committed seppuku. Motonari skillfully dismantled the enemy, earning praise from Amago Tsunehisa.
Afterward, Motonari broke the promised conditions to Fusanobu’s uncle and beheaded him.
One of Kurohabaki-gumi’s tasks was intelligence gathering, as this description shows. Members disguised as merchants, yamabushi, or ascetics—professions free to travel the land. Faith was strong then, so religious figures were likely trusted. Or, yamabushi may have been part of Kurohabaki-gumi.
毛利忍者 Mori Ninja (Page 132–133) from the book Bessho Rekishi Dokuhon Vol. 72 – Shinobi no Mono 132-nin Data File. Written by 祖田浩一Sota Kōichi (Writer)
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
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)
藤田西湖Fujita Seiko “The Last Ninja”
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)
足の甲で歩き不具者を装うFeigning disability by walking on the tops of the feet
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)
The author dressed up as a Ninja
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)
March 1932, at Torasan. From left: Miura Makoto, Kamura Ryūjirō, the author
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)
The author setting a world record of 500 tatami needles inserted to his body.
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.
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.
Ninja morning rituals are fascinating practices rooted in ancient Japanese traditions that combine physical discipline, spiritual focus, and esoteric techniques. These routines were designed to empower practitioners with clarity, strength, and divine protection, often invoking deities like 摩利支天 Marishiten, a guardian of light, prosperity, and invisibility.
Takamatsu Sensei’s Daily Discipline
In a 1966 article published in 武道春秋 (Budo Shunju Magazine) titled Shinden Shura Roppō, Takamatsu Sensei shared his daily morning ritual:
He went to bed by 9 PM every night.
At 6:30 AM, he performed a cold water massage , a practice he maintained for 40 years without fail. This contributed to his remarkable health and resilience, ensuring he never fell ill.
As a Dai-Ajari head priest in Kumano Shugendo, Takamatsu Sensei likely incorporated prayer or meditation into his routine. The title of Dai-Ajari is reserved for those who complete extreme endurance feats, such as the Ōmine Sennichikaihōgyō (one-thousand days of trekking on Mt. Ōmine) and the Shimugyō (nine days without food, water, sleep, or rest).
Hatsumi Sōke once mentioned receiving the same Mikkyō rank as Takamatsu Sensei during training at the Honbu Dojo. While unclear if he attained the title “Dai Ajari,” this highlights their shared commitment to spiritual and physical mastery.
For Shimugyō, preparation is key. Practitioners must follow precise dietary guidelines months in advance to survive the nine-day fast. Adherence to these instructions ensures survival despite the body’s typical limitations.
Kuji Goshin Hō: A Ninja Morning Rituals Routine from 1812
The 九字護身法 (Kuji Goshin Hō) , documented by Gyochi in 1812, outlines a morning ritual performed immediately after waking:
Wash your hands, face, and mouth with water to purify yourself.
Face north and exhale forcefully to expel 濁気 (Dakuki), or unclean spirit.
Turn to face east , open your mouth, and take three deep breaths to absorb fresh, clean energy.
Clack your teeth together 36 times , matching the rhythm of your relaxed pulse. This helps the spirit descend into your body and calms the mind.
Kuji Hiden: An Ancient Practice Linked to Marishiten
Another morning routine, described in 九字秘傳 (Kuji Hiden) by 宮井安泰 (Miyai Yasutai) in 1787, traces its origins back to 太公望 (Taikōbō) “Grand Duke Wang” (also known as 姜子牙 Jiang Ziya, 1128–1015 BCE), who taught the fundamentals of Kuji to his students. This practice involves facing the rising sun and performing specific hand gestures while chanting incantations:
Face the first rays of sunrise (or the eastern ridge-line in the mountains, or the horizon in flatlands).
Place your left palm on your chest and extend your right hand forward, palm down. Curl your fingers as if beckoning someone and chant RIN .
Place your right hand above your heart and extend your left hand forward. Lower your left hand, curl your fingers, and chant HYŌ .
Turn your palms forward at chest height and chant TŌ .
Move your palms to the left and right sides and chant SHA .
Close your hands into fists and press them to your chest while chanting KAI .
Touch both shoulders with your fingers and chant JIN .
Place both palms on your hips and chant RETSU .
Put both palms on your knees and chant ZAI .
Raise your palms to form 斗衝 (Dozu)—a triangle shape with your thumbs and index fingers—and chant ZEN .
The Role of Marishiten in Warrior Practices
摩利支天 (Marishiten) is a revered deity in Japanese warrior culture, symbolizing light, protection, and prosperity. Warriors practiced Marishiten-hō , invoking her/his power for:
Invisibility in battle : To evade enemies.
Victory and success : By illuminating their path and guiding them.
Wealth and good fortune : Beyond martial contexts.
Staring at the sunrise was a symbolic act of connecting with Marishiten’s radiant energy. This practice reflects the deep spiritual connection between warriors and celestial forces, emphasizing harmony with nature and divine empowerment.
Takagi Oriemon Shigenobu—a revered samurai of the Shiraishi domain during the Edo period and the co-founder of Takagiyōshin-ryū with his son—is immortalized through a fascinating series of manuscripts. These works, collectively referred to as Budō Shiraishi Ei(“Martial Tales of Shiraishi”), document his Musha Shugyō (warrior’s pilgrimage) and reveal an intricate web of historical, cultural, and martial growth. This article explores the development and variations of these manuscripts, uncovering how Takagi’s legacy, including the founding of Takagiyōshin-ryū, was shaped over centuries.
Overview of Budō Shiraishi Ei and Takagi Oriemon
The core narrative of Budō Shiraishi Ei revolves around Takagi’s adventures as he journeyed across Japan, honing his skills and imparting lessons. Initially penned by Mamiya Hyoemon—a retainer of the Katakura family who served as the lords of Shiraishi Castle—the manuscripts underwent numerous reproductions and expansions. Early texts focus on Takagi’s personal strength and moral character, while later versions elaborate on his philosophical teachings and broader socio-cultural themes. Takagi’s martial philosophy ultimately culminated in the founding of Takagiyōshin-ryū alongside his son, ensuring the continuity of his techniques and teachings.
Key Manuscript Variants of Budō Shiraishi Ei
Researchers have identified multiple manuscript versions, divided into two main categories: existing texts (kijutsu-bon) and newly discovered texts (shinshutsu-bon). The most notable versions include:
1. The Katakura Family Manuscript
Title:Budō Shiraishi Banashi
Format: 10 scrolls in 5 volumes
Key Features: The foundational text focusing on Takagi’s deeds as recounted by Mamiya Hyoemon.
Significance: Served as the basis for subsequent reproductions.
2. Ryukoku University Library Manuscript
Format: Single-volume edition
Copyist: Mizuno Katsuhide (associated with the Moonlight Pavilion)
Classification: Known as the “Hei Version” (Hei-bon).
Details: Features stylistic enhancements with minimal content variation.
3. Miyagi Prefectural Library Edition
Format: 15 scrolls in 3 volumes
Classification: “Otsu Version” (Otsu-bon).
Traits: Retains close fidelity to the Katakura family manuscript, with slight editorial refinements.
4. Newly Discovered Texts (Shinshutsu-bon)
These include significant additions to the original narrative, incorporating extensive character arcs and thematic developments:
Waseda University Manuscript: Features 30 volumes with front and back sections.
National Diet Library Version: Expanded to 45 scrolls, spanning three sections.
Takagi was extremely strong, he often used his strength to help people.
Takagi Oriemon Heroic Strength and Moral Integrity
The earliest versions of Budō Shiraishi Ei emphasize Takagi’s extraordinary physical prowess and his role as a compassionate leader. Stories such as lifting massive stones and assisting troubled villagers resonate with themes of chivalry and self-restraint.
Transmission of Samurai Values and the Roots of Takagiyōshin-ryū
Later texts delve into Takagi’s philosophical insights, including the teachings he passed down to his successors, such as the principle of humility embodied in the phrase “Takagi wa kaze ni taoru” (“The Takagi falls to the wind”). These teachings laid the foundation for Takagiyōshin-ryū, a martial art that emphasized adaptability, resilience, and moral discipline.
Takagi helping the 14 year old Yoshinosuke taking revenge on his fathers killer.
New Characters and Expanded Narratives
The shinshutsu-bon editions introduce dynamic subplots involving Takagi’s apprentices, like Toramatsu. These texts elevate his journey into a broader allegory for perseverance and the transmission of samurai ethics.
Research Insights into Budō Shiraishi Ei Manuscripts
Recent studies, such as those by Ogihara Daichi, provide a comparative framework for understanding the development of these manuscripts. While the kijutsu-bon editions prioritize historical fidelity, the shinshutsu-bon versions reflect the Edo period’s evolving literary tastes, incorporating dramatic embellishments to cater to a wider audience.
While resting at a Jinja in the village of Hata in Nobeoka (present day Miyagi) Takagi first meeting with Toranosuke carrying a stone to the Jinja 100 times every night to pray.
Conclusion: The Legacy of Takagi Oriemon and Takagiyōshin-ryū
The enduring appeal of Budō Shiraishi Ei lies in its dual identity: a historical record and a literary masterpiece. From the Katakura family’s archives to the expansive adaptations of the shinshutsu-bon, these manuscripts offer a window into the life of Takagi Oriemon Shigenobu and the cultural zeitgeist of Edo-period Japan. Moreover, the founding of Takagiyōshin-ryū alongside his son ensured that Takagi’s martial legacy would thrive for generations.
By tracing the evolution of these texts, we not only preserve the legacy of a remarkable samurai but also enrich our understanding of Japanese martial history and storytelling traditions.
Explore the fascinating history of Takagi Oriemon Shigenobu and the origins of Takagiyōshin-ryū by delving into the archives of Budō Shiraishi Ei. Each manuscript version provides a unique lens on this iconic figure’s life and the spirit of the times.
Eric Shahan’s translation is noted for its clarity and dedication to preserving the original intent of the manuscript. Readers appreciate the detailed explanations and the cultural context provided, which make the historical content accessible to modern audiences. The memoir offers valuable perspectives for martial artists, historians, and enthusiasts of Japanese culture, shedding light on traditional practices and the evolution of martial arts in Japan.
Overall, the book serves as a significant resource for those interested in the depth and history of Japanese martial traditions.
In May 1996, the serene coastal town of Noordwijkerhout in the Netherlands became the epicenter of a martial arts milestone: the Holland Taikai 1996. Over three days, martial artists from across the globe gathered to train under the legendary Masaaki Hatsumi, the 34th Sōke of the Togakure-ryū and founder of the Bujinkan organization. Organized by Mariette van der Vliet, the seminar’s theme was Kukishin-ryū Kenjutsu, the art of the sword. This event was not just about techniques—it was a celebration of adaptability, survival, and the spirit of Budō.
Setting the Stage: A Journey to Mastery
The preparation for the Holland Taikai 1996 began long before Hatsumi Sensei arrived in the Netherlands. His teaching philosophy for the year centered on Kukishin Biken Jutsu, an intricate and profound swordsmanship tradition. In April 1996, a few weeks prior to the Taikai, Hatsumi Sensei conducted an impromptu outdoor training session in Noda, Japan. He called on a select group of students, including Arnaud Cousergue, to train in the dirt outside his home.
During this session, Hatsumi Sensei emphasized the essence of Nuki Gatana (sword drawing) and the principle that form should never restrict function. He famously said:
“When things get real, do whatever you have to stay alive. Ninpō is only about surviving. Form doesn’t matter. Everything is possible.”
This philosophy would become a cornerstone of the teachings during the Holland Taikai.
The Holland Taikai: A Three-Day Immersion
From May 16 to 18, 1996, Noordwijkerhout witnessed an influx of martial artists eager to learn. Hatsumi Sensei’s sessions were renowned not only for their technical depth but also for the atmosphere of camaraderie and discovery they fostered.
Day One: The Sword’s Edge
The seminar began with a focus on the foundational techniques of Kukishin-ryū Kenjutsu. Participants practiced precise Nuki Gatana movements, emphasizing timing, positioning, and adaptability. Hatsumi Sensei encouraged students to transcend rigid forms and embrace creative application.
He explained:
“Respecting the Waza as a beginner is mandatory. But as you grow, rules are made to be broken. Adjust, adapt, and survive.”
Day Two: The Dimensions of Training
Building on the first day’s principles, Hatsumi Sensei introduced the concept of three dimensions in Budō training:
Nijigen no Sekai (Two-dimensional world): Techniques practiced in a linear or planar fashion.
Sanjigen no Sekai (Three-dimensional world): Expanding movements to include lateral shifts and spatial awareness.
Yūgen no Sekai (Invisible dimension): The psychological and intuitive aspects of combat, where movements transcend physical limitations.
Through these teachings, students began to see Kukishin Biken Jutsu as more than a martial art—it was a system of infinite possibilities.
Day Three: The Invisible Path
The final day highlighted the philosophical aspects of Budō. Hatsumi Sensei shared insights into Tama, the sphere, a central concept in Japanese martial arts representing the integration of all dimensions into a cohesive whole.
Participants left with a deeper understanding that martial arts are not confined to physical techniques but are a lifelong pursuit of balance and adaptability.
Cultural Immersion and Reflection
Hatsumi Sensei’s visit to the Netherlands extended beyond the dojo. His observations during the trip added a unique cultural dimension to the event. He reflected on the country’s maritime history, symbolized by the “Tower of Tears,” where sailors’ loved ones bid them farewell. He also remarked on the Dutch people’s prowess in sports like judo and cycling, noting the nation’s emphasis on leg strength and endurance.
“The Netherlands is a country of Judo, isn’t it? There is a wonderful Judoka, Mr. Heesing, who speaks passionately about Judo. The mystery of Judo lies in how a smaller person can overcome a larger one—a concept deeply rooted in respect and essence.”
Key Takeaways from the Holland Taikai
Adaptability is Survival Hatsumi Sensei’s teachings emphasized that martial arts are not rigid but fluid. In real-life scenarios, survival depends on one’s ability to adapt and innovate beyond traditional forms.
Understanding Dimensions in Training The progression from two-dimensional to invisible dimensions in Kukishin-ryū Kenjutsu underlined the importance of mastering fundamentals before exploring creative freedom.
Cultural Exchange The Taikai was not only a martial arts seminar but also a bridge between Japanese and Dutch cultures, enriching participants’ perspectives on life and combat.
A Legacy That Lives On
The Holland Taikai 1996 remains a pivotal moment in the history of the Bujinkan. It demonstrated the universal appeal of Budō and its ability to transcend cultural and geographical boundaries. Hatsumi Sensei’s teachings during the seminar continue to inspire martial artists to this day, reminding them that:
“Everything is always possible.”
This philosophy, rooted in the principles of survival and adaptability, is as relevant now as it was during the Taikai.
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:
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.
Kabuki (歌舞伎) – A classical Japanese dance-drama where male actors take all roles, embodying their characters on and off the stage.
Shudan (修鍛) – Represents lifelong training, blending 修 (discipline or cultivation) and 鍛 (forging or tempering).
Netsu (熱) – Meaning “heat” or “passion,” representing one’s enthusiasm and fervor in training.
Nekki (熱気) – A combination of “heat” (netsu) and “spirit” (ki), symbolizing energetic presence and intensity in practice.
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
Netsu (熱) – Kanji for “heat,” representing the essential force behind enthusiasm, ardor, and passion.
Nesshin (熱心) – Combination of netsu (熱, heat) and shin (心, spirit or heart), meaning “enthusiasm.”
Gokui (極意) – Means “mastering the secrets”; goku (極) for “extreme” and i (意) for “intent or meaning.”
Bufu Ikkan (武風一貫) – Means “consistent observation of martial wind or tradition.”
Shoden (初伝) – “Beginning transmission,” with sho (初) meaning “first” or “beginning,” and den (伝) meaning “transmission.”
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.
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.
There’s an interesting story related to this. When I was at Toda Shinryuken Sensei’s dojo, a martial artist from the 関口流 Sekiguchi-ryu came for a challenge match.
At that time, it was customary for younger, skilled practitioners to sit at the lower end, while older, less capable ones took the higher seats. Among us was a man, around 37 or 38, with an imposing physique but a scarred face, possibly from burns, which made him look fearsome. However, his skill was limited, and he loved to compete despite often losing.
That day, he boldly took the highest seat, and when the match began, he insisted on going first. Everyone tried to dissuade him, knowing he would lose, but he wouldn’t listen. So, he went out, exchanged formalities with the opponent, and as they bowed and separated, he suddenly widened his scarred eyes, contorted his face into a terrifying expression, and with a thunderous shout and stomp, he startled the Sekiguchi-ryu opponent.
The opponent, terrified, jumped back and conceded the match. When Toda Sensei asked the Sekiguchi-ryu practitioner why he gave up, he confessed that he was scared and thought he would be facing a weaker opponent from the lower seats. This instance shows how a mental defeat can occur even before the physical match. In martial arts, one must maintain a constant, unshaken spirit, not startled or intimidated by external changes. The true value of martial arts lies in cultivating this unflinching spirit.
Excerpt from Shinden Shura Roppō written by Takamatsu Sensei in 1966
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:
Shu (守): Shu means to protect or obey. It emphasizes the importance of learning foundational techniques exactly as taught, without deviation.
Ha (破): Ha means to break. In martial arts, this stage is about breaking away from traditions to explore and adapt techniques personally.
Ri (離): Ri means to separate or transcend. It signifies achieving a level of skill so advanced that techniques are executed instinctively and effortlessly.
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.
