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.”