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This page will communicate Nishioka
Sensei's thoughts on Shinto Muso Ryu Jodo. This page will corporate interveiws
which he has given in the past, and will also feature a new series of
questions and answers bout jodo and it's principles.
Previous Interviews
Nishioka Sensei and the Pure Flow of the
Jo - by Wayne Muromoto Uchidachi & Shidachi - by Nishioka Tsuneo
Q&A with Nishioka Sensei
How does training in koryu differ to
other, more widely available, martial arts such as karatedo, aikido or
judo? - SJK, 16 Oct 02
What do you think training in the
traditional Japanese martial arts means in today's world? - SJK, 6 Sept 02
What kind of attitude do you expect a
person studying kobudo to have? - SJK, 6 Sept 02
What do you believe are the crucial
challenges facing Budo in this century? - David Dangerfield, Jan 02 (DD)
Why do you believe this insight is being
lost? - DD, Jan 02
In what ways can we return to this
important understanding? - DD, Jan 02
Has this type of change also occurred in
the world of Kobudo? - DD, Jan 02
Can you please share your ideas on the
development of Budo? - DD, Jan 02
What insights can you share with people
seeking to develop their Budo practice? - DD, Jan 02
Ask a question...
Answers
Q. How does training in koryu differ to
other, more widely available, martial arts such as karatedo, aikido or
judo?
I think I can answer this question as
follows:
In your question you asked about 'koryu',
but I would like to replace 'koryu' with the art that I am involved in;
that is Shimizu Sensei's style of Shinto Muso Ryu Jodo, Seiryukai Jodo. I
would also like to replace the 'generally well known' martial arts with the
more popular form of Jodo nowadays, ZKR Seiteigata Jodo. (Even though both
types of Jodo don't have the same popularity as other arts like aikido, the
ZKR form of Jodo has greater following than Seiryukai Jodo.)
(The 'ko' in the Japanese word kobudo
means 'old' or 'a long time ago', which contrasts with the word 'shin'
which means 'new' or 'present day'. If we just say "old" or
"new" it seems as natural consequences.
However, with some thought, I think one will realise the meanings of
tradition and/or patrimony.)
Therefore, I think your question about
'koryu' and 'well known arts' is similar to the question: How does training
in Shimizu Sensei's
Seiryukai form of Shinto Muso Ryu Jodo differ from the Zennihon Renmei
Seiteigata Jodo?
So the thing which is clearly different
about koryu is that the aim of training is to take over your eacher's form
(kata) and spirit (Seishin). It is not simply a training course for
becoming physically stronger. Consequently, if we liken it to the flow of a
river, koryu has its forefathers as the river has its source. In koryu that
source is called the 'ryu so'. It is always with 'ryu' in the name of
koryu.
Organization is a good way for the popularisation and diffusion of an art,
but there is a fear to wander from the fundamental elements. When one
chases the variety too strongly, these fundamentals can be forgotten.
Without the clear existence of a teacher,
and without paying close attention to training personally, raining in an
abstract Dan or title system can damage the quality of your basics. In
order to learn, I think it is important to maintain the attitude of
'chasing' the good basics. Naturally one wants to be stronger and more
skilful, and this is important. But one must study kata diligently.
Contained within kata are the elements left from Bujutsu, which carried the
real risk of life and death.
To decide what must be learnt from kata is a difficult issue.
Kata clearly does not teach how to bring
down the opponent, or how to kill and wound.
Instead, one should find the way to
survive and protect oneself. That is, to find the true meaning of self
defense. It is an important issue to be conscious of the differences
between koryu and sports in which
winning and losing are decided.
The characteristic feature of studying
koryu is to keep 'looking for a teacher'. That is like saying that any
person, not just one's own teacher, may impart an important lesson to you
if you are looking and keep your mind open. This is like the saying, 'All
for one and one for all'.
Q. What do you think training in the
traditional Japanese martial arts/budo means in today's world?
Every person has various ideas about the
meaning of budo, however, I have come to believe as follows. Budo is spirit,
so the eye cannot see it. We can only see the form (kata), in which remains
martial
techniques (bujutsu). I think that techniques (jutsu) become 'a way' (michi
or do), and this is the process of practice. Traditional Japanese budo
contains important teachings common to all mankind. I think it is necessary
for these teachings to be passed on to future generations, and that we make
good use of those teachings. I think this is the menaing of
"Keikoshokon".
Q. What kind of attitude do you expect a
person studying kobudo to have?
It is necessary to practice repeatedly
with a humble heart, so you must choose a good teacher. When you are asked
'Who is your teacher?', your answer must be clear. It is important to keep
having a sensei whom you can name, in the same way that you can name your
parents. This is the way to know the basics of life. I think this is the
meaning of "Shurikosei".
Q. Sensei, what do you believe are the
crucial challenges facing Budo / Bujutsu in this century?
A. The standards of Bujutsu are slowly
diminishing due to a lack of the appreciation of the aspect of Uchidachi
(the receiver of the technique). UCHIDACHI MUST LEAD SHIDACHI. "The
biggest problem in Budo today is that there are no highly trained
Uchidachi. Good Uchidachi is essential to draw out the potential within
Shidachi (the performer of the technique). The role of Uchidachi is to lead
Shidachi. "Yes, that way … so you can cut me this way! …
"Yes, this way", Uchidachis' role is critical. By practicing
Kata, Uchidachi leads so as to be defeated.
This is important. In Budo today, it often seems like there is no partner -
even IAI is performed solo. This is not good. There should always be
Uchidachi, and Shidachi must always think and research his role based on
the impact of his actions upon Uchidachi.
Q. Why do you believe this insight is
being lost?
A. There is a tendency to concentrate on
merely winning with the introduction of competition, as opposed to the
emphasis in practicing Kata. Matches (competitions) are held when yourself
and your partner are at the same (equal) level. Then you can compete. But
in that case,
one may be encouraged to think that winning is most important and one may
never reach the higher level of spirit. One should find that Kata practice
is more important than competition. The person who performs
better should be Uchidachi and, as Uchidachi, can then lead Shidachi.
In that way improvement will be natural. (In SMR Jodo, all kihon are first
learned unpartnered, then artnered. The 64 Kata which comprise the syllabus
are all practiced partnered.) So, in true Keiko (practice), usually the
teacher should be Uchidachi - the one willing to be hit and thrown by his
student. Being Teacher is not an easy job. A good teacher will give advice
to his students even while he's being
thrown and hit by the students. If you don't want to have a partner, maybe
you should start Zen. Zen doesn't require a partner.
Q. In what ways can we return to this
important understanding?
A. "What Budo needs is reason
… and all the reasons are found in Kata. We need to understand the
rpose of Budo and the purpose of Kata. But these days, in many Budo, most
people forget Kata. They might practice
Kata a little and then only before grading tests." He has difficulty
in hiding his grief over this matter.
"Their excuse is that you can't win
the competition when you practice Kata"
Q. Sensei, has this type of change also
occurred in the world of Kobudo?
A. Throughout the period before and after
war and up to today, I have been watching and feeling with my own body, how
Budo was forced to change its style and the relationship with the society
from time to
time.
"After the war, police stations
decided to teach Jodo to policemen, so Shimizu-sensei and I traveled to many
police stations around Japan
to teach, but it was never taught as Budo, because around that time,
Japanese Budo was still banned by the American Occupation Forces. Under the
circumstances, Master Shimizu taught Jodo as "Pure way of using
stick" demonstrating that policemen could use sticks to help them in
their duty and service, but not as Budo. For example, it will make it
easier if you use a long stick when you want to control a big crowd of
people. Or even where there were huge traffic problems, if you use the long
stick appropriately, traffic can be lead smoothly. So, even today,
if you visit police stations, you will always see sticks there. The merit
of the stick is that one can control the other without hurting him. The Jo
does not cut like a sword, does not stab like spear, and also it does not
give the others unnecessary fear or pressure even if you are holding it.
With those merits, the Jo was accepted as a useful tool to keep safety and
was formally adopted by the Japanese Police Force.
Q. Sensei, can you please share your
ideas on the development of Budo?
(Nishioka Sensei has studied not only
Jojutsu. From the age of 20, he has studied Kenjutsu (sword), achieving
master Dan level.) A. "The Sword is the centre of Japanese Budo. All
kinds of Japanese Budo have been developed from the view of how to compete
against the sword. In other words, the technical styles of stick, spear,
Japanese halberd etc.have been developed from the base of sword. When you
talk about sword, the role of Uchidachi is the one to be focused upon. Also
in Kenjutsu today, many masters do not take the role of Uchidachi. Instead
they play the role of cutting their students." Today Ken-do is
practiced just for the competition, and Kata practice is treated lightly.
This influence is coming now to Jodo and in this way modern Jodo is being
lead astray.
Q. Sensei, how is this occurring?
A. Formally, Jodo is now practiced under
the guidance of the All Japan Kendo League, so even though it uses a Jo,
the core part of Jodo is adopting a similar format to Kendo. Shimizu Sensei
originated today's
popular style of Jodo based on Shinto-Muso Ryu Jojutsu, so the basic spirit
is supposed to be the same, but I do not see the same spirit in today's
Jodo. Perhaps most people wouldn't know but people who have
been practicing properly would definitely notice it."
Q. Sensei, what do you mean when you say
"properly"?
A. This again comes back to the key point
about understanding the true roles of giving and receiving technique. The
level of Budo practitioners will always drop if there is no teacher who
knows the
importance of Uchidachi, and can lead Shidachi so that Shidachi will learn
with his body about timing and breath."
Q. It seems there are many possible
pitfalls when we start Budo
training.
A. "This is true. When one starts
practicing Jojutsu, one sometimes thinks 'I can compete and win against the
sword.' No way. There are always those above us. Even when one makes huge
progress, there is
always higher level Uchidachi and it will never change as long as one
practices Keiko. If we practice Keiko properly, we cannot help being humble
all the time."
Q. Sensei, from a technical point of
view, what insights can you share with people seeking to develop their Budo
practice?
A. In Japanese Bujutsu, when you match
for life and death, the person who makes the first move will always lose.
The technical reason is it becomes a battle of nerves and we need to know
how to move the opponent first! This means to lead not just his body but his
mind and spirit.
Inviting the opponent … leading the opponent so he has to move
… this kind of delicate technique is learnt only by practicing Kata
with a true Uchidachi. Unfortunately much of todays' Budo is just show
and
will not serve in life and death combat.
Secondly, in most Budo, and always in
weapon based Budo, understanding the correct use of the inside of the hand
(te no uchi) is essential. If you change inside of hand, your whole body
approach also changes. This requires much training and cannot be explained
easily in words.
Next is Hasuji (cutting line). Many
Kenjutsu artists emphasise the importance of Hasuji. Of course if Hasuji is
not straight, you cannot cut things. This can sometimes lead to a false
idea of the true value of Bujutsu. It can be misunderstood through false
practice to lie in being able to cut things. "Hasuji has to be
straight and sharp, otherwise you can not cut the match. If Hasuji is not
firm, it is no good. Left hand is the axis, and right hand is attached. Inside
of the hands is very important. To check if Hasuji is straight and standing
or not, you will never know unless you cut something like straw. Cutting
the straw is for that purpose only. But today, it has become the
performance of Budo. You cut the straw in front of people, and are
applauded. This is merely a show. Cutting things is just Keiko, so you
should not show it to people. It is different from the original style of
how it was intended to be.
Q. Sensei, to draw out your wisdom
accumulated over 64 years of training is difficult. Please tell us if there
are important matters we have failed to discuss.
A. I have written several books on
Bujutsu so of course to condense this into a short article is very
difficult. There are several points however we can mention.
In all our Budo practice, we must begin
with Rei and end with Rei. In English, Rei is most closely translated as
etiquette. Seek to understand the purpose of Rei.
Study Kata. In Jodo all Kata is paired.
Many people understand Kata and free training as separate and feel they
must choose between them or allocate percentages to their practice. In fact
they are part of a
continuum and through Kata only can you truly be free.
Study Kihon (basics). Perhaps these
should be renamed to explain their importance. They should be better called
"Essence".
Learn the meaning of "Shinken
Shobu". This is the matter of Life and Death.
Seek to understand "Keiko
Shokon". Searching for and mastering the essence is the training
itself. If you think deeply about the essence of life, you must decide what
to do now and actualize it.
Perhaps finally, is the formula for happiness. This is a simple
matter.
We have our desires and, when we achieve them, we have fulfillment.
Usually our desires run far ahead of our achievement so we strive always
against this trend to achieve fulfillment and happiness. Of course our
potential and our desires are very different. We can reach
up to our potential, but it is much more achievable to lower our desires
than it is to always seek to fulfill them.
True happiness is then attainable.
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As you can see, when the
denominator and numeratorare equal the formula equal "1". All
desires are fulfilled and complete happiness is attained. Why then are few
people really happy? Let's look at the problem from the angle of this
equation.