A True warrior

He's effectionately known as "Peg Leg" and has made history in the British Army, now Cpl Colin Hamilton of the blackwatch is making further breakthroughs by becoming a student of the Hiken Dojo and Bujinkan Ninjutsu as well as his wife and two children Darren and Denver. Ninjutsu to colin is more than an art and allows him to spend quality time with his family. On first glance - Colin seems normal but closer inspection reveals a sordid past that not many men or women could withstand. He is an amputee and has major burns over his body due to an horrific accident whilst serving in Kosovo. This is only the half of it; after wining a battle with the MOD to remain as an active soldier, he further served in the conflict in Iraq and now the battle he faces today is that of his development as a modern warrior of Budo.
Standing in Colin's presence can only humble you further, especially when you moan about having the cold, flu or just can't be bothered to train. Hatsumi is a great pioneer of the essence of Nin and Ninpo and holds above all else - perseverance in training and developing all aspects of the self in Mind, Body and Spirit. Colin's disability does not hold him back and if anything - he is a very humble person to be around and shows determination in everything he does. Perhaps one of the most important facets and sayings of life is that the teacher will come when the student is ready and the only thing i feel is that the roles are reversed, i am no longer the teacher. Nin is persevering and enduring above all else and in colin - we have NIN.

Read about colin online http://news.bbc.co.uk/1/hi/uk/4011365.stm perhaps you may find that little spark that will give you the determination to train in all aspects within budo. No injury or excuse should stop you from training and even the simplest lesson can produce great results for in our martial spirit we have no flaws - the trick is to understand the spirit within and employ the nature of the spirit on the outside.

Thoughts on Kihon by Stephan Phelan

In the Bujinkan, as in any martial art, or almost any other endeavour, it would seem that the best way to learn is by doing. But the only way to do is to see a demonstration first. Jock Brocas, who is nominally the sensei of the Shinshin Ichijo Dojo but prefers not to use that honorific, ran through several of the eight basic techniques that constitute the Kihon Happo – the physical fundaments of taijutsu – in order to remind his students, and myself, that the range of variations is infinite. Eight, indeed, is a number similar to zero when written as a figure, having no beginning and no end. "You can never go over the basics too many times," says John Knowles, a serving soldier who only began training in the art a few months ago, but is already so dedicated and adept that he is called on to play the part of the "attacker" in most of these demonstrations. Better him than me – Brocas uses a bare minimum of force to run through ichimonji, for example, but Knowles is still effectively knocked flat by the first and simplest variation, a sidestepping block followed by a strike to the neck. Later a jo-staff is used to show how the same basic movement – disabling the attacking arm before counter-attacking – can be adapted according to weapons and circumstances. We move on to locks and throws, and in each case the simple steps and actions involved open up a series of possibilities for what to do next, each one logical, and natural. Again and again, using wooden practice swords and knives, and at one point a length of rope (a substitute for the length of chain that might have been used in battles and melees of the past), it occurs to me that even the most subtle changes and variations in form have markedly different effects and outcomes. After several hours, we come full circle to ichimonji again, albeit with knives, and I am satisfied when the technique begins to feel natural. I am the opposite of bored – I want to go over it until it becomes instinct. Brocas warns against this. The Bujinkan does not rely on muscle memory. Techniques that become rote become set in stone, he explains. The point, it would seem – and maybe the real trick to survival – is to think and act in the present moment.

, and a range of variations, in showing me the physical fundamentals of ninjutsu. There are eight

Phelan's Quest

Last Sunday, I spent a long afternoon at Farr Community Hall, a small village leisure centre in the hills outside Inverness, in the company of four ninjas. Or, as they preferred to put it, "students of the Bujinkan". Even our instructor Jock Brochas, who has been training in the art for over 25 years, and teaching for more than a decade, refers to himself as "still learning". I had met Brochas for the first time in a Starbucks cafe at a retail park the night before, where he attempted to explain to me his philosophical approach to ninjutsu, which is based strongly on perception and intuition – particularly so in his case, as he also works as a practicing psychic medium. He gestured to the large round coffee table we were sitting at and said that the physical side of ninjutsu – technique – might be seen as a small circle of ash at the centre. The following morning, he arranged an all-day seminar mostly for my benefit, and showed me what he was talking about. Like many in the West, my lifelong fascination with "ninjas" is rooted in popular culture, and screen representations which have nothing to do with either history or reality. What little I know about the actual practice of ninjutsu I have read in books by Stephen K Hayes, Simon Yeo and Soke Hatsumi himself. As instructive as those books may be, they can't provide much more than theory, and are hardly a substitute for training. And it is becoming increasingly obvious that if I want to write my own book – an outsiders' perspective on ninjutsu – I will have to make my way inside the art as best I can. Jock Brochas quoted Hatsumi several times: "Shut up and train."

So we did. For six or seven hours straight, the members of the Shinshin Ichijo Dojo demonstrated the basics – beginning with the Ichimonji stance and defenses – and illustrated that the range of variations on each strike, lock and throw are almost infinite. I did my best to process this information physically, and made what I felt was pretty slow progress. My problem, which I am told is common to newcomers, is that I cannot yet strike a balance between over-thinking each move – to the point where I would stop half-way through a technique to ask myself if I was getting it "right" – and over-acting in terms of tension and aggression. Brochas and his students were extremely patient in explaining that I needed to think less and do less, that every action in the Bujinkan proceeds from nature, and allows the practitioner to move less like a boxer or a wrestler and more like wind or water.

This is what struck me most about what I saw and learned last Sunday: the sheer fluency of intention and movement. My fascination with this kept me going all day, and affected me in a way that I'm not quite able to articulate yet. I have been practicing ichimonji in my sleep since then, and having only just started training at this early stage of my research, I don't think I could stop if I wanted to. Brochas has told me that he knew I would feel this way. Perhaps because he's psychic. But more likely because he simply knows that feeling himself.

Writer, writes his future without knowing it

There are no such things as coincedences, everything happens for a reason and our life plays out according to desires, emotions and the quest for knowledge. Stephan Phelan decided a long time ago to write a book based on the Bujinkan - an outsider looking in - though i knew that his journey had begun as he interviewed me. I knew instantly that this young man was playing out his role though unknown to himself that he had become a student of Budo and the Bujinkan.

Hiken Dojo and Shinshin Ichijo dojo was honoured to host this aspiring author last weekend and helped to encourage his journey, not as an outsider looking in but a student of the Bujinkan embarking on a life experience. Stephen will be interviewing Hatsumi for his forthcoming book as a student and hounorary member of our Dojo's. We look forward to aiding him in his quest.

Ninpo Godai

AMATSU TATARA HIBUN

text by Hatsumi Sensei:

Maybe one can call this natural medicine, where one cures the sick using the truhful healing ways of Amatsu Tatara Hibun, and the truths of the human body and the natural world known as Hichi Buku Goshinjutsu. They have been transmitted within the Bujinkan since ancient times. The people of antiquity and Bushi experienced this need for survival, and understoud the natural, truthful methods of healing written down as a legaly in the Amatsu Tatara Hibun, and methods such a those in the preface to Hichi Buku Goshinjutsu : "These are excellent techniques to activate the body in all areas as desired, in company with spiritual changes in the practitioner and without using any medicines or appliances; to make the elements spread, remove all pathogens, and quickly let them recover".

Once when I was chatting with Takamatsu Sensei, it must be all of thirty years ago, he talked about radiation : "They say radiation affects the bones. Vinegar is probably agood way to counteract this. It is said that vinegar cause radiation to disappear. Ninja often used " Tsune no Mizu", maked by boiling a cloth in Umezu [apricot vinegar], right? I feel radiation might disappear quite well with white Umezu"........

PHILOSOPHY

Within Amatsu medicine, there is the recognition of two minds, one conscious and one unconscious, but these two consciousness’ are believed to reside both in the brain and in the physical. Initially the concept of consciousness residing in the body is somewhat bewildering to the western mind, but on close examination evidence exists to support this historical view.

For example, observe a depressed person and you will see someone with their head down, tense shoulders, altered breathing and lethargic movements, which must affect the Hara (centre of balance) which is clear evidence of the correlation of the mind and body.

Equally, if you look up at the ceiling it is difficult to think sad thoughts or if you look down at the floor it is difficult to think happy thoughts - try it! In Amatsu medicine emotional balance is dependent upon the balance of the Godai, and the balance of the emotions can be elicited by observations of a person’s posture and by nutritional evaluation.Often, more often than not, when a person experiences a trauma, from any of the Godai, there is a slowing down of the senses. In this state, the Idio motor response steps in to give us a greater awareness at that/those crucial moments.

Often, more often than not, when a person experiences a trauma, from any of the Godai, there is a slowing down of the senses. In this state, the Idio motor response steps in to give us a greater awareness at that/those crucial moments.

This allows us to flow with the trauma or to intervene. In martial arts this greater awareness is termed a zero state and is commonly known as a void or trance-like state. Modern-day fighter pilots whom have experienced "dog-fights" recall after the event "I was thinking of nothing - the time just disappeared". Whilst we may experience the zero state whilst driving along the motorway only to find that we have covered many miles and yet feel unaware at the time of driving.

More commonly a person experiences this slowing down of feeling when it is connected with the illicitation with the fight or flight reflex mechanism. Thus in this state with adrenaline flowing in our muscles, combined with the shock element, we commonly spasm up. The internal behaviour response is one of patterning towards spasm in fear, with possible physical pain and an altered visual field of images preceding the pain If we recall the events, we illicit the same non-verbal actions and pain memory.

These altered manifestations of internal conduct result in the body-mind reactions which normally incorporate idio-motor behaviours control and body-mind integration. Thus we have a tendency to avoid the zero state. The (habit patterned) kinetics associated with this eidetic memory/imagery would be one of moving into flexion or extension of the primary respiratory mechanism (cranial) which with a shock element, could increase the respiratory phase.

This kinetic and physiological positioning would obviously leave bones and joints in poor positioning of balanced retension, which would result in injury or strain beyond the elastic barrier limits of the connected muscle groups. These different manifestations of internal conduct result in the body-mind being slowed. Internal body reactions normally co-ordinate with the idio-motor behaviour and body-mind integration and all of the other reflexes spontaneously.

This therefore leaves a memory imprint on the muscles, that remains partially held by the reflex of the muscle in trauma. From a point of zero, the Amatsu practitioner utilises the idio-motor behaviour (as in the martial arts) through a person’s kinetic behaviour, with tissue trust and support to re-connect the conscious mind outside of the trauma. This is achieved by using the reciprocal action of ligaments around a joint, to take the body into a direction of least resistance, by stacking the ligaments up.

In the adult the sacrum is firmly fixed in position in relationship to its weight-bearing surfaces in approximation with the two iliac bones. This weight-bearing pivot allows the respiratory movements of flexion and extension, where the apex of the sacrum moves caudel and anterior on inspiration, and cephalad and posterior on exhalation. The sacrum can become stresssed because of its position at the body’s centre of gravity by forces from many directions as the sacrum follows adaptively the head in its control of the spinal mechanics. The weight-bearing mechanism will try to adapt to any stresses on the respiratory boot mechanism and will even assume the burden of motion in an attempt to protect respiratory alignment.

If the stress is too great for this adaptive mechanism then the pivotal relationship between the ilium and sacrum will become compromised into lesion; this is commonly termed a side slip or tear separation of the sacro-iliac joint, which is a lesion of movement, not fixation. This condition then leads to poor shock absorption of the lumbar vertibrae (discs) with poor nourishment and the increase of toxic substances causing pathological changes. The Hara is the body’s centre of gravity and the sacred area through which all interchanges take place; only when the Hara is in balance can the rest of the body be balanced and in a harmonious interplay.

According the the "Law of the Flexible Rod", three curves are stronger than a straight line. "The resistance of a curved column is directly proportional to the square of the numbers of curvatures plus one." Therefore the spine with its curves is ten times stronger than a straight line. The spine is capable of side-bending, forward-bending, backward-bending and rotation. According to the laws governing flexible rods, "every side bend must cause an element of rotation and every rotation must cause an element of side bending".

GENEOLOGY

The Hi Chi Bu Ku Goshin Jutsu Ryu is the tradition of the secret flower opening school for defence of the spirit and the self . Central to this ryu/tradition is the ’Amatsu Tatara ’ which means ’sky harbour’ (divine residence/god’s port) of martial arts ,medicine ,philosophy , strategy and religion . The earliest records of this tradition existed some 2000 to 2500 years ago in central Japan . Around this period in Japanese history a group of Malays (tibetan , chinese border people ) fleeing from their country , arrived in Japan .

Initally they were suspected of being an invasion force and consequently were attacked by local military personnel . Fleeing through Japan they were eventually captured and tried for treason , through dialogue they later won a reprieve and were re settled in Japan.

This group of people brought with them customs ,practices , religion , martial skills ,writing and medical knowledge that were slowly integrated into Japanese society .As such , the Hi Chi Bu Ku Goshin Ryu could be said to have originated in Japan but from different people of different lands . The original scrolls are a mixture of what appears to be Sanskrit mixed with old Chinese/Japanese kana.

Borne of a need to survive injury even in ardous conditions or in times of conflict the practitioners of Hichi Bu Ku Goshin Jutsu found ways to adapt their knowledge of the bodies flow of ki. It allowed them to further their ability to work effectively and conquer supossedly great feats of strength and endurance whilst making the tasks look easy: In understanding the way a person moves , and ways of conserving energy and utilising natural human dynamics methods of leverage were employed for everyday tasks like farming and foraging at the same time carrying heavier loads for longer distances.

The mysteries of the world like the pyramids and mayan cities are now being unravelled as we search further into ourselves as an adaptive species more so than the suspicion of extra terrestrial involvement.Having unfertile un arable land to turn into farm land, and having to be prepared for possible defence of their meagre lands these people were knowledgible , flexible and fit so as to be able to be viewed as competent opponents.

Out of these skills and being versed in the ways of strategy some clans fine honed their skills and experience specifically for protective tasks.So contrary to popular hollywood belief the Ninja clans were a peaceful people who chose to live in harmony with nature and use natural defences to their advantage .

These times were also times of great change in Japan , many regions experienced wars between rival shoguns and sometimes clans were called on to protect themselves or others in other conflicts . Being respected as Knowledgible strategists and a martial people the myths proliferated due to lack of understanding .Over the last 700 yrs ,the Hi Chi Bu KU Goshin Jutsu Ryu , With it’s Amatsu Tatara , gave rise to many Martial traditions that still exist to this day .

These include the Kukishinden Ryu ,a bushi (warrior tradition) that still utilises large battlefield weapons, similar to the Chinese weapons .The Gikan Ryu , that utilises cross stepping and locking techniques similar to Chin Na , the Gyokku Ryu , which utilies Chinese postures and the Koto Ryu which also utilises cross stepping movements . These four traditions can be traced directly to Dr. Masaaki Hatsumi of Noda city Japan . Also the 34th Grandmaster of the Togakure ryu Ninjutsu .

Humility

I thought i was quite a humile person and that my level of humilty was fairly consistent with my spiritual path and my understanding of ninpo. That was of course until Andy asked to train at the Shinshin Ichijo Dojo. This gentle soul had very little motor movement in his body and had a kidney transplant as well as various other problems with his body. His determination to learn and to not allow anything to stand in his way was the epitomy of what Nin actually means. He may not be able at the moment to move as abled bodied individuals or understand Kamae the way we all do but he is more of a warrior than any of us. It is my honour and i am indeed humbled that Andy should wish to train at our Dojo.
Perhaps we can all learn something from his movement. He moves within his limits and in actual fact there are no limits that should hinder his development. In many ways, he is further on the path than most of us. To witness determination and the essence of Nin - you only need to train with Andy.

Thoughts from Hatsumi

“In the world of combat survival, the superior fighter makes use of all advantages at hand, including the influences of the mind. As a means of increasing the difficulty for an enemy, ninja of old developed the strategy of kyojitsu tenkan ho, or the interchange of the concepts of falsehood and actuality.
A strategy for winning that relies on the presentation of truth and falsehood in ways that permit the antagonist to be deceived, kyojitsu tenkan forms the basic approach for all ninjutsu activities and thinking. Because the ninja is dealing freely with the concepts of truth and falsehood, fluidly bending one into the other, he must be well grounded in his own concept of reality. To prevent becoming lost, misguided, or swallowed up by his own deception or awareness altering, the ninja must maintain seishin, or purity of heart. In this sense, the word pure means “complete” or ” total.” The ninja carries the truth in his heart,
though he may appear in many psychological guises to others. His intentions remain resolute, though others may have no idea what those commitments entail. Because he is totally honest with himself at all levels of introspection, he can venture into the realm of falsehood and untruth without defiling himself or his spirit. He can willingly plunge into the cold darkness, knowing full well that he has the power to create his own light from the brightness he carries in his heart.”

A question with many answers

One of my students stated “where do you get all these sayings from, it will be pretty good when I can understand them. How has Ninjutsu changed you?”

Interestingly, this question perplexed me somewhat as I began to ponder what had changed so dramatically In my life, my training and why Ninjutsu was the catalyst. One statement from a great master himself other than Hatsumi seemed to fit the bill. Ed Martin (affectionately known as PAPASAN) and I were discussing on the phone with thousands of miles between us – Kihon Happo and the accident that caused my severe memory loss. A few years ago, I was involved in a horrific Car accident that nearly took my own life and that of my wife’s. Finally, during recovery, I went back to teaching a few students and found that I could not actually remember anything - even simple Kamae. I found myself in a hall without mirrors and with lost knowledge. The only thing I could do was study what little info I had and begin to teach from the heart. Perhaps; channeling the intelligence from a higher order if you will - even Ninpo. I discussed this phenomena with Papasan and he said “You know Jock, I bet that your movement now is more intuitive and natural due to the fact that you have come from no form and you have had to learn from the heart.” This was of course a revelation to me as I realized the lesson within the statement. I had just reached a form of enlightenment and found myself at the behest of the essence of Ninjutsu rather than what I had originally understood.

When many people come to the Bujinkan at first, they are faced with what seems like unnatural movement that must become natural and perhaps more importantly, they do not understand the senses. In order to understand the essence of Ninjutsu, you must open the heart. This in turn makes the requisite changes that you seek in your life. How do you open your heart? Again this question has many answers but a positive step is to see with your inner spirit than materially with your physical eyes. That may sound profound but as you get to understand what is in between the lines and understand how energy moves – you begin to feel and see from within.

When your life is out of balance, it will show in your Taijutsu. No matter what is out of balance, your energy system will not flow as nature intended and so you will not flow – finding the stumbling blocks of movement within your Taijutsu and your life. To identify a potential weakness in your movement will allow you to reflect those requisite changes in your life. In order to improve on all 3 levels of Mind, body and spirit, you must accept your flaws but as an opportunity for growth. Without understanding your weaknesses, you are in fact coming from a position of ego and not seeing the larger picture of being able to grow spiritually and make the changes as necessary. So what is important is not how Ninjutsu has changed you but how you have changed yourself by using Ninjutsu as the key to unlock the door.

A question with many answers

One of my students stated “where do you get all these sayings from, it will be pretty good when I can understand them. How has Ninjutsu changed you?”

Interestingly, this question perplexed me somewhat as I began to ponder what had changed so dramatically In my life, my training and why Ninjutsu was the catalyst. One statement from a great master himself other than Hatsumi seemed to fit the bill. Ed Martin (affectionately known as PAPASAN) and I were discussing on the phone with thousands of miles between us – Kihon Happo and the accident that caused my severe memory loss. A few years ago, I was involved in a horrific Car accident that nearly took my own life and that of my wife’s. Finally, during recovery, I went back to teaching a few students and found that I could not actually remember anything - even simple Kamae. I found myself in a hall without mirrors and with lost knowledge. The only thing I could do was study what little info I had and begin to teach from the heart. Perhaps; channeling the intelligence from a higher order if you will - even Ninpo. I discussed this phenomena with Papasan and he said “You know Jock, I bet that your movement now is more intuitive and natural due to the fact that you have come from no form and you have had to learn from the heart.” This was of course a revelation to me as I realized the lesson within the statement. I had just reached a form of enlightenment and found myself at the behest of the essence of Ninjutsu rather than what I had originally understood.

When many people come to the Bujinkan at first, they are faced with what seems like unnatural movement that must become natural and perhaps more importantly, they do not understand the senses. In order to understand the essence of Ninjutsu, you must open the heart. This in turn makes the requisite changes that you seek in your life. How do you open your heart? Again this question has many answers but a positive step is to see with your inner spirit than materially with your physical eyes. That may sound profound but as you get to understand what is in between the lines and understand how energy moves – you begin to feel and see from within.

When your life is out of balance, it will show in your Taijutsu. No matter what is out of balance, your energy system will not flow as nature intended and so you will not flow – finding the stumbling blocks of movement within your Taijutsu and your life. To identify a potential weakness in your movement will allow you to reflect those requisite changes in your life. In order to improve on all 3 levels of Mind, body and spirit, you must accept your flaws but as an opportunity for growth. Without understanding your weaknesses, you are in fact coming from a position of ego and not seeing the larger picture of being able to grow spiritually and make the changes as necessary. So what is important is not how Ninjutsu has changed you but how you have changed yourself by using Ninjutsu as the key to unlock the door.

NINJUTSU TRG

The same is true of the important parts of this art of Ninjutsu. The Sanshin teaches movement and we learn five forms of this which are all separate movements. These are ways to learn the essence of movement. They are "kata" in which the principles are contained. It is these principles that must be learned. Eventually any strike can exist alone and any "block" can precede any strike. The important aspect to learn is how the body flows as one to create the most "power" at a given point. As in all of this art, relaxed movement is the key to power. Each part of the body moves in coordination with all other parts, nothing moves in isolation from the remainder of the body.

The kihon happo is another way to learn Ninjutsu, it is not how you "fight" with it. You "fight" with the information contained in the kihon happo. For example there are three kamae, ichimonji, jumonji, and hicho. Each of these teach a separate principle. Ichimonji teaches how to "get out of the way" by moving off line at the 45 degree angle. Eventually the 45 degree angle no longer becomes a limiting factor because the principle of "off line" has been learned and any angle that gets you clear is what is used. Jumonji teaches a shifting of weight and a twisting of the body with hips and shoulders aligned to "get you out of the way". This is the type of movement that must be used in close where there isn't time to step. It also permits one to prevent a second attack by being already in the attacker's space. Hicho teaches how to "get out of the way" by single weighting. This is shifting all your weight to one foot freeing the other to both attack and defend. A kamae is simply the most effective posture for the situation you are in at that instant of time. It is the most effective both defensively and offensively.

The next part of the kihon happo are joint locks. These teach how to lock the wrist, the elbow and shoulder. In so doing they also teach how to lock the ankle, knee, and hip as these joints work the same as those on the arm. The realization that both the arm and leg can be used to acquire these locks expands the possibilities. When understood the student will be able to use that knowledge when an opportunity presents itself during the course of a fight. One does not "fight" with these joint locks, one uses them when an opponent gives you the chance. It is an accepting of his gift. Only by completely understanding the "locking" principles taught in these joint locks will the student be able to take full advantage of opportunities presented by the opponent.

The last technique of the kihon happo is Ganseki. This is a throw. What it teaches is much more important. It teaches balance, how to retain your own balance while taking your opponents balance. If you do not understand balance, if you cannot control your opponents balance, you will not be able to throw your opponent. The other side of the coin is there too. If you do understand balance, you can throw from many positions.

In short the kihon happo is a way to learn the principles that are critical to learning the art of Ninjutsu. This is why every time the student goes back to the kihon they will gain a new insight.

BY PAPASAN 15TH DAN

NINJUTSU TRG

The same is true of the important parts of this art of Ninjutsu. The Sanshin teaches movement and we learn five forms of this which are all separate movements. These are ways to learn the essence of movement. They are "kata" in which the principles are contained. It is these principles that must be learned. Eventually any strike can exist alone and any "block" can precede any strike. The important aspect to learn is how the body flows as one to create the most "power" at a given point. As in all of this art, relaxed movement is the key to power. Each part of the body moves in coordination with all other parts, nothing moves in isolation from the remainder of the body.

The kihon happo is another way to learn Ninjutsu, it is not how you "fight" with it. You "fight" with the information contained in the kihon happo. For example there are three kamae, ichimonji, jumonji, and hicho. Each of these teach a separate principle. Ichimonji teaches how to "get out of the way" by moving off line at the 45 degree angle. Eventually the 45 degree angle no longer becomes a limiting factor because the principle of "off line" has been learned and any angle that gets you clear is what is used. Jumonji teaches a shifting of weight and a twisting of the body with hips and shoulders aligned to "get you out of the way". This is the type of movement that must be used in close where there isn't time to step. It also permits one to prevent a second attack by being already in the attacker's space. Hicho teaches how to "get out of the way" by single weighting. This is shifting all your weight to one foot freeing the other to both attack and defend. A kamae is simply the most effective posture for the situation you are in at that instant of time. It is the most effective both defensively and offensively.

The next part of the kihon happo are joint locks. These teach how to lock the wrist, the elbow and shoulder. In so doing they also teach how to lock the ankle, knee, and hip as these joints work the same as those on the arm. The realization that both the arm and leg can be used to acquire these locks expands the possibilities. When understood the student will be able to use that knowledge when an opportunity presents itself during the course of a fight. One does not "fight" with these joint locks, one uses them when an opponent gives you the chance. It is an accepting of his gift. Only by completely understanding the "locking" principles taught in these joint locks will the student be able to take full advantage of opportunities presented by the opponent.

The last technique of the kihon happo is Ganseki. This is a throw. What it teaches is much more important. It teaches balance, how to retain your own balance while taking your opponents balance. If you do not understand balance, if you cannot control your opponents balance, you will not be able to throw your opponent. The other side of the coin is there too. If you do understand balance, you can throw from many positions.

In short the kihon happo is a way to learn the principles that are critical to learning the art of Ninjutsu. This is why every time the student goes back to the kihon they will gain a new insight.

BY PAPASAN 15TH DAN

Nin - Perseverance and Endurance

What does it mean to persevere and endure? The first characters of the Nin Kanji can be translated as perseverance and endurance and at first you could be forgiven by labeling this as an aspect of your training only.

Perhaps to understand Ninpo (the higher wisdom of the ninja) we need to endure and persevere not just through our physical training but in all of life’s lessons. It is important to see and feel the Nin in everyday life. For instance, is it ever right to give up on anything that makes you happy just because you feel the pinch for a while? This is not perseverance. In all of life’s struggles, we sometimes give up or change what we want to suit the emotion at the time. Sometimes it is easier to give up than to persevere and endure.

Sometimes this can be likened to a new birth of a baby horse. Time and time again the young foal will try to get up on it’s own to feet bit within its natural inner makeup is the sense of perseverance and endurance. Rather than just sit there – the foal will eventually stand up by its own volition.

Enduring through emotions

A great percentage of us give up when experiencing negative emotions – we succumb to the negativity to find a way out of a maze that seems to be endless with no escape. The essence of the feeling of Nin is to find that way out through our endurance and perseverance in times of negative emotion. To persevere in the face of adversity, anger, sadness and a general feeling of overbearing unimportance, is the way to understand Ninpo and your higher self. Your emotions are very powerful and can shape your present and your future. Perhaps through the path of Ninpo one can learn to shape the future and the present in a more positive and understanding way.

Enduring through Struggles

Hatsumi once said that all struggles are temporary – a mere hurdle to circumnavigate. Yet, we always seem to give in to any struggle that we come up against. Whether it is in the Dojo or in life – we always seem to take the easy way out. Again, if one wants to learn the higher order of Ninjutsu, we have to learn that all struggles that we come across are temporary but nonetheless are necessary for growth in Ninpo and in life. Inevitably, if you grow spiritually you will overcome the hurdle but refusing to grow may keep you in the cycle that you find yourself in. This cycle could relate to anything in your life such as financial hardship, relationship problems or personal circumstances that change dramatically. Learning to endure and understanding the path that you are on is a way to achieving the level of feeling in your heart, for only with a true heart can you feel the beat of Ninpo? Sometimes in training we work in Mu (empty space) seeking the weakness in an opponent and moving within a higher dimension. Within this empty space lie the answers to all of life’s questions and the path to evasion from our struggles. It is evident in ones movement where they are in their understanding of Nin or indeed Ninpo as a whole. The weakness that we may find is a reflection of our own and to find the weakness in our enemies or opponents allow us to grow harmoniously and rebalance ourselves, thus reflecting our own perseverance and endurance by accepting our weakness and rebalancing it.

Persevering through manifestation and Intention

A truism of life is that we all want what we have not got at the time, and we mix up those emotions or feelings such as wanting and needing not truly understanding the difference. The law of attraction which is a spiritual truth tells us that the rate of our vibration and intention will draw to us the desire or the need or that which matches the same Vibration. For instance, if you truly desire something and you act in the belief that it is already there – your vibration, along with the universal consciousness will bring to you what it is that you seek. The essence of this spiritual attraction starts with belief. Too many students fail in this belief and so find that they meet the wall that faces them which seems too hard to overcome. Many years ago when I was in the army, there was a particular wall at the confidence course that I could not get over. Each and every time I faced it the negative emotions in me swelled up like a river about to burst its banks. I did not have the belief that I could get over it and every time I attempted it, I failed. One of my instructors whom I got on with quite well told me that the problem was I did not believe in myself and I should visualize getting over the wall easy. Of course this was easier said than done and I began to visualize myself managing to get over the wall with all my kit on. The day came when I was to face my nemesis once more and before I began, I could see an image of me getting over the wall. I took one long run towards it and leapt – stretching up with my hands to grab the edge. I struggled but in my mind I held the same vision. I thought I was about to let go when all of a sudden I came round and found myself at the other side with the sounds of my fellow soldiers cheering. The wall is no different to the one that you face during your training in Taijutsu and the basis of success must be belief in yourself and perseverance. Do not give up when it gets tough for one day your wall will be scaled and defeated.

A simple fact is constant and this is your intention. Hatsumi often talks about intention a great deal and I wonder if many people really understand what he means. How do you really describe intention, how do you feel it and what is it, where does it come from? Intention is simply placing your awareness on a subject, movement or desire. To hold that intention in your subconscious means that your vibration changes to match that of the intention and so activates that spiritual law of attraction.

To tune into someone’s intention is being able to use your psychic ability to react to the energy that exudes whether positive or negative. This is also a process of discernment and one that needs many years of training, understanding and cultivation. One cannot remain skeptical when feeling intention as this is transference of natural universal energy that is positively or negatively charged. Hold your finger before you and try to feel your intent as you consciously tell your subconscious to bend the finger. That is internalized power that is universal. Understanding this simple process will bring you closer to enlightenment and understanding the Mu (empty space).

And so, working in this dimension means that you can attract all that you desire in life but this takes perseverance and endurance. Through these, one may be able to tap into the wisdom of Ninpo.

Enduring and persevering through training

At last we arrive at the final destination which for some of you will be the first in your personal understanding. Enduring through your training is making small steps towards your path in Budo. Why beat ourselves up when we don’t quite understand something or feel that we have to give up training because an injury or personal circumstance makes it harder for us. Is this enduring – no! It’s giving up on life not just the training in the dojo. Remember a true Budoka trains every second of every hour of the day in his or her quest for enlightenment, this training does not have to consist of physical attributes. You can train in the martial way by just studying nature or by talking to others. Every day there is an opportunity to grow in mind, body and spirit. If you open your heart, you will learn. So when you have difficulty in your training – persevere and endure be the epitomy of Nin and realize that through your emotions, struggles and training – you have the opportunity to learn by persevering and enduring. Giving up is giving up on Ninpo and Life - so don’t.

Jin Ryaku No Maki

For the first time in years we ran a seminar based on the Tenchi jin. Eight students turned up for 9 and a half hours of solid training. The techniques on sawari Gata proved to be incredibly difficult and uncomfortable - especially for me as i still suffer from the injuries i sustained 2 years ago from a car crash. Tsuki Gata proved to be more confortable and soon the students were taking notes and working through each technique. It always amazes me how the students put much more emphasis in moving systematically instead of visualizing the technique and trying to feel it with your intuition.
Nine and a half hours is a very long day and by the end of it - we were sore in mind and body. As i write this post - it's the next day and my old injuries are coming back to haunt me but Hatsumi's words always ring true and injury is no excuse not to train for you can train everyday around your injury. Budo taijutsu is a lifestyle, training is part of living and perhaps that's how we should look at the aspects of our taijutsu - whether its from sanshin, Kihon or the ten ryaku no maki. Every move should be felt with our mind, body and soul in everyday life and so your taijutsu becomes part of you and you not of it.
One element that certainly makes me pround of the students is how over a few hours, movement begins to click and you can see how they begin to flow - rather like a young foal taking it's first steps into the world. Bumbling with their taijutsu - you can see the smiles as movement begins to feel more natural and before all you could witness was a rather annoying grimace. One aspect of the Ten ryaku no maki that we tend to forget is that the Koppo Jutsu is about fighting and so there has to be commitment to the moment to experience the essense of each technique.

This brings me nicely to discuss the lack of commitment to the moment with some individuals training. You cannot fake reality and so, not to commit dislodges all elements within your training such as timing, angles, balance and flow. One needs to commit to enable both individuals to experience the reality of the techniques and their essence.

The Path of a Warrior

In ancient times, a warrior tried to live his life in harmony with the universe and to understand what path he must travel. Along the road he would have encountered many hardships and trials, but he would never succumb to these vicissitudes. Instead, he used them to develop his own budo path even further.

In everyday life, our actions will also show the warrior paths and the actions we take denote the truth in our lives. In order to teach we must understand; in order to understand we must feel; and in order to feel we must trial and live. These are my thoughts on warrior values. Through my life as a ninja warrior I have followed many paths and witnessed many lives being destroyed. Reflecting on these experiences has strengthened my understanding of my own budo path. I believe in the preservation of life, and yet in order to preserve the lives that I protected, I have had to face the demons that would destroy them. I have looked into the mouth of the dragon on three occasions, and each time my strength and belief in budo has brought me back from that barren wasteland and mouth of eternal destruction.

A true warrior understands the control he must exercise to show the qualities of mercy appropriate for a ninja or samurai. In combat, you have the chance to look into the eyes of your enemy and almost touch their souls. You have the ability to neutralise, but by showing mercy you start on a new path of enlightenment, and so the path of budo becomes more meaningful. To learn to forgive even the demon reveals a true warrior.

There may come a point when you must neutralise the threat, and how you choose to do this reflects your own spirituality. In the service and protection of others, one can argue that this is a necessary evil. Your martial path has now touched the elements of truth and distinguishes between those holy places heaven and hell – without them there would be no balance, no yin and yang, no understanding and no opportunity to better oneself through absorbing moral values. Although your parents will have taught you moral values, you have the freedom of free will to endure hardships to cleanse your spirit and to choose your own budo path.

This is one element of life that you must choose for yourself.

Sparring and Doug Wilson

I have only recently come accross the episode on the history channel that shows two MMA fighters visiting, training and at the last minute sparring with a couple of our own shihan. I have also read with interest the many posts regarding the episode - some positive and some a direct disrespect for Doug and the other shihan.
Perhaps one thing that is forgotten is that the match towards the end of the show was done at the request of the directors and had to be entertaining and fun and at the same time not make a mockery of our two intrepid explorers. Sparrring and having fun or fighting to score points is entirely different to realistic encounters. Each individual will walk away maybe with a few cuts and bruises and all the speculation of what a 15th Dan in the Bujinkan should or should not have done is entirely speculatory. In the heat of a real conflict, you would not be trying to just score a point but would be trying to take out the other opponent any which way you can. This can obviously mean winning by maiming, inflicting serious injury or at an extreme - killing. How can you measure the effectiveness of a technique or indeed a person's ability when not faced with reality. Yes, i agree that doug was holding back as were the other shihan. Trying to find reason for why he decided to attack a fighter of the calibre of Jason is stupid as Doug could have seen an opening. What if that opening was enough to blind the opponent - would this be measured as success or not - you decide?
No matter what we think, it is entirely conjecture to analyze the show - we don't know what went on and i applaud our shihan for puting up with it and puting their reputation on the line. In reality, i do not believe that the two presenters would have survived a real encounter.

A long time ago, i happened to meet a cage fighter who came to train at the dojo and at the end of the training he appraoched and addmited that outside of the ring - he would not survive due to the sport element of his training. Secondly he stated that technique in the bujinkan threw him off and was too painful at times - which would never be allowed in the ring. Realistically a fight in the street should never last for more than a few moments and this is from years of experience. This of course is my own oppinion and once again i rize and bow with respect to Doug and the rest of the guys.

Finances

I noticed on another blog that a disagreement arose regarding the act of charging and monetary gain within Budo. There was a great deal of conjecture regarding this and this is my own thoughts on the matter.

I think the question of monetary gain or fee’s can be likened to energy and if i may, i would like to show a comparison with another Japanese traditon. I am sure that everyone has heard of the healing modality “Reiki.” Dr Usui, after receiving the transmissions went into the leper colonies at the time and began to teach and heal for no monetary gain. He taught people the secrets of the energy and helped them to change their lives. The lepers and the poor turned their lives around but only for a short time and on Usui’s return - he noted that they all had returned to their negative ways of living. They had taken everything for granted because it was given freely. The poor had become poor again and those that were healed or had the power to heal had squanderd the gift and reverted back to thier former self.
Dr usui decided that from then on, there would have to be an energy exchange, a way to value the gift or what you are being taught that may be utilized for the benefit of mankind. By offering an energy exchange such as money, help or anything else - you are in fact placing a value on what you are being given and not necessarily taking it for granted. My personal oppinion is that soke is perhaps acting in the same manner and we value the gift of the Bujinkan by offering our energy in way’s such as fees or help that is offered by those living and training under sokes tutaledge. Personally, i believe the bujinkan is a gift just as is our intuitive or spiritual aspects of our being.

Don't tell me your an assassin

I am starting this blog with a rather amuzing story. Yesterday i had the second class in Nairn and although the class was very small, comprising of only a few students from inverness and 2 new students from nairn. I had to laugh when standing before me was a rather tall young man dressed in head to toe in - you guessed it - a bloody ninja uniform and holding a mask and gauntlets in one hand. I asked him who he was and why he did not contact me before hand to register his interest. As with all students, i normally interview them to ascertain their attitude. Anyway, i asked him the same question that i ask all students "why are you interested in the Bujinkan." His reply flabergasted me when he said "I want to learn the art of the assassin" the first 3 letters came to mind and i sent him to the Teakwondo class up the street.
This should be a lesson to all. When choosing an art to study, be grounded and read up on it before hand. Don't walk in thinking you are an expert which leads to my second story.

Only a few days ago, a gentleman called to ask if he could train. Inquisitive, i began to ask him questions and when he told me that he was a master without the physical training - you can imagine my thoughts and response.

Disappearing is harder than you think

Now the title of this post will no doubt create much controversy, but what i am talking about is the ability to remain undetected whilst in the heat of battle or training. To disappear infact does not necessarilly mean exploding in a puff of smoke but more understanding timing and distance to make onself invisible using ninpo Taijutsu. Perhaps a better way to explain this is to be able to understand universal energy and to react to the subconcious rather than the conscious thought which gives rise to the physical manifestation of movement. Moving in this space allows you to move undetected - to evade or to get to a more strategic position.
Only after years of training in this way can the student arrive at the understanding of this concept. It's not as easy as you think, though training on the development of the intuitve senses will help to achieve this understanding. This allows you to employ hidden methods using weapons or your body.
It is interesting to watch the students perpective on this and at first many will stumble from one angle to another using only physical movement - putting themselves in further danger from the opponent, instead of flowing seemlessly using natural intuitive movement.