Ninjutsu: A Commoner’s Guide Tactics, Principles, and Philosophy
By D. Holmes
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Ninjutsu: Tactics, Principles, Philosophy
Contents Introduction Chapter 1 Defining Ninjutsu Chapter 2 Ninjutsu Skills and Training Chapter 3 Occult Practices and Philosophy of the Ninja Chapter 4 Warfare Principles and Ninjutsu Chapter 5: Incorporating Ninjutsu Principles into Self-Defense Appendix A: Shinobi Equipment Appendix B: A Commoner’s Dialogue and Opinions Notes Resources
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Acknowledgements and Dedication This present work was made possible through translations of ninjutsu manuals and various works by a multitude of authors. I would like to express my thanks to each of them for their contributions to the community of ninjutsu enthusiasts. Each work herein sourced has been listed in the references section.
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Introduction “The means by which enlightened rulers and sagacious generals moved and conquered others, that their achievements surpassed the masses, was advance knowledge. Advance knowledge cannot be gained from ghosts and spirits, inferred from phenomena, or projected from the measures of Heaven, but must be gained from men for it is the knowledge of the enemy’s true situation.” –Sun-tzu1
Concerning the nature of ninjutsu, it is likely that those unacquainted with what has been written of the subject envision it merely as a form of martial art in a layman’s sense of the term; consisting of men and women utilizing a wide variety of physical techniques functioning in the utter destruction of human beings. When the word ninja is spoken, common people tend think of men clad in black assailing targets of assassination from rooftops or of a cackling trickster disappearing in a puff of smoke. This image of the ninja has permeated cinematics and other media of popular culture to the extent that it is now difficult to separate historical inaccuracies from historical facts. For example, it has been this author’s experience that the common person addresses ninjutsu as a diluted and insubstantial “martial art”, associating the word with the many men and women who attend ostensibly authentic ninjutsu dojos. While the notion that ninjutsu functions as a selfdefense system is partially true, it does not define nor reflect the great depth of the art or its intimate associations with the darkness of warfare. As will be supported in following chapters, the claim that “ninjutsu” dojos offer, 5
teach, and practice real ninjutsu is in some cases misleading and others simply not the truth. Broadly stated, historically authentic ninjutsu may be thought of as a skillset that incorporates a vast wealth of warfare knowledge and techniques from a multitude of schools (or ryu) and shinobi family traditions into a methodology of survival and subsistence for the most trying of human experiences. The art is not about dressing in black and wowing an audience with acrobatic displays. It is not about carrying a sword on one’s back and throwing ninja stars (shuriken) at unsuspecting targets. And it is most certainly not encapsulated by any dojo atmosphere. The quote at the beginning of this introduction, derived from The Art of War, describes the essentiality of gathering and integrating intelligence into one’s strategy for the purpose of effecting a great victory over an enemy. This fundamental of successful warfare was the true function of ninjutsu and is also the defining activity of a shinobi warrior. Ninjutsu concerns itself chiefly with the facets of warfare that are typically underappreciated by the commoner – i.e. espionage, guerilla tactics, and survivalism. If one simply looks to the historical writings about shinobi-jutsu (ninjutsu), it should become very clear that the art deserves to be respected as a multi-faceted methodology of protection and covert warfare, and not as a mythologized or insubstantial martial art. Problems with Summarizing Ninjutsu Ninjutsu has gone through centuries of evolution and refinement. Therefore, to contain in any single volume the myriad traditions and knowledge/ skillsets of the shinobi would be extremely difficult if not impossible. It has been estimated that possibly 70-80 authentic schools have existed at one time or another2,3, leaving 6
much room for speculation concerning the extent of the art; as well as presenting a formidable gap for this author to bridge in order to expatiate a summary of the subject. Adding to this, there are a few other reasons one should expect to find more in depth works on the subject in the future. First of all, heretofore undiscovered or forgotten records of shinobi (ninja) traditions may have been lost to history or are still held in the private hands of individuals who have not come forward to have their knowledge and traditions documented. This is understandable, for it is well accepted that ninjutsu itself was spawned from the activities of a secretive counter-culture. Thus, many of the details surrounding and intrinsic to ninjutsu are likely to remain hidden.4 If this secretive mindset has been adhered to throughout the centuries, it is no stretch of facts to suspect that there may very well be one or a few anonymous ninjutsu families/lineages still in existence (though not active) who have yet to cast light on their traditions. Only time will tell. In other cases, many shinobi traditions have been preserved within Japanese historical archives and it is quite fortunate that ninjutsu researchers, such as Antony Cummins and his team, have been patient enough as to afford the western world translations of these records. Second, it is quite possible that credible artifacts concerning some of the more obscure schools do exist, but due to the research impediments that cultural contexts and foreign languages pose, this author must rely on English translations of Japanese texts. Thirdly, the voracious reader of ninjutsu literature will take notice of a great debate concerning the authenticity of certain proclaimed “masters” of ninjutsu which must be settled before any definitive conclusions about the art may be given. Respecting these “masters”, it is most critical from an academic view that they present 7
verifiable documentation of their lineage and traditions. Without this documentation, an accurate representation of history cannot be constructed nor can the legitimacy of the schools these “masters” head be appreciated. In light of the above, the reader should take note that this brief synopsis of ninjutsu should not be construed to represent the whole extent of the shadowy art - its implications, stratagems etc. Rather, it is hoped that this present work will be improved upon by enthusiasts of ninjutsu research, literature, and culture as more details flow out from the annals of history. On this note let it be stated that the history of ninjutsu’s development is herein treated mildly because a full synopsis would prove beyond the scope of this author’s resources. A Note on Sources What follows has been derived from translations of historical manuals on authentic ninjutsu tactics, techniques, philosophy, and traditions of the Koka and Iga ninja, along with other primary and secondary sources. Where applicable this author has pointed out, or expounded on, contradictions among the ninjutsu literature so as to reflect the fact that ninjutsu is still in need of serious researchers who may further clarify the subject matter. The elucidation of these contradictions serves as a first step in the direction of sensibility when appraising the essence of the art and whether or not martial arts dojos that advertise “ninjutsu” are indeed legitimate. Synoptically stated, this review is intended as a primer concerning the subject of ninjutsu as well as a gestalt representation of the various views of authors, “practitioners”, and enthusiasts. 8
Admonition on Terminology and Ninjutsu Skills Please note that throughout the following pages, the terms “ninjutsu/ shinobi-jutsu”, “ninja”, “shinobi”, and “ninjutsu practitioner” are used as nominal representations of, more or less, the same subject in order to add flavor to the writing (as the noun must be communicated extensively). Be advised that the terms are not intended to bear any distinction from one another, though the development of each term is tied to a context in Japanese culture and history that may be interesting to the literary explorer - i.e. “shinobi” has its origins in the 6th-5th century B.C.5 and the term “ninja” was first recorded in 1488 AD.6 Also, there are many instances throughout this text where distinctions in skillsets of differing ninja families are not made. For example, a reference to ninja training that includes a specific method or technique will not always include information on the familial lineage from which the training was derived. This is so because the literature that is cited within the present work did not itself always include such information. The shinobi operated in accord with differing family traditions, and, as estimated by Zoughari, hardly any shinobi were capable of absorbing the immense depth of what constitutes the whole of ninjutsu.7 So, in these instances where the family line is non-specific, the ninja are spoken of in a general manner so as to present the idea ‘that at one time somewhere an authentic ninja did such and such’. This generalization of the ninja spares the reader and this author the headache of reading/writing many linguistically foreign titles and colloquialisms of the Japanese language. If one wishes to know from what family lineage the skills and philosophies of the ninja are derived, 9
it is recommended that the reader buy the referenced books and/or send an inquest to the cited authors. The Translated Shinobi Manuals The primary documents that inform this work include the Bansenshukai, Shoninki, Iga and Koka Scrolls, and the Shinobi Hiden. These manuals have been translated into English from their Japanese text by the Hisorical Ninjutsu Research Team headed by Antony Cummins and Yoshie Minami. Here is a brief summary of each: 1.
2. 3. 4.
5.
The Bansenshukai was written in 1676 by Fujibayashi Masatake to preserve the traditions of shinobi-no-jutsu (aka ninjutsu). It is a text that is said to have arrived in the hands of a capital magistrate known as Matsudaira Ukyonosuke when three men of Koka offered it with a solicitation for employment in the year of 1789.8 As the story goes, the violent and waroriented traditions of the shinobi were fading during a relatively peaceful period of Japanese history. To preserve these traditions, the manual was written. The text consists of 22 volumes on various aspects of ninjutsu. The Shoninki was written in 1681 by samurai and shinobi Natori Sanjuro Masatake.9 The Shinobi Hiden, written around 1560, is a compilation of various skills and techniques of the Hattori Hanzo shinobi traditions. The Koka Ryu Ninjutsu Densho may have been written around the 18th century (exact date and author are not known). It contains various shinobi skills, rituals, and techniques. The scrolls of Chikamatsu Shigenori include renditions of Koka and Iga shinobi traditions. Chikamatsu was a licensed teacher and student 10
of both Iga and Koka shinobi schools who recorded the various teachings transmitted to him by his teachers so as to preserve the shinobi heritage.10 Other Primary Sources Along with the above translations, some works of “ninjutsu” martial artists have been incorporated herein to better facilitate a comparison of what is taught in modern martial arts schools with what is taught in the shinobi manuals. Most prominent among these are the works of the 34th Grandmaster of the Togakure Ryu, Maasaki Hatsumi and Stephen K. Hayes, the first American to receive the shidoshi title of the Togakure Ryu arts under Hastumi’s tutelage. Mr. Hayes is also the notable founder of the modernized ninja self-defense system known as To Shin Do and recipient of a Black Belt Hall of Fame title admission. I have also provided a very brief overview of the religion known as Shugendo, which has been derived from Koshikidake’s recent book, Shugendo: The Way of the Mountain Monks, for the purpose of casting light upon some of the more esoteric and religious connections to the ways of the shinobi. Also included herein are factual renditions of Eric Shahan’s recent translations of works written by Gingetsu Itoh who was an early 20th century researcher of ninjutsu. Itoh claims that his research which culminated in the below titles involved his own examination of shinobi densho (teachings/scrolls), therefore I found what he has written to be of enough historical significance to cite it within the present work. Itoh’s titles include: 1. Ninjutsu to Yojutsu (1909) 2. Ninjutsu no Gokui (1917) 11
3. Gendaijin no Ninjutsu (1937) A Word of Caution Please bear in mind that the shinobi arts are very much associated with the darkness of war, thereby making some of what has been recorded in ninjutsu manuals dangerous information. The manuals delineate basic recipes for explosives, blinding powders, and strategic instructions on how to take the life of another and oneself – a few of which have been cited and detailed within this present work. This author accepts no responsibility for what the reader intends to do with the information herein presented.
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Chapter 1: Defining Ninjutsu “Ninjutsu may be defined as a methodology of covert warfare that emphasizes surveillance and subsequent exploitation of an enemy’s weaknesses through cunning and deception.” Is ninjutsu a martial art? The answer depends on one’s definition of what constitutes a “martial art”. The term “martial” first appeared in the 14th century and is etymologically found to mean “warlike” after Mars, the Roman God of war. The term “art” used to mean a skill cultivated from consistent practice. Therefore, for one to practice a “martial art” means to cultivate skill in performing one or more functional activities of ‘warfare’. With this definition in mind, it becomes apparent that one need not possess a dojo nor engage in purely physical art-forms of a medieval or modern period in order to qualify oneself as a ‘martial artist’. This can be explained by deciphering the connotations of the word “warfare”, which typically espouses sentiments of shot and shell; mortars and guns; generals and their strategies. Viable arts of war include and are not limited to archery, pyrotechnics, marksmanship, battle strategy, jujutsu, counterintelligence, espionage, and exceedingly more. “War” is a menace to humankind because it always brings death, and this evinces the use of martial skill in warfare – to kill or otherwise defeat an opponent. So if we define a martial art by its entwinement with the accoutrements of warfare (i.e. tactics, techniques, stratagems, the skillful handling of weapons, and perhaps 13
systematized training for various matters of battle) then it can be said that ninjutsu is in fact a martial art. However, if one’s definition of a martial art is shallow or ‘conventional’, being that which simply consists of training for armed or unarmed competitions and/or physical altercations rather than real-world military style combat, then ninjutsu should not be thought of as a martial art. This clarification is important, for people who do not know much about ninjutsu tend to shelve it within the category of sporty martial arts like Tae Kwon Do, or they may even relate it to the Mixed Martial Arts (MMA) sensation of the 21st century. This is erroneous thinking because “ninjutsu” is not competitive, it does not consist of stylized forms of physical techniques, nor is it a sport. Competitive Martial Arts and Ninjutsu Understandably, fans of MMA and fighters alike may find ninjutsu to be impractical for matters of pugilism. It may be repudiated with a defining statement - that it is nothing more than an illusionist’s art of “smoke and mirrors”. But those who hold these opinions are not aware that they cater to a paradigm of self-defense which defines the worth of an art by how well it works under an unrealistically narrow spectrum of circumstances (i.e. in an octagon, in a bar, on the street wherein laws against gravely injuring or killing still carry full effect). In tandem with this, a confusion of pugilism as a close associate of ninjutsu further clouds the utility of the art. The shinobi were warriors and intelligence operatives, not “fighters”. This is important to understand, for fighting is to pugilism a subject that operates in the realm of strikes, kicks, grappling, and submissions, whereas the discrete and effective use of tactics, weaponry, and the capacity to kill are properties of a warrior engaged in warfare. 14
Clarification may be made with consideration of the following. A fighter (say an MMA participant) “fights” in accord with a mutualistic agreement of adherence to fight rules, the authority of a referee, and an understanding that the fight is against one opponent only. There are no weapons involved, no family to defend, nor is the life of the fighter in any dire danger. The situations involving warriors who are engaged in warfare differ, in that their enemies can exhibit significant variance in characteristics of body-weight, height, and body-type. Also, unlike prizefighting, in the life or death struggles of warfare’s battlegrounds there is a broader spectrum of circumstances which regulate valid mediums of force. Weapons are brandished and utilized with the intent to deter or kill the enemy. These are factors of broad and somewhat unmitigated violence, and it is this violence with which ninjutsu is historically associated. Now, what happens within MMA’s octagon, for instance, does constitute violence, but as the myriad international/ intranational conflicts that are recorded in history will show along with a trove of data on criminal assaults, this form of violence does not represent all violence, nor are the circumstances under which this particular form of violence takes place representative of potential circumstances that color real-world, noncompetitive violence. To paraphrase Sgt. Rory Miller, violence and defense are huge subjects. Consequently, to boil down one’s effectiveness in self-protection into matters of who is faster, stronger, or more agile in a MMA venue is a serious mistake. It is also an idea that promotes disservice to those who genuinely seek to learn the means to defend themselves and their loved ones from the incalculable innovations of the criminally minded, militating enemies, or the implements of truly despotic governments. 15
A Note on Violence Violent altercations of a criminal typology happen unexpectedly, often with deceptive or non-existent telegraphing, along with weapons and weight/physical fitness variations between the parties involved. Granted, the strikes, ground-flow, and submissions of competitive fighters do have utility in a “fight” which does not involve weapons (some may even work with weapons), but violent altercations are not always constricted to such technical actions or pugilistic circumstances. To clarify the issue further, one might consider asking any combat veteran just how much of what is displayed in the realm of competitive pugilism he/she thinks can actually translate into a benefit under real-world violence. It is likely that the reply will include more of a reference to weapons and tactics as well as an acknowledgment of the criticality of developed teamwork than the importance of unarmed combat training. The combat veteran will generally devalue one’s skill with the foot and fist in relation to the above mentioned areas of training. In light of all these points and those that will follow, it is a tenable position that any comparisons of ninjutsu to competitive fighting will ultimately lack substance because of a misconception of mortal violence, warfare, and the false, implied definition of what ninjutsu really is. Ninjutsu is not a “Martial Art” The Grandmaster of the Togakure Ryu, Maasaki Hatsumi, indicates to his readers that the principles of unarmed fighting (taijutsu) was/is just one component to that which comprises the whole of Togakure Ryu ninjutsu.1 Stephen K. Hayes, who was trained by Hatsumi, relates to his readers that the past ninja of his lineage utilized “Koto Ryu koppojutsu”2 along with “Gyokko Ryu 16
kosshijutsu”3 when unarmed fighting was deemed necessary; not some exotic physical combat style called ‘ninjutsu’. Gingetsu Itoh, an early 20th century ninjutsu researcher, also specifically states that ninjutsu is not a martial art.4 Seconding these claims, Antony Cummins of the Historical Ninjutsu Research Team, is notorious for his assertion that the ninja arts were adjuncts to conventional (samurai) military training of the time which already included physical combat skills. To him as well, ninjutsu is not a ‘martial art’. Ninjutsu is a system of warfare. It is the product of a time when the sights, smells, and sounds of perpetual war were the norm and thus, tactics that could insure survival of oneself or the allied cause, no matter how unconventional, were considered most necessary acquirements. Respecting this fact, it should be no wonder that ninjutsu manuals do contain skillsets that evince dark connotations (i.e. arson, killing, infiltration, etc.). Within these texts there are methods for burning down buildings, points on using explosives, precepts of espionage, and justifications for killing. Therefore, historical ninjutsu could never be considered a suitable product to be packaged for modern day civilian consumerism. The truth of the matter is authentic ninjutsu schools that maintain working concepts of the manuals no longer exist, and if they did, they would probably be illegal. Despite these facts, the myth of “ninja” training and the presentation of black ninja iconography continues within popular culture. “Ninjutsu” Dojos The ninja are often perceived as masterful wizards of the natural elements, human psychology, deception, acrobatics, and occult practices. Some of these attributes are historically accurate. 17
What is also true of the ancient shadow warrior, respecting opinions of martial artists and ninja enthusiasts, is that the shinobi of history does deserve to be described with the extolled attribute of extreme skill in practically all matters of ancient Japanese warfare and self-protection. This is evidenced by the contents of the manuals which also lend support to the claim that the shinobi art constitutes a complete system of threat assessment, deterrence, and survivalism.5 This reputation of formidability which has become attached to ninjutsu comprises an impetus that moves others to take up practicing it within modern “ninjutsu” dojos. But if one is to accede to the notion that the trimmings and substance of authentic ninjutsu was originated and is now constricted to a violent and unreachable historical context (i.e. the Sengoku period) it will be a most unfortunate corollary that what is likely to be learned at these dojos will not consist of a full overview of historical ninjutsu traditions. Rather, the training may include just a tenuous few of the components of the shinobi arts which have been dispersed through a paucity of lineages: armed or unarmed defenses and exercises for refining the human spirit. What may also be encountered within these schools are a few applications of ninjutsu principles. Respecting this point, it is necessary to note that an application of a timeless principle formerly utilized by legitimate practitioners of ninjutsu does not reflect the essence of what ninjutsu is. In other words, one should not call a system of defense “ninjutsu” simply because the content of the system is predicated on ninjutsu principles. To illustrate this point, consider the discovery of electromagnetic induction by Michael Faraday in 1831. This discovery served in the evolution of electrical technologies. So much so that without this discovery, a 18
host of technologies that modern societies depend on, including generators, may have never been invented. That this discovery is fundamental to the operation of modern electronics cannot be debated, however it would be quite incorrect to credit Faraday with the invention of the numerous technologies of today which incorporate the principle of electromagnetic induction. Why? Because this is a principle that underlies universal phenomena. It is timeless and cannot be patented, owned, or evolved. In our world, principles give rise to phenomena. In ninjutsu, principles of warfare have given rise to specific technical knowledge which contributes to that which defines the essence of the art. In the same manner, what was done by inventors after Faraday consisted of identifying applications of the electromagnetic principle which eventually allowed for an evolution of products and technical engineering. The activities within “ninjutsu” dojos resembles those of inventors economizing on the principles of electricity in that the students learn modern applications of ostensibly historical ninjutsu techniques, which are themselves derived from timeless principles. So in truth, especially respecting things like gun disarms, these dojos are at best simply creating techniques that are applicable to a street-fight context of modern society. If the logic leads, then these techniques should not be represented as elements of the system known as ninjutsu. To understand this point better, consider the following questions. Did the master ninja of old train the commoner in specific technical details of how to effectively disarm an attacker wielding a semi-automatic handgun? Probably not. Did the ninja of old expect trainees to conform to a standard of armed and unarmed pugilistic capacities despite the obvious disparity in aptitude distribution that is common between people? Probably not. Did the ninja of 19
old employ belt ranks as significations of one’s ability? Probably not. And so, it is in light of these answers that I must contend: modern “ninjutsu” dojos peddle products of warfare principles that have a veneer of ninjutsu – they are tenuous reflections of the real thing. Regarding the authenticity of the Togakure Ryu with which many enthusiasts of ninjutsu are affiliated, (and one might say the school that birthed the ninja boom of the 1980’s), it is significant to note that there is a debate around the authenticity of Hatsumi’s ninjutsu. Some say that academic confirmation of Hatsumi’s lineage has not been forthcoming, in that no real documentation or scrolls have been offered up for a scholarly examination. Some also feel that the only “credible” source that places the Togakure Ryu lineage in the category of ninjutsu is Hatsumi himself. For example, John Man, author of Ninja: 1,000 Years of the Shadow Warriors, resounds a sentiment that has been consistently dredged up by the skeptical community concerned with the nature of Hatsumi’s ninjutsu, stating that, “[n]o one else has confirmed the existence, let alone the contents, of [Hatsumi’s] ‘ancient scrolls’.”6 And so, one must wonder. If the documentation which would prove the legitimacy of Hatsumi’s ninjutsu lineage exists, why has he not simply given in to the demands of the people who wish to know the truth? Who knows? Perhaps Hatsumi really does have the documentation but does not find the request by ninjutsu enthusiasts worthwhile. Whatever the reasons, the point remains that there are still ninjutsu enthusiasts and academics who will argue that until the Togakure Ryu and affiliated Bujinkan organizations can provide the interested academics documentation of their alleged authenticity as ninjutsu schools, one would be safer to assume that they do not really teach the art. 20
To be fair to the practitioners of Bujinkan and the like, it must be said that if Hatsumi were to weigh in on this debate, one could reasonably suspect that he would tell others to stop gossiping and simply state their questions, complaints, and concerns to the person of interest rather than rally up support for either side and spreading rumors.7 Once again it may be possible, albeit dubious, that Hatsumi has legitimate documentation of his lineage, if one would but gain good rapport with him to discuss it. But, the truth of this matter is beyond me. However, let us not forget the former predication of the argument that unmitigated ninjutsu is no longer practiced, for the art belongs to a specific historical context, no longer existent, wherein the darkness of war required its use. This day and age, those who attend “ninjutsu” dojos including Hatsumi’s, are to an extent merely re-enacting certain aspects of true, historical ninjutsu (though this does not provide for the just inference that Hatsumi himself does not retain real shinobi skill or lineal ties). To go one further, it is in accord with the manuals that one could hardly tell if someone was/is an adept shinobi or not anyway. The Bansenshukai explains that only mediocre ninja are of some historical renown whereas master shinobi are not known for their deeds or profession (see below). Ninjutsu Masters and “Ninjutsu” Masters Those who are still eager to find a ninjutsu instructor to train under might ask, “What are the qualities of a shinobi? Is the title given for his/her skill in applications of physical techniques i.e. strikes, grappling, and joint locks? Is mastery of ninjutsu conferred in accord with one’s rank or accomplishments during times of 21
conflict? Does a master shinobi own a dojo? What really defines a ninjutsu master?” Holding to the content of manuals on the art, those who ask these kinds of questions will be disappointed to find that a “shinobi” who is skilled, and known for his skill, would be considered by Fujibayashi Yasutake’s standards as a very mediocre ninja if a ninja at all.8 And so, one cannot expect to access the more recondite knowledge of ninjutsu through these sorts of people if indeed they teach any piece of the art. The supreme quality that defines a master shinobi is to be spoken of in terms of absolute anonymity respecting profession, accomplishments, and skill. A master shinobi is thought to have been so secretive concerning his affiliation with ninjutsu that his family members and close friends had no idea he even had the skills (this anonymity beckons relation to intelligence operations of an ancient and modern context). Indeed, the Bansenshukai gives the admonition that the aspiring shinobi should never reveal the extent of his skills even to his closest relations, for the vicissitudes of the turbulent times were such that an ally could spontaneously flip relations and become an enemy.9 And so according to Fujibayashi, one cannot tell a master shinobi apart from a regular citizen or an average warrior. If one happened to come across a true master of ninjutsu, he would seem average, “stupid”8, and have nothing to display that would offer the presupposition that he is indeed a ninjutsu adept. This shinobi will not seek recognition for his skill. He will not boast or even casually speak of his accomplishments, and furthermore there will be nothing at all which would allude to his capabilities within the realm of ninjutsu. If his capabilities are called to action against his enemies, they will produce effects that are completely indistinguishable from (one might even say camouflaged by) the cycles of nature.10 22
Consequently, a master shinobi will not make monetary solicitations in exchange for knowledge of his skills. A master shinobi will not publicly open a ninjutsu dojo for the common citizen. A master shinobi will not refer to himself as a master. And a master shinobi will not enter into a competitive match while stylizing his physical techniques as “ninjutsu”. What Fujibayashi claims has major implications for the “ninjutsu” dojo industry. By his words, any acclaimed “master” of ninjutsu is automatically disqualified from the title. Rank Mediated Access to Ninjutsu Traditions Higher knowledge of ninjutsu traditions and techniques was only imparted after the student had proven to be of tactical value as an agent.11 In this way, the most secret of shinobi traditions were protected through the implementation of a sort of portcullis to higher knowledge that required proofs of loyalty and promise as an agent prior to gaining full access to the deepest secrets of the art. So unless modern “ninjutsu” schools regulate access to deeper and more deadly historical traditions in the same manner, or based upon belt rank, the “ninjutsu” martial artist can expect that he/she will not learn the more sinister techniques of the ninja. The students will not learn how to cook up explosives, how to infiltrate a residence, how to learn an attackers intentions, how to interrogate, torture, assassinate, or concoct credulous disguises. They will never be asked to survive in the wilderness, surveil enemy territories, or kill another person over inadvertent exposure to a vital mission secret. This is the reality – real ninjutsu that includes tactical training across various disciplines of warfare, does not exist as a “martial art”. As previously argued, the 23
nominal forms of “ninjutsu” in modern society are at best diluted nuances of their progenitor (historical ninjutsu). Adding to this argument, it is important to take note of what is written by the controversial “ninjutsu” martial arts authority Maasaki Hatsumi. As the 34th Grandmaster of the Togakure Ryu, he asserts that historical practitioners of ninjutsu were, “trained in eighteen fundamental areas of expertise, beginning with ‘psychic purity’ and progressing through a vast range of physical and mental skills.”12 These skills moved beyond mere unarmed combat to include the aforementioned use of disguise, espionage tactics, explosives, and a myriad of proficiencies in the use of bladed, cord, chain, or projectile weapons.13 So far as one can tell, these 18 disciplines are not taught in full to Bujinkan members themselves. If one were to assume that the credibility of Hatsumi as an authentic teacher of ninjutsu has been established, and that what he states is true, then the student of any school that offers connotations of “ninjutsu” should be aware of its inauthenticity on the basis of what is omitted from a manual-based curriculum. What is more, the Koka Shinobi no Den Miraiki transcribed by Chikamatsu Shigenori contains incontrovertible evidence that the schools of modern day Koka “ninjutsu” (if not to include schools of the men of Iga as well) cannot possibly teach authentic/deep ninjutsu. This incisive document consists of a verbatim dissertation on the art given by a Koka ninja master known as Kimura Okunosuke Yasutaka in the year of 1719 AD, and it supplies ten of his predictions concerning the demise of his shinobi traditions. Among the ten, he laments that the younger men of his century have no real interest in preserving the traditions of ninjutsu as the peaceful Edo period was affording the younger generations an easier life free of the difficulties of warfare. 24
Furthermore, he explains that the shinobi schools of his century were all headed by lesser ninja who never had access to the deeper secrets of ninjutsu nor any real experience in utilizing the art, stating that the traditions of ninjutsu were given in stages, and that candidates rarely attained the level of worth to receive the higher teachings. In fact, Kimura says that only one out of a thousand men would be found suitable to receive full knowledge of all the shinobi traditions whereas the rest would be taught shallow arts. Hence the reason Kimura perceived it to be inevitable that his art would fade with the passing centuries as the veteran ninja died out without a vessel to preserve their ways.14 Ninjutsu and Violence What human beings call warfare, (its activities, sights, smells, etc.), should not to be regarded with some distorting light of fun-fantasy. But, respecting “ninjutsu” enthusiasts and dojos, the mythical lore of the ninja is so pervasive and misrepresentative of reality that he/she who clings to it can come to develop an idea that fighting as a shinobi would have been “cool”, “badass”, or “awesome”. This is very misinformed, erroneous thinking. To be blunt, anyone who holds to such perceptions of historical shinobi and their operations lacks even a superficial awareness of the grotesque content of warfare or its psychological and physiological ramifications on the human being. Shinobi were more or less soldiers, and indeed, the violence that the shinobi might have encountered in the course of his/her missions was of such a horrendous quality that it is quite difficult for the denizens of our comfortably modern Western civilization to comprehend it. To serve as illustration of this declaration, imagine if you would, infiltrating a castle in the dark of night with 25
the knowledge that to be detected is to be killed. So now that you have, do you feel your heart racing? Do you feel the fear? Do you long to see your family again? No? I wouldn’t expect you to, for this abstraction of a potential death and its implications hardly serves as an adequate replacement of the real experience. One must be in the midst of such circumstances to ever have an accurate understanding of what it was like to be a wartime shinobi. Consequently, for some, the idea of a shinobi in combat is one to be romanticized with. I have personally witnessed individuals who attend “ninjutsu” dojos describe the shinobi as a sort of hero figure whose qualities and military exploits are worthy of civilian emulation. How wrong they are! The participants of these dojos are more like children continuously engaged in pretend play of shinobi warfare that isn’t at all representative of the horrid reality. This phenomenon is similar to the modern advent of violent video games that glorify the sweat, blood, and death of war despite the massive disparity of realism present between virtual reality violence and violence of physical reality. One should not make the mistake of thinking it would be “cool” or otherwise self-gratifying to take the place of a real shinobi engaged in a life or death struggle, for again, one does not know the horror of battle until one is immersed within it (talk to a combat veteran). To illustrate the degree of perceptual disparity between how violence is presented in “ninjutsu” dojos and the reality of warfare violence that historical ninjutsu is associated with, I would like to introduce the work of a prominent speaker, soldier, and psychologist - Lt. Colonel David Grossman. In his book On Killing, Grossman collates and analyzes first-hand accounts of military combat by soldiers who have actually had attempts made on their lives, saw others killed, and continued to live with the psychological 26
ramifications of having killed another human being. The book is incisive, compelling, and a poignant step in understanding the implications of human violence on the psyche and in society including those of the Japanese shinobi warriors –I highly recommend it. But for now it is sufficient to know that Grossman makes the argument that interpersonal violence of real-world combat is not something that the typical human being is wired to enjoy: “[T]here is a force within mankind that will cause men to rebel against killing even at risk of their own lives. That force has existed in man throughout recorded history, and military history can be interpreted as a record of society’s attempts to force its members to overcome their resistance in order to kill more effectively in battle.”15 In tandem with what may be inferred from Grossman’s statement, Randall Collins, the author of Violence: A Micro-sociological Theory supports the notion that human beings are not inherently adept in methods of inter-personal violence writing that: “[d]espite their bluster, and even in situations of apparently uncontrollable anger, people are tense and often fearful in the immediate threat of violenceincluding their own violence; this is the emotional dynamic that determines what they will do if fighting actually breaks out.”16 In light of the above, it would be prudent for the defense oriented individual to take note of the idea that human beings are typically very timid or downright resistant to the idea of having to face an aggressive enemy and possibly take the life of another human being. Consequently, one should not delude oneself into thinking 27
he/she will thrive under conditions of violence that are often encountered in military campaigns, or on the street, simply because one has attained a degree of competency in a ‘martial art’. True, the techniques learned within selfdefense dojos may be extremely effective, but it is important to approach violence with a mature mindset that doesn’t reflect characteristics of a sociopath (i.e. violence itself should not be considered “fun”). The training can be, but the real situation probably isn’t. Make no mistake, the shinobi of old probably did not roll around on mats in dojos merely for the sake of promoting exercise or self-confidence in one’s ability to fend off an attack. True shinobi did not learn and teach ninjutsu for the purposes of self-aggrandizement or profit, and they certainly did not display their skills to potential consumers of defense classes as if to suggest credentials best suited to prepare a student for a real, violent altercation. No. The shinobi of old learned, among many other things, how to kill and did kill, and this truth cannot be ignored by those who are ninjutsu enthusiasts, “ninjutsu” dojo operators, or those who attend said dojos. Respecting the latter, participants seem to disregard the fact that ninjutsu belongs to the realm of warfare in favor of the popularized myth that it is just a Japanese system of armed/ unarmed self-defense. As argued previously, this is simply not the truth. Ninjutsu and The Art of War The principles upon which much of ninjutsu is founded, are themselves principles of warfare that solidly date back to the writing of Sun Tzu’s Art of War (5th-3rd Century B.C.) and perhaps further.17 Whoever reads this work will ultimately come to understand that ubiquitous proverb that states all successful warfare is based on deception. But moreover, 28
successful warfare is determined by the knowledge one has of weakness and strength in himself and his enemy. This knowledge allows for one to discover gaps in the integrity of the enemy’s defenses. Rather than implementing the inferior strategy of attacking with pure strength a target that is itself strong, a shinobi would likely devise a strategy of attacking the weaknesses of the enemy. For example, Sun Tzu explains that if the strength of an army lay in its abundance of victuals, one can still opt to devise stratagems to cut off their supply lines and starve the enemy out. 18 If the enemy is well rested, one can disrupt the peace that allows for one to sleep through shrewd calculation.19 Or, if one wishes to drive an enemy out from a well-insulated fortification that seems impenetrable, then rather than attacking with pure force, a stratagem which employs attacks on poorly defended enemy objectives can force the enemy out of isolation.20 Take away from Sun Tzu’s 6th chapter on war is to seek means by which the strength of the enemy can be weakened. No enemy is invincible, therefore it is most essential to effecting victory that one retain the principle of identifying strengths and weaknesses in oneself and one’s enemies. Ninjutsu is…Infiltration Ninjutsu was utilized during times when death at the hands of another was a very common reality – the Sengoku period (1467-1603 AD) among others. During this violent period of Japanese history, one could not always simply rely on brute strength and physical technique to dispatch an adversary, for it was often the case that the enemy was too numerous or wellequipped to take up a frontal assault with. In these sorts of altercations the construction of an effective defense against 29
the enemy would require development of a skillset that addressed more facets of conflict than the ‘sword and shield’ mentality. What was needed was military intelligence – networks of clandestinely operating spies that could infiltrate an area and furnish the allied forces with information indispensable in effecting a certain victory. Ninjutsu is most associated with, and defined by, these sorts of operations. One well-known historical example of the stealth shinobi arrives from the year of 1562 when Kamino castle was captured by Tokugawa Ieyasu’s forces. As related by John Man the victory over Kamino castle was only made possible by Ieyasu’s prudent use of Hattori Hanzo’s Koka ninja, who surreptitiously infiltrated the castle and began propagating diversions against the enemy troops while setting fires to the castle interior.21 The shinobi aided assault on the castle was a success and yielded hostages which Ieyasu eventually exchanged for his own captive family. After the death of Lord Nobunaga, Ieyasu went on to become the Shogun of Japan. And so without ninja involvement in Ieyasu’s affairs, Japanese history may very well look entirely different today. Now, the strategies that could effect a successful infiltration were of great importance to the ninja. So much so that eight of the twenty-two volumes which comprise the Bansenshukai are solely dedicated to the skillsets of open disguise (Yo-jutsu) and hidden infiltration (In-jutsu). This fact alone says a great deal about the essence of ninjutsu. Ninjutsu is… Espionage The Bansenshukai explains that a ninja’s value to commanders was partially established by the type and amount of intelligence that a shinobi could gather prior to an assault on the enemy. Useful intelligence included things like: 30
-the integrity of enemy fortifications -area topography -enemy secrets, codes, and passwords -dimensions of roadways -potential ambush points -the strengths or weaknesses of enemy troops of objective and subjective qualities such as their training, moral disposition, degree of loyalty to their lord, and capacity for bravery -the number of enemy troops and fortifications and much more.22,23 By attaining the above information, a commander was better suited to devise an incisive strategy against the enemy. To illustrate the significance of the shinobi in relation to the subject of battle intelligence, one might imagine the historical battlefield as a grand chess game. All the pieces are set up and ready to go except for two problems. First, the allied commander has never played this particular game before. Second, he doesn’t know how best to fight an enemy who has deliberately hid his pieces from view (with a large black cloth hung in the center of the board). The allied commander knows in what way each of his own pieces (troops) may move, but unfortunately he cannot place the pieces with good reason. He doesn’t see where the enemy has moved its forces on the other side of the cloth. If the allied commander decides to just charge right in, the whole game could be lost. So what to do? Enter the shinobi. The shinobi surreptitiously penetrates behind enemy lines and begins drawing up detailed maps of enemy positions – he is, in effect, conducting an intelligence operation. After gathering the information conducive to 31
actionable intelligence, the shinobi then returns to the allied commander, presenting the acquired material which will allow the commander to better devise a good strategy against his opponent. This is analogous to what the shinobi did in conflicts, and one of the reasons for why he was so valued. By confirming enemy positions, strength, supply lines, funding, etc. the allied commander was afforded a huge advantage over his enemy, even more so if the enemy is not aware of the prying eyes that are operating within its domain.
Ninjutsu is…Endurance To knead out the essence of ninjutsu, one undoubtedly should look to the vicissitudes of Japanese history that made its development necessary. But as this author is no historian, alternative pathways of understanding ninjutsu including the analysis of its Japanese representation may be utilized. The kanji ‘nin’, Itoh says, may be interpreted as a meaning of endurance; specifically endurance of that which is physically and mentally difficult. He goes on to assert that ninjutsu is a method of cultivating fortitude of the mental and physical body elements through adherence to a regimen of intense training.24 Substantiating Itoh’s view, the author of the Shoninki, Natori Masazumi, also states that ninjutsu is associated with the most “perilous” and difficult of circumstances. For this reason he maintains that potential recruits for the ninja arts must be the best in discipline and courage so they do not crack under stress or at the critical moment of victory.25 It has been written by Hatsumi that the kanji ‘nin’ means to be in control of one’s body and mind, as well as to 32
have a solid delineation of morality.26 So in summary, a ninja was physically, emotionally, morally, and spiritually disciplined so as to be capable of enduring that which the average human being would perish under. Ninjutsu is…Cerebral Referencing the ninjutsu manuals it must be emphasized that ninjutsu is an extremely cerebral art – which is to say the art as a whole emphasizes cunning and wit. This is evidenced by the fact that the manufacture, coordination, and deployment of the multitude of weapons and skills detailed within these manuals would require a certain level of intelligence or experience that would doubtlessly surpass the common citizen (see chapter 3). And so, time and time throughout the Shoninki, Natori Masatake writes of the importance in keeping the mind “sharp” if one is to properly employ any ninjutsu with efficacy.27 According to the Gunpo Jiyoshu, other qualities deemed essential for functions of a shinobi included high intelligence, a tenacious memory, and the ability to speak “eloquently”. It has therefore been advised that the candidate of consideration who does not have these qualities, does not meet the criteria to be used as a shinobi.28 Respecting the human spirit, it may be said that ninjutsu is not for the faint of heart. As Natori Masatake relates, the shinobi way is “horrifying” in that it is saturated with the possibility of one’s death.29 The shinobi are known to have conducted missions within enemy territories; subsisting through disguise, networks of informants, and the fruits of one’s wits all the while closely associating with the enemy in order to foster the birth of disinformation among enemy troops or gain some informational advantage. It is certain that their discovery would have equated with the penalty of death. So verily, it 33
would serve a shinobi well to exercise caution while engaged in the activities of his trade by maintaining an alert, clear, and perceptive mind.
Ninjutsu is a Predecessor to Modern Intelligence Seiryuken Natori Hyozaemon, an 18th century retainer of the once secret ninja manual known as the Shoninki wrote that to “anticipate the outcomes” of one’s surroundings required an understanding of the shinobi ways.30 This notion hardly seems revelatory to those who have not the knowledge of what it meant to be a shinobi. But to those with a rudimentary understanding of intelligence warfare, the inferred implication of these words is profound. The shinobi wielded powers of covert manipulation that are said to have altered the entire fabric of one’s sociopolitical environment without leaving a vestige of their work.31 Their stratagems were devised in the protection of the state (servicing feudal lords) but differed from conventional warfare tactics of the time, as their deceptive techniques emphasized actionable information and an understanding of the exploitable gaps of human psychology rather than frontal confrontations with sword and bow. Fujibayashi Yasutake, the author of the Bansenshukai, remarked that the capacities of the most adept of the shinobi arts were such that one could not discern if a stratagem had unfolded in front of one’s eyes or if shifts in the observed environment were fomented by natural causes. The contours of such a magnate and legendary status would come to resemble those of the shadowy modern intelligence agencies which, directly or indirectly, owe some recognition to these masters of stealth and deception. 34
The ninja were arbiters of an unseen hand which, through a patient cunning and apt use of intelligence, altered the power statuses of presiding feudal lords, thus determining the course of history. They were, in essence, highly effective spies. As will be shown repeatedly throughout this text, the activities of the shinobi warriors of ancient Japan should be thought of as reflections of modern intelligence practices. The Principles of Ninjutsu are Timeless As previously noted in the introduction, there are allegedly 70-80 different ninjutsu families or schools which have existed at one time or another. It is confusing, to those who wish to define ninjutsu, that these families received their status title as shadow warriors despite the paucity of information within the publicly available historical record respecting the delimitation of specific techniques which collectively comprised their particular brand of ninjutsu. This difficulty, in ascertaining the extent of each family’s ninjutsu, avails to the inquisitive mind a basis upon which a further definition of the art can be premised. Since these families were referred to as ninja despite insufficient evidence of a ‘system’ of techniques, it can be surmised that ninjutsu itself is not a system of techniques. But if not a system of techniques, then what is it? Chikamatsu Shigenori, an 18th century retainer of the collected traditions of Iga and Koka, states in Yokan Kajo Denmoku Kugi (1737 ad.) that his intentions for writing down the teachings of the ninja were to preserve them for future generations – implying in the same text that one who studies what he has written with due diligence can come to possess, to a certain degree, the skills of the shinobi. From Shigenori’s words one may infer, inasmuch that he basically bequeathed his knowledge of ninjutsu to 35
anyone with the capacity to read Japanese (or English thanks to Western researchers), ninjutsu is not necessarily constrained to familial lines of descent. Rather, the art seems to exist as an amorphous system of warfare that has no defined boundaries of specific techniques or familial values. Fujibayashi himself mentions in the Bansenshukai that the proportions of the art are vast and interminable, further substantiating the notion of no distinct demarcations. Also worthy of note is the time-period in which Shigenori scribes his teachings – 1737, roughly in the middle of the relatively peaceful Edo period. This fact galvanizes the idea that to learn the teachings of the shinobi, one need not exist during the height of the Sengoku period (1467 -1603 ad.) – the time which is historically attributed to the zenith of ninja activity (though the practice of shinobi teachings does not mean one may call him/herself a shinobi as will be explained in proceeding chapters). The art then, is not constrained by time. It is in fact timeless. Because of this timeless characteristic, it can be further reasoned that specific techniques are not the ‘stuff’ of ninjutsu, for times change, and with this change, specific techniques for addressing novel or nuanced threats must be developed. Therefore ninjutsu can, in tandem with other definitional facets, be classified as a system of warfare principles that emphasizes the functions of espionage and information in the scheme of conflict, for these functions are the most evidenced within the writings of the ninja. What are the principles that comprise the art? I cannot list all of them definitively, but I can say that the principle of adaptability to prevailing circumstances is one. Stephen K. Hayes refers to this principle as Ki-ai or the “[p]ersonal harmony with the total scheme of things”.32
36
The physical attributes and personality characteristics that identified a potential practitioner of ninjutsu are more readily discerned. Here are a few: 1. 2. 3. 4.
Agile body movement. A mind of clarity and astute discernment. The will to survive. Readiness and ability to learn anything of use to self-protection. 5. Mastery of various sub-disciplines such as fire arts, cultural arts, fighting arts, arts of strategy, and many others. The Path of the Shinobi is Treacherous and Difficult What kind of person would have been a suitable vessel to receive the full teachings of ninjutsu? The most poignant prelect on this very subject comes to us through the writing of Natori Masazumi, the venerated master of Natori Ryu and author of the Shoninki, who is considered by modern academics to have been a true ninjutsu master. Within the content of the Shoninki, one will find a dialogue between student and master in which the nature of the shinobi path is clarified as one of horror and terror, as he who has taken up the path would frequently find himself in miasmic situations which threatened certain death.33 It is therefore implied that a shinobi had to be possessing of a certain physical, mental, and spiritual tenacity as the trials of the path would extinguish the lives of lesser men in these regards. What kind of trials did the shinobi endure through? To answer this question one can look to the historical 37
chronology of Japanese warfare that educes instances of shinobi use, or one can look to the skills a shinobi was thought to master, as they connote the situations a shinobi was likely to have been engaged in (see chapter 2). What is certain though is the shinobi were constantly in mortal danger by nature of their profession.
Chapter 2: Ninjutsu Training 38
and Skills
In consideration of their function, it becomes obvious that the ninja of old were quite skilled with the properties of mind and body. The training methods which some are thought to have used for the purpose of bringing to fruition a strong body and a sharp perception were such that, by the end of training, the ninja could perform some astounding physical feats. Here are a just few examples. Ostensibly, a ninja could traverse a distance of nearly 70 miles on foot, with no sign of exhaustion, within a single day.1 He was accustomed to subsisting through prolonged periods without adequate nutrition and could go with no food at all, or even sleep, for a few days without complaint.2,3 In fact, the Gunpo Jiyoshu and other texts make this exceedingly clear as they list recipes for “hunger pills” which would help sustain a shinobi on a prolonged mission. These feats are, superficially, beyond what is considered within the domain of “natural” human ability, requiring a certain sedulousness in training; a fact which may constitute a contributing factor to the content of myths surrounding a shinobi’s supernatural abilities. But upon closer inspection of the shinobi figure it becomes clear that these warriors were simply human beings who extended their will to satisfy objectives by any means afforded them by their human dispositions. In other words, these feats can be emulated by anyone with due diligence, a good body, keen mind, and an effective training method. 39
Depending on the skills emphasized within the family line, a ninja was, generally speaking, a highly conditioned, light operative (though this was certainly not a standard). This body composition afforded the ability to perform certain techniques that the commoner would find unconventional and somewhat difficult. For instance, in the event that an assigned mission required absolutely no trace be left of his coming and going, a ninja might find himself in need of utilizing his upper-body strength and balance so as to adhere to rafters and rooftops.4 The Shinobi-Hiden speaks of using kunai (a trowel-like digging tool) to climb fortifications as well as cling to exterior surfaces of buildings. Also, depending on the circumstances, he was nimble enough to traverse atop various sorts of fences and walls in order to avoid leaving discernable footprints on the ground below.5
These actions were not the only means by which shinobi could camouflage their movements however. Other methods included making prints that looked like they belonged to some strange or known creature, or simply 40
walking sideways with a technique called Yoko-Aruki, so as to confuse the enemy as to which direction the shinobi was traveling.6 What is also evinced in the manuals are connotations of an equilibrium between accentuating the properties of the body along with those of the mind. The shinobi did not emphasize the physical aspects of training at detriment to the emotional, cognitive, and spiritual aspects of being. These differing areas were merged into a cohesive whole that gave expression to an elite operative of high formidability and an incorruptible discipline that parallels the conditioning of modern day special forces or intelligence operatives. The following pages will summarize a small few methods of training along with some notable skills which espouse the reputation of the shinobi, following a brief clarification on the matter of shinobi curricula. Variations in Training Methods and Skillsets There is a documented uniqueness to each ninja’s skillset that provides ground to dismiss notions that there was at one time a standardized ninjutsu curriculum that every shinobi was proficient in. Chikamatsu Shigenori writes that ninja were specifically chosen for missions in accordance with their type and level of skill. In other words, different ninja were used for different jobs.7 Though the manner of agent selection may have differed in accordance with lineal or individual preferences, it is safe to assume that not all ninja possessed known historical skills. This point may be further substantiated by Hayes, who claims that there were shinobi who operated without any combat training at all.8 Indeed, the Togakure Ryu of which Hayes is affiliated, was originally a school of intelligence. And so, some family curricula may have 41
emphasized combatives while others sought the refinement of skills in observation and spying or proficiency in the technical subtleties of pyrotechnics and sabotage. The Essence of Ninjutsu Since an established curricula of technical knowledge which defines the extent of ninjutsu is not forthcoming, it is necessary that one attempt to understand the essence of ninjutsu. Zhoughari contends that because ninjutsu’s essence is guarded by inexorably esoteric properties, the student searching for it would have to engage in processes of “initiation” and spiritual refinement prior to gaining any depth of knowledge that conveys the heart of the art.9 This refinement of spirit was supposedly approached by a shinobi as a necessary and worthwhile activity in that the reality of war constantly beckoned one to consider his/her mortal disposition,10 hence the relation of ninjutsu to certain religious practices such as Shugendo and Shingon Buddhism. Without this form of spiritual initiation, Zoughari maintains that one cannot hope to grasp the essence of ninjutsu even from an intellectual perspective. But, undaunted we may nevertheless try to tease out the essence through the tools of logic. What is revealing to note on this matter is that one may infer a conclusion concerning the essence of ninjutsu by reading from ‘Seishin’ (correctness of mind) of the Bansenshukai and understanding why the chapters concerning it were included within the text. Thankfully, Fujibayashi expounds on their importance. He reasons that in consideration of the potential abuse of the applications and technical knowledge contained within the Bansenshukai, it was therefore most 42
necessary that the concept of a correct mind be communicated to the reader so as to prevent the creation of criminals. He relates that without this concept of a ‘correct mind’, the text could very well be approached as merely a reference work for any criminal who seeks techniques for the service of selfish and nefarious motivations. In light of this, one can tenably conclude that the heart of ninjutsu does not consist of the skills and techniques themselves, for if this was the case one could simply emulate a technique of ninjutsu and call oneself a shinobi. No, says Fujibayashi. The heart of ninjutsu lay in the motivations and spirit of the practitioner (see chapter 3). If these chapters on ‘Seishin’ do not contain the essential substance of ninjutsu, then why would Fujibayashi feel the need to include them in order to distinguish ninjutsu from mere criminality? The logic insists that ‘Seishin’ is fundamental to understanding ninjutsu. Furthermore, ‘Shochi II’ of Fujibayashi’s text outlines the essential characteristics of a ‘jonin’ or master shinobi who would apparently have a grasp of the essence of the art (note that this term does not imply a social hierarchy). These characteristics are: 1. He should be “gentle” and righteous 2. Possess a healthy body 3. Speak with fluency and have a mind impervious to deceit 4. Have a firm understanding of Confucianism and Buddhism 5. Not be quick to argue and be reputed as an honest person 6. Must have an understanding of other cultures and geography 7. Be adept in the practice of writing, devising strategy, and all other skillsets of ninjutsu (those 43
delineated by the Bansenshukai – implicit and explicit) 8. Possess proficiency as a musician, dancer, and impersonator11 The Kiai Many who have watched martial arts films are familiar with the “spirit shout” or kiai frequently employed to disrupt an enemy’s focus or balance. Often, the starring actor of these films emits a powerful and sudden “YAHH!!” just prior to impacting the opponent with a strong blow. The scream is of such ferocity, that it is almost as if some ethereal force were being called into action to be channeled through the hero’s body for strength. That’s how it goes in the movies anyway, but what about in real conflict? Can a robust kiai really produce tangible effects against an enemy in real conflict? And did the shinobi practice any technique related to the kiai? Gingetsu Itoh may have a bit to offer for these questions. According to Itoh, one method of protection used by the shinobi that functioned in the taking of an opponent’s attention or breaking the opponent’s focus is called Shun Kan Sa-Yo12. In elaborating on the applications of the method, Itoh explains that it works by taking advantage of an inborn reflex to “wince” or “blink”.13 During this brief interval, the shinobi whose actions induced such reflexes makes a quick escape, as if to disappear from the eyes of the bewildered opponent.14 The idea is to instantaneously react to the presence of the enemy with Shun Kan SaYo before the enemy has a chance to respond with violence. So this is the method but how is it executed? What is employed to mediate the desired response? 44
Itoh writes that one should scream “like a lion”15, offering opening for speculation that the shinobi may not only have found utility in using the kiai, but scientific observations holding true, Itoh’s description of Shun Ka SaYo further substantiates the idea that the ninja were men of war who had seen real human behavior under conflict and took note of what behaviors could be taken advantage of. How so? A highly elucidative book that examines the psychological ramifications of combat and killing must be called in for support: On Killing by Lt. Col. Dave Grossman. Grossman, explains that intra-species aggression, such as that which is displayed in warfare has been observed to confound the fight-or-flight paradigm of human responses to psychological stress. Unlike with inter-species aggression (against nonhumans) wherein the responses evince this paradigm, intra-species aggression adds to the fight-or-flight scheme to “include posturing and submission”.16 Posturing is a common technique utilized by many species in response to intra-species threats to suggest dominance and power. Seldom ever does the posturing in these situations boil over into an all-out fight to the death with a member of the same species. And in this regard, the phenomenon may be thought of as an evolutionarily adaptive attempt to preserve a social hierarchy wherein everyone is dependent on one another to some degree. Rather than kill a useful member of one’s own species, animals in an intra-species conflict tend to submit or flee from the more dominant animal and retain a lower social status, and indeed, this phenomenon is even observable to a degree in humans. As related by Rory Miller in his publication Meditations on Violence, human beings engage in a form interspecies aggression that functions in the determination 45
of social status. Referred to as “the Monkey Dance”, Miller explains that posturing is a component of the display of dominance that can break down into aggressive behavior that does not typically result in death.17 In such situations, if one’s posture/presence is good enough, a challenge to status can be avoided altogether. So what does this have to do with a kiai? Regarding these insights into animal and human psychology, a kiai may be thought of as a component to effective human posturing in the event that inter-species aggression is potentiated. A pertinent example of this arrives to us through a story of Toshitsugu Takamatsu, the noted teacher of Maasaki Hatsumi. The story takes place within the training hall of Takamatsu’s sensei - Toda. A student from another school had arrived to test the teachings of Toda’s school. As was customary, Takamatsu, who was of highrank, would be the natural candidate for fighting the challenger. But unexpectedly, a student of lower rank, poor fighting skill, and an eager drive to defend the reputation of the school, rose to the challenger with a fierce scream and began advancing toward him. The result was that the challenger submitted without fighting the lesser student. Why? Because of the student’s expressions of power and dominance that were accompanied by a “demonic” face.18 It was this ‘posturing’ of the student that frightened the challenger enough to provoke a submission.19 Now it is informative to note that in relation to historical instances of military combat, Grossman explains that posturing, including that which incorporates screaming, has been a decisive factor of victory in the tides of battle.20 So what can be concluded from all of this? Firstly, with the estimation that Itoh’s sources are reliable, we are given evidence that shinobi of old were indeed men of battle, for they had developed techniques which exploited 46
psychological responses to intra-species aggression. And secondly, the use of kiai by shinobi to aid in escape or attack is historically plausible. Reading the Human Mind The powers of observation that a shinobi possessed may have served in functions of understanding a person’s mind through non-verbal cues. Though today considered a flawed and superstitious capacity, the shinobi of old did find enough utility in the practice of reading a person’s behavior and physical characteristics to include it in one of their manuals, the Shoninki.21 Admittedly, much of what is said about “physiognomy” by Natori Masatake may realistically be nothing more than superstition. But, considering what else is written about a ninja’s observational skills and his/her understanding of culture, custom, and human psychology, it is reasonable to state that the ninja were, to an extent, capable of reading an individual’s mind. How? Natori Masatake says the reading of the human mind is a hard thing to do. A shinobi functioning in this capacity needs to know how to assess the mind of a target without the individual being aware and should also master the skill of kiruma ni kakuru, which is the understanding of another’s mind and attainment of information through flattery.22 One can easily see the pragmatic effect of using flattery to gain information. Seldom anyone desires to not be complimented and so, by caressing them with gestures and comments which inflate their sense of self-worth without being too obvious about it, the target may come to enjoy the presence of the shinobi. So much so that the shinobi may begin to subtly introduce questions that when answered are engineered to touch upon areas of informational interest. Also the target may become so 47
comfortable with the shinobi’s presence that he/she may carelessly divulge mission pertinent information. Couple with intentional flattery the ability to accurately interpret non-verbal body language and the result is indeed a form of mind reading. In support of this claim, modern research has shown that the majority of human communication and intention is in fact non-verbal in nature (some estimates indicate as much as 60%). As a practical corollary to this observation, it is well-known that criminal investigators consistently implicate assessments of non-verbal cues in determination of whether or not a suspect’s story is believable. Also, non-verbal gestures can be indicators of malicious intent, a fact that is consistently recognized as representative of reality by members of the United States Secret Service.23 But of course despite the above, there are always skeptics who remain unconvinced of the reliability in using non-verbal behavior analysis to get inside one’s mind. Concerning those today who would find the claim of nonverbal behavior reliability unpalatable and continue to mark non-verbal reading as wholly superstitious (it can be) and utterly useless, it is informative to note that modern day relevancy and applicability of this practice has been established by the Supreme Court decision of Terry v. Ohio in 1968. According to this decision, officers of the law may stop and frisk individuals without a warrant given that they have perceived non-verbal cues of criminal intent. Therefore efficacy and reliability of non-verbal reading has been established within a lawful domain along with the understanding that it is a trainable skill which can carry legal ramifications within the context of contemporary society.24 How to Infiltrate a Castle 48
There are many ways to sneak into a castle, depending on the circumstances, and the Koka and Iga manuals display a few that are well worth mentioning along with some words on gauging the field-potential of a ninja trainee. Within the scrolls of Chikamatsu Shigenori, an Iga tradition speaks of how to judge a student’s quality of critical thought concerning matters of covert infiltration. First, the tradition says, the instructor should display a picture of a castle and ask the student how to best go about infiltrating it. The dull or ‘untalented’ student might reply that climbing over the walls would be the best way to go. However, the astute student should point to the gate and reason that it is the best way in.25 Why? By simply observing what individuals enter through the gate, their style of dress and comportment, one may imitate the same and achieve entrance. However this Yo-nin (see next section) method of entry need not be the only viable option. Instead, the shinobi may utilize his/her knowledge of locking mechanisms to identify security gaps of door locks and other forms of locks intended to bar entry. The shinobi knew how to by-pass these locks,26 though doing so would constitute an In-nin method of infiltration which could be blended with a Yo-nin disguise. Assuming a Credulous Disguise A shinobi disguised himself in accordance with the principles of Yo-jutsu and In-jutsu.27 Yo-jutsu consists of all the skills that inform the creation of a believable disguise for infiltration, while In-jutsu refers to the skills that function in strategic infiltration through exploiting security weaknesses (such as sneaking in past guards at night). 49
With any given mission requiring Yo-nin methods, we can be sure that shinobi were meticulous in their selection of clothing when venturing to neighboring or faraway provinces. They may have had to blend with the locals, or, they may have had to dress differently from the locals, depending on the circumstances. For this reason the dress of local populations was studied and retained by memory. It was also necessary that those shinobi, who were to be involved with fast-communications as relay runners, frequently travel the main-roads after acquiring the knowledge of how to carry oneself in behavior and dress of common travelers.28 Shinobi were even advised to wear reversible clothing so appearances could be changed quickly. If night travel was required, black clothing was choice only on pitch-black nights whereas moonlit nights required other subdued colors to blend one’s profile with the environment. The art of shinobi dress is very much related to the modern ‘gray man’ concept of wearing what will not attract much attention. This concept is used by preppers, modern agents, and special-forces alike in creating a veneer that is quickly forgotten by observers. Like the shinobi art of studying populations for appropriate attire, the gray man concept is effected by detailing the typical wear of people within the operating environment. For missions requiring specific disguise, a strong contrast between at least two veneers, as alluded to in the above shinobi method, should be effected. If one were to modernize this principle, the clothing must be easy to shed and store (or trashed), and must be in accord with subcultural behaviors and knowledge. For example, simply donning the attire of a businessman (or for the shinobi, a merchant), will not be effective as a disguise without thorough knowledge of the character he is impersonating. 50
What if the shinobi was asked questions pertaining to the role he assumed and he did not know the answers? The results would be disastrous. In an attempt to ensure that his cover would not be blown, a shinobi made sure to learn and emulate the many mannerisms, customs, and idioms of comportment that were consistent with the disguise he assumed. This skill is truly remarkable when one stops to consider that the shinobi adopts more than an outer identity for the accomplishment of a mission, but also ‘lives’ the artificial identity.29 If a shinobi were to imitate the identity of, say, a doctor or a nurse in a contemporary context, he would be required to learn the nomenclature of pharmacology (what are the side-effects and proper techniques for administering this medication?). He would have to know how to perform all the clinical skills that are required of a doctor or a nurse (Did you auscultate for blood pressure or use a manual cuff?); and concurrently, he would have to retain a false but credible form of identification (Hello Dr. ‘Pseudonym’). In this way the shinobi exercised a quality of flexibility in thought and action in relation to the accomplishment of mission objectives. Again, he made himself become aware of that which constituted an effective deception including the proper apparel and answers to the questions that he might be asked throughout the duration of his mission. Below is a modern rendition of the disguise principle. It simply illustrates how one can effect a sharp contrast in outer appearance quickly by wearing layers of clothing:
51
The business shirt is trashed along with glasses and a hat is pulled from the pocket to shift from a ‘casual business’ veneer to a ‘rock/metal sub-culture’ For more creative renditions, a carrying bag for props that blends with the desired veneers is necessary. It must be understood that this is a very minor rendition of a flexible principle. Once again, there is so much more that goes into creating a good disguise, such as skills, knowledge, and social buoyancy. Consult the ninjutsu texts for a more historical understanding of the Yo-nin arts. Ongyo-jutsu: Hiding Like a Shinobi So a shinobi has successfully infiltrated an area, accomplished his objectives, and is now in need of a hasty retreat that will not get him killed, but oops, the shinobi has been spotted and a pursuit ensues. What to do? The shinobi may employ a variety of implements to throw his pursuers into confusion or off his trail. One popular tool that could be deployed is the bamboo tetsubishi (aka caltrop). These caltrops possess sharp points that, when thrown upon the escape path, will deter one’s pursuers via injuring the feet. Proper use of 52
testubishi according to the Bansenshukai, can include deploying them by the entrances of the structure that one is attempting to sneak into, so as to avoid having to pitch them out while fleeing.30 Depending on the circumstances, the shinobi could instead opt to use the alternative escape method of feigning a plunge into water. This technique is done by simply casting an arbitrary object into a body of water that is within hearing distance of the enemy that is pursuing.31 Another technique of escaping that is rather comical, consists of pretending to be one of the alerted pursuers. For correct execution of this technique the shinobi is advised to wear clothes that are one color (brown) outwardly and a different color (grey) inwardly so one can quickly change appearance during the escape. While fleeing, the shinobi should turn his clothes inside out and yell to his would be pursuers that a night attack is occurring while giving a false direction of the culprit’s escape.32 Regulating the Breath The attained habit of regulating one’s breath has been described by Itoh as an essential first step of ninjutsu training.33 One reason for the importance attached to this skill is that the regulation of the breath functioned in the art of avoiding detection by the enemy and in adhering to a calm heart even in the face of adrenaline educing danger.34 Trainees were ostensibly advised that they should develop the skill to the point where their breath could not be heard by their own ears.35 The method by which this skill was cultivated consists of a simple breathing meditation in which the trainee focuses on a point below the navel and employs abdominal breathing with an intention to calm the mind. Over time, the individual may 53
so habituate the act of abdominal breathing that he/she no longer must think to regulate the breath in such a way. Another method given reference in the Shinobi Hiden consists of dampening the noise of the breath by inserting paper into the mouth and clenching it with the teeth.36 Agility and Balance To cultivate balance, it has been said that a felled tree was used as a tool for the young trainee to walk and do various exercises upon while maintaining equilibrium. As the trainee advanced in skill the height that the balance beam was leveled at became ever higher.37 What function this skill serves probably had something to do with unconventional methods of infiltration or espionage. Great balance affords the capacity to utilize infiltration/espionage routes not recognized by those who lack the skill. For example, balancing high up on the branch of a tree in order to survey an area offers a degree of security through natural camouflage. Pertaining to the cultivation of agility, one should ask first why agility is important. Agility is all about dexterous movement of the body. Because human beings have a physical body (obviously), it is essential that this body be properly maintained as it is the primary means by which one can interact with the world. One should not relegate training in physical agility to the domain of the categorical “fitness gym”, for within these establishments are only machines, exercises, and equipment designed to enhance the integrity of the muscles and joints. One learns the “movements” of the machines and fitness instructors rather than movements of creative expression fostered for defensive or offensive purposes. For example, one may go to a gym and do squats and leg presses until his/her legs are raw muscle, but this 54
person will not possess the agility to run up a wall despite his/her physical condition. This sort of skill requires a certain physical agility that can only be obtained through consistent practice with a clearly defined objective. It is important to understand that attributes of agility and physical fitness are separate. Jumping from High Places Hicho no Tsutae is a Koka ninja tradition described by Shigenori as a means of reducing the risk of injury from the impact of a fall or jump from a high place. The shinobi is instructed to utilize a staff or sword scabbard in such a way that when jumping from a height, the scabbard or staff should impact the ground first thereby absorbing and distributing the weight of the body.38 The physics of receiving the ground properly from a height are all about force distribution. If one does not utilize any implement in accord with the classical method, it is still possible to practice receiving the ground emptyhanded. When jumping from a height, be sure to land feet first and collapse the upper and lower body into themselves so as to absorb the impact (preferably going into a roll). Instead of depositing the energy of the fall into one part of the body which could cause injury, one should try to engage as many parts of the body as possible in receiving the ground. One can practice by first jumping from a small height (3’) and solidify to muscle memory the mechanics of receiving the ground. With time one may utilize this ability to jump from great heights such as one story or more. Training Upper-Body Strength 55
Great physical strength may be considered an important attribute of any warrior. In truth, it may be said that one’s level of physical fitness is perhaps one of a few decisive factors in predicting the outcome of a physical altercation. To increase strength and tenacity of the upper body, a trainee of the shinobi ways likely engaged in many of what would today be considered “unconventional” exercises. One example of these unconventional exercises involves manual suspension up in a high place. It has been said that a trainee suspended him/herself from a tree for a duration that could approach an hour to develop the muscles of the arms and hands.39 One wishing to develop strength in a similar way can find innumerable modern methods such as suspending oneself from under a bridge, climbing trees, etc.
Dislocation of Joints 56
The suppleness of the body was maintained to such an extent that one could manipulate or dislocate joints in order to free oneself of physical restraints.40 Swimming In addition to learning how to navigate the terrain quietly, the trainee also became quite proficient in the activity of swimming silently. It has been further remarked by Draeger that the ninja could swim well enough with his/her legs that it was not at all difficult to write while swimming.41 This skill can easily be replicated by an aspiring enthusiast by attending a local pool or some other body of water wherein a method of swimming using ones legs alone while holding the hands high can be practiced to satisfaction. Manufacture and Deployment of Explosives and Incendiaries As evidenced by the manuals, shinobi were wellinformed on the construction and use of explosives and incendiary devices. The devices found within these texts are understandably primitive, usually calling for potassium nitrate as the primary ingredient, but nevertheless the devices should still be respected as potentially deadly weapons given the proper application. Explosive device types found throughout the literature typically consist of hand-grenades and landmines that predominantly function with a basic black powder mixture of potassium nitrate, sulfur, and ash, whereas incendiaries include quick-lit torches of different shapes and sizes as well as airborne missiles (such as flaming arrows). Respecting the hand-grenade, it is noted within the Bansenshukai that a valid application of the device was to 57
detonate it during a night raid so as to evoke diversionary stimulation of the enemy. A proper detonation could aid the allies in effecting a good escape, victory, or employed for other purposes. Its final construction resembles a sphere, consisting of two clay hemispheres with large hollowed centers which are circumscribed by eight smaller hollows that are filled with charcoal. The center hollow is filled with ignition powder, shot, and iron fillings. After the ignition fuse is inserted, the two hemispheres are bound together and wrapped up tightly in paper.42 Another notable recipe for explosives that can be ignited with the strike of a knife calls for the mixture of pine resin, camphor, potassium nitrate, ash, sulfur, and a few other ingredients.43 This example has been included so as to demonstrate the sophistication of the ancient shinobi methods. Self-Immolation If an historical Iga shinobi ever found it necessary to kill him/herself, it is directed that a futon be prepared by circumscribing it with black powder. The shinobi would set fires within the room and commit suicide on the futon. The ensuing fires would then ignite the black powder and immolate the shinobi’s corpse thus obscuring his identity.44 Surveillance and Espionage Pertaining to the espionage skillset of ninjutsu families, one may derive a deeper meaning of what it means to be ninja from the term “kancho”. This word appears in the question and answer section of the Bansenshukai regarding its signification of the people of ninjutsu. When a question is asked as to the origin of the term and its use, Fujibayashi offers up a definition that breaks the term into two character fragments: Kan = gap or opening; Cho = to detect.45 From this one may intuit the 58
understanding that a shinobi specialized in detecting and exploiting the weaknesses of an enemy’s defenses. One required antecedent to assessment of an enemy’s defenses is an immaculate capacity for observation, and indeed the shinobi were quite skilled in this respect. For example, Shochu Kokorozuke no Koto is an art transmitted in the writings of Chikamatsu Shigenori and alluded to in the Gunpo Jiyoshu46 that explains the significance of observing the insects in one’s surroundings. To illustrate this art Shigenori relates a story of two shinobi who became aware of each other’s presence by the activities of the insects surrounding the area. As the story goes, one shinobi who was attempting to infiltrate the quarters of an ally shinobi heard the sudden start of mosquito movement which signaled to him that he should abort infiltration. Likewise, the shinobi occupying the quarters heard the slow decline in cricket sounds which prompted him to be on alert for an infiltrating shinobi.47 Assessment of Truth If one were to summate a comparison of a human being with that of any other known species, it is reasonable to conclude that the most salient aspects of the human being’s evolutionary development, in terms of adaptation and defensiveness, ultimately derive from the human mind. Therefore, to make a human innocuous in most respects, one merely must devise some method to deprive a human being of its capacity to reason or utterly confuse the mind as to the nature of truth and its reflection of reality. To fulfill this intention, it is in good sense that one would use deception. Understanding this, a shinobi must have been armed with the tools imperative to assessing the truth of certain information that may be gathered in the course of intelligence operations. What might these tools be? Answer: The principles of reason. 59
Truth is the result of the correct application of the principles of reason. The first of these is logic. Logic is a science concerned with the soundness or flow of conclusions from their supporting premises. Logic, “teaches us laws or principles by means of which we can test the correctness of any piece of reasoning, either our own or another person’s.”48 The science of logic is today complexed with many rules to be followed in the validation or refutation of truth. But to the shinobi of old, rudiments of logic were likely indispensable to the identification of propaganda. For example, the 4th volume of the Shinobi Hiden instructs the reader to be weary of information received directly or indirectly from an enemy source. In order to establish a value of truth concerning such information, it is advised that the shinobi engage in a logical dissection of the material characterized by a search for contradictions or inconsistencies expressed by various other individuals respecting the same matter of inquiry.49 Situations requiring a shinobi’s assessment of truth no doubt required great powers of observation for the omission of a single detail could prove detrimental to a final conclusion. The Network Veritably the greatest risk to personal security is uncontrolled information about oneself. It is through the collection and subsequent analysis of information about a thing that provides grounds to create actionable intelligence. To keep an ear to the activities of the enemy, massive information networks were constructed by sending shinobi to establish residence in various regions.50 These shinobi engaged in activities that brought them into 60
contact with many people so as to extend the reach of the network over time. When these shinobi arrived in the designated region, they acted in accordance with a tradition that advises to take up the mental mapping of the area by walking and observing.51 In doing this, the shinobi built a reservoir of knowledge that would eventually aid in the accomplishment of his objectives. Evidenced by the Bansenshukai, the secret information networks of the shinobi could have been extended to include different types of agents of varying purposes including: female agents52 (kunoichi), children,53 and local residents. How to Steer the Enemy According to one ninjutsu principle known as Suigetsu no Daiji (The Principle of the Moon on the Water), an enemy spy who has successfully infiltrated allied forces should not be rooted out and killed but rather considered as a potential asset. All that must be done is a conversion of the enemy spy to the cause of the allied forces. Simple enough? To do this, one should extend measures of generosity and kindness to the enemy spy including provisions of clothes, money, food, and advice concerning what is in his best interest. With the use of this principle, the enemy spy will may eventually exhibit sympathies resulting in conversion, depending upon the circumstances, hence affording the allied forces a most valuable tool.54 Another principle, Ura-awase no Daiji (Principle of Secret Connection) detailed in the writings of Chikamatsu Shigenori, offers up allusions to the cognitive acumen of the shinobi respecting the propagation of disinformation among enemy forces via exploitation of psychological probabilities. 61
The principle, when correctly applied, consists of purposively instigating the anger and dissatisfaction of an allied spy. He should become angry with the side he serves and thus be less loyal to its causes. Eventually the allied spy must overhear a plan against the enemy forces that sounds credible but is in actuality a fake. Out of his grudge against his lord, master, etc., the allied spy may long to ‘get back’, so to speak, at who angered him. The idea here is to get the begrudged spy to leak information of a “secret plan” to the enemy side. Now if successfully executed, the enemy may not be so quick to act on the allied spy’s information given the shadowy source (how do you trust a ninja?), so, as the Koka tradition of the principle goes, the propagation of the disinformation can be augmented by allowing a prisoner, possibly from the enemy’s side, to also hear of some “secret plan”. After this, a conduit through which the prisoner may make his escape should be supplied in a manner that seems accidental. The prisoner then may seek out the enemy to divulge the “secret plan”. At this point the enemy forces may act in accord with the disinformation provided, thus allowing the allied forces to gain a decisive victory by knowing in advance precisely what the enemy will do.55 An Iga tradition of the above principle imitates the same with the alteration of one variable – the plan should be real and it should appear that the allied forces are attempting to keep it a secret. After spreading rumors of the “secret”, it is assumed that the enemy intelligence network will pick up the chatter and plan accordingly. The “secret” plan should then be executed with awareness that an allied loss will be incurred, but not for nothing. After this ploy has been executed a few times, the enemy will likely become accustomed to acting on rumors of real plans. This instills within the enemy a confidence 62
that will eventually be taken advantage of by the allied side. When the time is right, another rumor of a “secret plan” should be propagated, only this time the plan should be a fake. Therefore when the enemy acts in confidence on the false information gathered by their intelligence networks, the allied forces will have the advantage of anticipating the enemy’s actions and thus be capable of delivering a devastating blow to their opposition.56 Good Cop To protect an area from the activities of enemy shinobi, it was advised that one openly hire a well-known shinobi and publicize the recruitment. This action was thought of as a deterrent against enemy activities by sending the message that the province is being watched. At the same time, one may augment security by employing hidden shinobi to keep watch over the province.57 These agents are to be respectively referred to as Yo no Shinobi (not hidden) and In no Shinobi (hidden). Assessing Fidelity Following a mission that was carried out to retrieve information, one should be weary of his/her own spies. What if they converted and now are intending to deceive you with false information? To prevent this Chikamatsu writes of Kaeri toi no Koto – the art of questioning one’s spies. The traditions of the art make the admonition that one should not question a shinobi about the information collected from a mission in the presence of other shinobi. This is done so as to prevent the group of shinobi from maintaining consistency of a false story through hearing one another. Instead, one should question each shinobi 63
individually and then compare the information provided to assess for the presence of contradiction that would arouse suspicion concerning a shinobi’s loyalty. The traditions also suggest that one make up a story and then question the shinobi about something that is completely false in order to drive out indicators of the existence of disloyalty.58 Relay Runners In the event that shinobi were spatially distant from one another, how did they convey messages secretly from area to area? Answer: There is an Iga ninja tradition which speaks of utilizing a team of commoners as messengers, geographically spaced at intervals, to facilitate the quick transmission of information from one area to the next in “urgent” situations. The translated text from which this tradition derives doesn’t offer many details concerning all the specific manners and tools that is required for a successful operation, though, one could imagine many potential nuances given that the principle underlying the tradition is to simply find a way to send messages without the enemy knowing. Before understanding how the principle of this tradition can be useful for those of the modern world, we must have a rudimentary understanding of the historical context connected with this tradition. During the Sengoku Jidai of medieval Japan, geographical regions were fractiously fragmented as power shifted from clan to clan; family to family. With so many influential powers vying for the seat of ubiquitous control, it was essential to keep an ear to the activities of neighboring provinces so as to be better prepared to make a decision respecting troop movements or dissolving alliances. For example, it is related in Cummins Iga and 64
Koka Ninja Skills that the brother of Kimura Yasutaka (the ninja master of Koka who had taught Shigenori the Koka traditions) once served the Owari-Tokugawa clan in the messenger capacity. He was known as Kimura Kogoemon, and in his service to the Owari-Tokugawa clan he reported to on a potential insurrection of the Mt. Koya region in 1692. The intelligence report which was allegedly provided by a still existing Koka network was to inform his lord on whether to send troops into the region or determine if the rebellion would be bolstered by more ronin, thus communicating the development of a real problem for regional stability. Before the advent of fiber-optic cables and satellite systems, information concerning distant lands was acquired by the five-senses of a spy; a shinobi. Once acquired, the information would not typically be transmitted at the speed of light (though smoke and firesignals were used), but rather the speed of a horse or human being, and sometimes, the speed of a loosed arrow. The ninjutsu tradition of using ‘tsugi hikyaku’, or information networks staffed by relay runners, then, incorporated the use of commoners (peasant folk) to transmit messages from enemy provinces or even allied territories. The relay would be comprised of messengers who were separated at intervals and would operate under the guise that they were communicating market prices of goods between provinces. If they were stopped and questioned, their intentions were well-hidden and the real message was preserved.59 In a modern world replete with information technology, it is exceedingly easy to send messages far across the planet in the blink of an eye. However while this capability is convenient, it carries with it a certain amount of security risk. One should just well assume that any electronic transmission of any type of information is logged somewhere or a means of breaching the security of 65
these electronic mediums exist. If one wanted to transmit information across great distances without arousing suspicion or leaving a virtual record of the message and maintain the highest level of information security, it is useful to resort to pre-modern intelligence methods such as the use of relay runners. Now as is the case with any message verbally communicated between parties, the message may be subject to the frailties of human subjectivity. Ever play the telephone game? If so then at one time you have experienced how messages can break-down and lose resemblance to the original. With this understanding it becomes apparent that the messengers must be loyal and precisely check the information they receive. In such a low-tech system, how fast could we have expected a message to travel between runners? Given the Itoh’s research is correct, messengers could travel 60-70 miles in a day, but for shorter distances the time required could be much faster depending on the speed of the runner. Diversion and Infiltration For infiltration of a province, and one might even say a compound or fortress for the purpose of spying, Iga and Koka traditions of Yamabiko (echoes) advise that the best use of diversion strategy is to approach the target from a point that is not taking advantage of a full flank of the enemy forces. Chikamatsu’s text from which this tradition is derived does not give information on what diversion should be used nor what to use it for. But the location of the tradition within the text, next to principles for shinobi to use in infiltrating other provinces, indicates that Yamabiko may have also been used for infiltration purposes. For example, if one made a diversion by igniting fires or some other method, then one should not approach from the opposite direction from the point of diversion, but rather 66
approach from left or right compass direction in relation to the diversion. If the fires are put down in the south, one should make his infiltration from the west or the east.60 A Linguist If an operation required venturing to a province wherein the local inhabitants spoke with a different dialect than that which the shinobi was accustomed, problems with execution of a plan could arise. The locals may take note of the regional tongue that the shinobi uses and thereby make an assessment that he is an agent, or worse, the shinobi would not be able to understand anything that was communicated between parties of interest who are engaged in conversation. For this reason, it was considered essential that a shinobi express a mastery of regional dialects – a skill akin to what is required of modern intelligence agents who travel abroad in the course of their duties. As documented by the linguist Haruhiko Kindaichi in the book The Japanese Language, differences in regional dialects were and still are “conspicuous”, lending reason to believe the shinobi had much work to do in attaining fluency: “The everyday conversations of people of Kagoshima prefecture cannot be understood even by the people of the neighboring prefecture of Kumamoto, not to mention those on Honshu and Shikoku.”61 To illustrate how much more difficult linguistic matters could be for the shinobi, Kindaichi further remarks that it was not unheard of that a regional dialect would be encrypted or confused to protect against infiltrating ninja: “[D]uring the feudal ages the Satsuma clan purposely made the speech of its domain unintelligible to 67
outsiders in order to guard against spies from the Shogunate.”62 A shinobi was therefore considered talented if he not only mastered regional dialects but had also traveled extensively abroad and within the nation.63 This is yet another reflection of what is expected of candidates who seek to become modern intelligence operatives. Enervating the Enemy: Ude Karami It is known through ninjutsu texts that the shinobi took the matter of travel between and within provinces with dire seriousness. They were prescient enough to mask their identities with appropriate cover, making themselves appear on the well-trodden roads as common travelers, merchants, and monks, for the nature of their trade would espouse mortal danger if they were to be known for conveying communications against the lord of the region. This was a vital facet of ninjutsu that was coveted enough by opposing lords to the extent that they would employ their own shinobi to thwart the sour prospect of spies infiltrating their lands. If the artificial veneer of the ninja was compromised, by peasant aid or the work of a military functionary, they would have found themselves in a difficult situation wherein pursuit by the enemy could become inevitable. So if a ninja was tailed by an enemy shinobi or perhaps a common foot-soldier, what might we expect him to do in effecting his good escape? The resourcefulness of ninjutsu is vast, and so viable options were not constrained down to a mere handful. He might toss out thorny caltrops to attack the feet of those following; he could race away into the darkness and toss stones into nearby waters to evince an ostensible escape 68
into shadowy their shadowy depths; he may even fix fuses to trees that would be lit in the darkness to confuse his tail; but the single technique we will address today would probably have been employed during the daylight hours to make cautious a single enemy whose mission was to track this spy who had been identified as such. Ude Karami 64 is described as the art of using one’s sword scabbard as a psychological deterrent against a follower. It is employed easy enough, or at least inasmuch as we can induce from the texts. The scabbard was tossed on the ground conspicuously so that when the tail came across it he could not help but raise his senses to the potentiality of an ambush. Meanwhile the evading shinobi was making good his escape. Think about it. Try to envision a time when the common armaments were swords, bows and arrows, spears and pikes. To see a scabbard laying on the ground like this would have surely evoked at least a small measure of caution in whoever came across it. One can imagine this tactic could have been quite effective in affording the evading shinobi more time to create space between he and his adversary.
69
Chapter 3: The Occult Practices and Philosophy of the Ninja
The ninja of Iga and Koka as described by Itoh, were originally bushi (warrior/samurai) who refined their skills of renown through years of in-fighting between various clans of the two regions. Originally, Iga and Koka clans were enemies of one another, a fact supported by their history of frequent contentions. 70
During this period, the Iga and Koka predecessors to the ninja were apt to use area surveillance and methods of mountain navigation to engage in battle with neighboring families. It is in relation to this period of infighting, that the moral quality of the ninja may be questioned in that they were often implicated in acts of thievery and assault.1 Upon the commencement of the Sengoku Era, the men of Iga and Koka came to be valued and employed upon hearing of their reputation for skills of espionage which proved indispensable to military victories. When the Sengoku Era gave way to the Edo Era, ninja could no longer associate themselves with the acts that did not reflect the integrity of a warrior. Therefore in the preservation of their earned, noble status, any semblance of a ninja with a thief was to be thoroughly extinguished.2 The rise of adherence to a shinobi moral code is evidenced within works such as the Shoninki and the Bansenshukai. Morality and the Bansenshukai Given that the contents of the Bansenshukai include many techniques that could be used to effect the empowerment of the common criminal, Fujibayashi recognized the necessity of scribing a guiding moral philosophy within the first chapter of his manual.3 Titled ‘Seishin’ (correct mind), the chapter admonishes the reader that a practitioner of ninjutsu must maintain the proper mindset in all that they do. This correctness of mind consists of a sense of what is “righteous”, loyal, and “benevolent” and includes offering opening for the presupposition that one is “gentle” and kind. Respecting these virtues, one contradiction among the literature that must be pointed out concerns the shinobi’s capacity for loyalty to a lord. 71
Zoughari has written that during the Kamakura period (1192-1333 AD) ninja differed from the “bushi” ideals of loyalty in that they were more concerned with payment for their services than battle recognition.4 But this idea blatantly contradicts what has been written by Fujibayashi, for within the Bansenshukai he states in various places that a shinobi must exercise a strong degree of loyalty to one’s lord.5,6,7 Stephen K. Hayes differs from the claims of Fujibayashi and Zoughari in declaring that shinobi were more committed to the preservation of their families rather than their relations with feudal lords.8 So what is the truth? The Bansenshukai, being a compendium of many Iga and Koka traditions, surely should be considered a reliable source with consideration that the man who penned it was closer to the history, but as the words of a single man offer up one facet of history, it is important to search for contradictions. With reference to Hayes’ claim of familial loyalty, it is complexing to note that the manual of Fujibayashi also admonishes one to maintain an image of non-affiliation with any of the shinobi arts as the times were such that a family member could very well come to serve the interests of a lord counter to those of the shinobi. The historical record related by Zoughari indicates that not all ninja exercised extreme loyalty to their lord, but would flip their allegiances given the circumstantial impetus to do so. Admittedly, there is a possibility that the virtue of loyalty found within the manual was only pontificated upon so as to present ninjutsu in a more honorable light. Whatever the case may be, the contradiction nevertheless exists. Respecting the virtues found within the Bansenshukai, one might ask where they have come from and what are their observed translations into human conduct? 72
Two of these virtuous principles comprise the Five Virtues of Esoteric Buddhism which are also known as the five precepts of Confucianism. These virtues are described by the monk Kukai: “The five virtues are benevolence, righteousness, propriety, wisdom, and sincerity. ‘Benevolence’ is termed ‘not killing’, and it means to treat others as one would want to be treated by them. ‘Righteousness’ corresponds to ‘not stealing,’ and it means to save things and give them to others. ‘Propriety’ signifies ‘not committing adultery,’ and it means to observe the five rites in due order. ‘Wisdom’ corresponds to ‘not drinking intoxicants,’ and it means to make decisions carefully and to reason well. ‘Sincerity’ is a synonym for ‘not lying.’ And it means to act without fail on one’s words.”9
The Ego and a Higher Cause Shinobi eventually came to be motivated in their endeavors by a value system which distinguished them from criminals or rogue assassins and held them in common with fellow shinobi and samurai. In fact the notion that an individual may call him/herself a shinobi upon being armed with the numerous skills of ninjutsu but not the motivating moral philosophy, contradicts what is written in the Bansenshukai. Fujibayashi Yasutake, the man who penned the 17th century shinobi manual makes admonitions that any individual who attempts to use ninjutsu to achieve selfish ends will eventually be harmed as a result.10 This admonition corresponds with Itoh’s observation that ninjutsu was utilized in the preservation of the state and 73
therefore adherence to a moral code conducive to state interests was a requirement for a true ninja. If one ever attempted to profit oneself through the use of ninjutsu, it was taught that the action would ultimately result in harm to the user.11 The reason for this is that the universal causality from which all in existence has been derived, operates in accord with motivating laws that underlie the principles of “righteousness”, “fidelity”, “benevolence”, and “loyalty”. Fujibayashi alludes to the notion that these principles must be adhered to and respected in that they are intimately associated with the ways of heaven, and therefore to contradict them is to contradict that which is above you, be it god, gods, “Buddha”, or whatever deified ascription of the universal causality one prays to.12 Fujibayashi admonishes with polemical prose that for one to disregard these principles in favor of the sensory stimulations humankind is apt to seek, is to act out of accord with the way the shinobi. And so, to be on the correct path, it is most necessary that the allure of temptations of the senses is not reciprocated. In other words, one must not seek to indulge oneself.13 These facts lend support to the idea that ninjutsu was once the art of the self-less for only through the elimination of the ego that is at the root of self-interest and desire, would a shinobi be able to maintain discipline in the face of torture, execution, and the facets of missions which required great mental and physical resilience in tandem with an unwavering loyalty to one’s lord.14 With this, it can be argued that the elimination of one’s ego conveys positive social implications that speak of the shinobi’s purpose in war and peace. The death of the ego signifies one’s birth into a domain of being that disregards the interests of the self. This manner of being bears the collective burdens of a society with a strength that the selfish individual could never possess. Because the 74
shinobi was purposed for the protection of the society through whatever means necessary, including self-sacrifice, it should be said that he suffered vicariously - giving the whole of his life to maintain the welfare of others. This sort of living could hardly be construed to represent the qualities of a criminal. Admittedly, there were probably shinobi who did commit immoral, egregious, and selfish acts inconsistent with the guiding principles of some ninjutsu traditions. However, these sorts of shinobi should not be considered master representatives of what ninjutsu embodies. Zoughari of the controversial Togakure Ryu relates that the knowledge of ninjutsu’s essence is only imparted to those few individuals who possess the “deepest human qualities”.15 But despite this allusion to compassionate, benevolent masters of ninjutsu, one should know that the authentic traditions of the shinobi were oriented to inflict death and destruction upon whoever challenged their prerogatives. For example, Fujibayashi expounds that the killing of one indecent person to save many is justified in accordance with the principle of “benevolence”.16 This principle, he says, consists of being compassionate to all and therefore, in adherence of this principle, one may cut down the individual who robs away the welfare of the many.17 This concern for the “good” of the collective may be what motivated the shinobi to eliminate any person who may have compromised a mission, innocent or not. After all, the shinobi of old were engaged in a militant atmosphere that polarized one’s sense of right and wrong. It was their job to protect their lord and his people. The weight of one life was thereby counted as insignificant in comparison to the thousands of lives his activities were meant to protect. 75
And so it is written within the translated works of Chikamatsu Shigenori on the subject of Iga and Koka ninja traditions, that it is acceptable and required that a shinobi kill any person who overhears a secret that is not to be divulged.18 In-Yo and the Five Elements The historical shinobi understood the world through an applied knowledge of duality – a concept that is found across cultures. White and black, up and down, empty or full, all these qualitative descriptions of the innumerable phenomenon witnessed by the shinobi resulted from a classification system of opposites that functioned through definitions of “In” and “Yo”.19 While the exact origins of the Japanese In-Yo classification of phenomenon is hard to determine, it may be said that it is a nuance of the Chinese concept of yin-yang. Along with the in-yo classification of world objects and phenomenon, Fujibayashi references the Go-Dai alchemical theory which has origins of such antiquity that it is believed to have been first expounded upon by Tsou Yen (350-270 BC).20 This theory, derived from Buddhism explains all universal processes as being the result of interaction between five different energies signified as: Wood, Fire, Earth, Metal, Water. The Go-Dai described by Hayes however is different from what Fujibayashi references, consisting of: Earth, Water, Fire, Air/wind, Void/ space What Hayes describes is the Go-Dai of Japanese Esoteric Buddhism that includes an additional sixth animating element – the mind.21 Death and Life 76
Fujibayashi says that the “primary principle” from which all form is derived, including one’s existence, is emptiness itself –shapeless and all pervasive. In that one’s being is comprised of the various combinations of the Five Elements (earth, water, fire, metal, wood) which are themselves moved into existence through the primary principle, the shinobi should realize that his essence is inseparable from the womb of the universe. With this understanding the shinobi may cast away the fear of death and attachment to the material world. His life and death are one and the same in relation to the primary principle and, therefore, any thought or deed committed against the laws of the Five Elements is itself against the essence of one’s very being.22 As a corollary to this philosophical idea, death should be welcomed with open arms in that the closure of life may be thought of as the return of oneself to the universal source of everything. Speaking further on the truth of death and life, Fujibayashi explains with quite poetic prose that what is called ‘death’ is but an abstract illusion anyway. Nothing truly dies for all things, manifest and non-manifest, are interconnected and arise from and dissolve back into the substance that is the blood of the universe and hence all existence. That which is formed will not truly cease to be but rather will perpetually comply with the vicissitudes of the universe for all eternity.23 Therefore life and death are one. They are only divided by the mind’s preoccupation with duality. With this understanding the shinobi could cast away the fear of death and attachment to the material world; he was able to move beyond the fetters of existential inquests and resolve to live in accordance with the will of the universe. Determinism and the Determination to Die Throughout Fujibayashi’s ninjutsu manual, a motif of a deterministic philosophy resounds. It was his belief, 77
and one might say the belief of other shinobi, that every individual at conception is inexorably bound to a destiny that effuses from universal law.24 Though the choices we make in life seems to promote a strong testament to the free-will philosophy, one should be reminded of the fact that no matter what choices one makes in life, he/she is sure to die eventually. The laws of the universe are incorruptible and immutable in this way. Any attempt to escape these laws is to attempt to remove oneself from existence. To illustrate, consider the manner by which a plant grows and comes to bear fruit. The entire potential of a single plant is already determined by the seed from which it sprouts. One may augment the growth rate of the plant by providing good soil and adequate sunlight, but no matter how many choices one makes in the care of the plant none of them can take away the eventuality of death. The plant will run its life course sprouting, maturing, and bearing fruit, regardless of the environmental variations we might impose (unless we don’t want it to live to begin with) because its potential has already been determined. A human being’s life is like this. We may choose to take this direction or that, deluding ourselves into believing we have control over life. We may even begin to alter our genetic predispositions with new medical techniques such as gene therapy so as to extend the number of years we can enjoy. But no matter what choices we make, we might never escape death. It is there, always lurking. So it is best to accept the eventuality of one’s death right away. Shugendo What spiritual practices might have aided the shinobi in the elimination of the ego or the development of Fujibayashi’s Seishin? For the ninja of old, it has been said 78
that this “correct mind” may have been attained by subjecting oneself to intense physical and spiritual training in relative isolation via Shugendo practices and rituals.25 “Shugendo” translated as the way of ‘training and testing’26 is a religion originated by the mountain monk En no Gyoja (634-706 A.D.) that has been characterized as a blend between Shintoism and Buddhism.27,28 According to Man, many ninjutsu practitioners, some formerly peasant farmers, immersed themselves in the difficult ways of Shugendo so as to absorb the knowledge of the yama-bushi (mountain ascetics – one who trains in the mountains) which was thought to be a source of immense supernatural power.29 True to its name, the religion has a reputation for its harsh “shugyo” oriented method of spiritual refinement that may be characterized as a perpetual test of one’s inner and outer strength. Indeed, Shugendo monks practice(d) many rituals that would test the limits of one’s mortality, displaying to the observer a certain element of physical difficulty that only the devout may endure. For example, one such practice consists of a winter seclusion from technological comforts high up in the mountains that is undertaken with the objective of attaining special spiritual powers, including the ability to walk through fire and subject oneself to the insult of boiling water.30 Such rituals seem on the surface to be testaments to the reality of attained supernatural powers, though, to be sure, the implications of such an observation may be debated. Regarding this debate in relation to the ninja practitioners of the kuji, it has been noted by Kevin Keitoshi Casey, in his book The Ninja Mind, that the ninja were not concerned with the particular details of how the kuji rituals worked, but instead were thought to approach the matter of the kuji with a sense of pragmatism, putting emphasis on ascertaining the reality of whether or not the rituals could aid in the development of great power.31 79
A Ninja’s Shugyo and Shugendo Shugendo pilgrimages are physically demanding and therefore those who endure the pilgrimages not only triumph with an understanding of their physical limitations but also a mental attitude that allows for furtherance of human potential – a characteristic essential to the composition of the historical ninja. Ostensibly the most difficult of Shugendo training is a pilgrimage known as Okugake. This pilgrimage consists of traversing a distance of 80 kilometers on foot through the mountains within a period of a few days. The route is said to be treacherous and unforgiving as people go missing each year from the pilgrimage path.32 For what reason does one of Shugendo subject the body to such difficulty? Answer: these shugenja (one who practices Shugendo) were heroes of their respective communities in that they suffered for the greater good of their fellow human beings. Their venture and hermitage within nature was, in the past, endured with the intent to retrieve knowledge and power from the spirit realm that could protect the community from whence they came.33 As may be intuited, only the most devout were known to attempt these practices indicating the presence of a mental fortitude which has been affixed to the public perception of a shinobi. This connection of Shugendo with ninjutsu may be further supported with the writings of Itoh who characterized ninjutsu as a method of intense spiritual and physical conditioning that leaves the practitioner with a tenacious capacity to endure through the most testing and “brutal” of life-events.34 The acquisition of such physical, mental, and spiritual fortitude was the aim of intense shugyo or “tanren”, a method of conditioning the mind and body to “challenging” conditions by consistent exposure to 80
harsh natural elements and extremely difficult physical training. Another link between ninjutsu and Shugendo practices resides in what is known as the kuji goshin ho of ninjutsu. This kuji goshin ho is an occult method of selfprotection that utilizes various hand postures and finger intertwinements (mudras), concentrated intentions (mandalas), and spoken vows (mantras) that are believed to enhance one’s sensitivity to his/her environment when executed properly.35 It is salient to note that within the ritual practices of Shugendo there exists a method of demon exorcism known as, “the kuji 九字 ceremony which utilizes nine mudras and nine formulas to draw on the power of supernatural deities.”36, a fact that evinces an influence of the ritual on the kuji goshin ho. Also within the teachings of Shugendo is a ritual known as ‘Takigyo’ that is executed to purify the mind and body of all negativity by standing beneath the torrent of a freezing waterfall and chanting mantras that are thought to invoke the powers of the ‘kami’. Koshikidake states that the “kuji-in”, which consists of performing nine specific intertwinements of the hands and fingers along with invoking a certain mental state, is used prior to entering the waterfall.37 And so the idea that the kuji goshin ho of ninjutsu has associations with the mountain religion should not be considered a speculative notion, but rather a substantiated fact. Furthermore it should be noted that modern day ninjutsu practitioners still engage in practices that harken back to their Shugendo roots. For example, within both Koshikidake’s and Casey’s texts on Shugendo and the kuji respectively, Stephen K. Hayes appears in the full garb of the Shugenja performing what seems to be a ‘Taikgyo’ ritual. Kuji-In and Ninjutsu 81
As to the exact origins of the kuji goshin ho, this author may not state anything definitive. However, it is interesting to note that the nine finger entwinements of the ninjutsu kuji goshin ho have a precise resemblance to the Nine Esoteric Seals of Buddhist qi-gong38 which has the origin of its nine spoken command characters set in the 4th century writings of master Ge Hong39 indicating a Buddhist influence. This Buddhist influence validates the idea that the teachings of the kuji were carried into Japan from China more than a thousand years ago as the religion spread. This claim is further supported by a modern day practitioner of Kuji-In known as Francois Lepine who states in his book Advanced Kuji-In that the kuji rituals originated with Hinduism in India and were later carried into China.40 The Romanized vows of the Chinese command characters and the Japanese jumon are compared here: Nine Jumon Vows of Ninjutsu’s Kuji Goshin Ho = Rin, Pyo, Toh, Sha, Kai, Jin, Retsu, Zai, Zen.41 Nine Command Characters of the Baopuzi by Ge Hong = Lin, Bing, Dou, Zhe, Jie, Zhen, Lie, Zai, Qian.42 The stated purpose of the nine command characters of the Baopuzi is to keep evil away, thus evincing further similarity to the stated purpose of the ninja’s jumon vows. In contrast, Lepine claims that the purpose of practicing the kuji is to attain self-knowledge, though he acknowledges that others may purpose the kuji in accordance with one’s varied intentions and needs.43 Therefore, kuji-in practice should not be primarily regarded as an artifact of ninjutsu despite its associations. The principal functions of the ninja’s kuji rituals, being those of supernaturally derived self-protection, can, 82
according to Hatsumi, be expressed by individuals who have no prior experience or training with the occult rituals.44 Consequently, one might ask why bother with seeking a preceptor of the ninja’s kuji goshin ho? Practicing the Kuji Stephen K. Hayes, Francois Lepine, and Kevin Keitoshi Casey maintain that the kuji cannot be apprehended from mere texts alone but can only be learned under the guidance of a competent teacher.45,46 If this is so, one who has consulted the literature may have conjured up the following questions. Firstly, who taught the original preceptor of the ninja’s kuji ritual? Understandably, deep knowledge takes time and, in many instances, generations to develop. Therefore a competent teacher of this clarified knowledge may be necessary in instructing a student of the kuji. However, it nevertheless should not be assumed that one cannot learn the kuji without a competent teacher, though the acquisition of deep knowledge respecting the kuji without the guidance of a teacher has not been ascertained. Secondly, Hatsumi of the Togakure Ryu has stated back in 1988 that he would not teach anyone the secrets of the ninja’s kuji until his/her taijutsu had become perfected. In fact, he finds the acme of excellence that is required prior to his preceptorship of the kuji to be of such a rarity that one would do well to just pretend the kuji do not even exist, as one will not likely attain the requisite candidate status.47 In the same conversation Hatsumi explains that the essence of the kuji is not exclusive to ninjutsu kuji training, giving examples of how physically inexplicable actions that connote supernatural power, such as moving out of the way of an incoming punch that one does not see, can be performed by people without any training in or awareness of the kuji.48 In addition to this, Hatsumi 83
declares that there is “nobody” who has attained the characteristics suitable to serve as a vessel for the kuji teachings. So one must ask, where has Stephen K. Hayes attained his kuji training if not from Hatsumi? This author has chosen not to pursue such a triviality but encourages the reader to seek out the answer if it peaks an interest. Now we shall turn to the content of the kuji rituals. As the precise details of how kuji-in is to be performed are not forthcoming within the literature on ninjutsu, one must alternatively rely on a paucity of other sources not directly affiliated with the historical shinobi arts. According to Lepine and Hayes, each of the nine kuji are associated with a particular philosophy that is to be transmitted to the student by a competent master and thereafter contemplated while executing the assigned mantra and hand-seal (mudra).49,50 The kuji are to be advanced through in a systematic manner, beginning with the philosophical contemplation and mastery of Rin.51 Each kuji after Rin builds upon the philosophies and ramifications of the previous seals - one does not skip around in the practice. A very brief eclectic rendition of each character’s philosophy is as follows: Rin:
The practitioner comes to recognize that he/she has the right to exist and also cultivates a faith that the universe guides the practitioner’s life.52 Alternatively one trains his/her attention on cultivating a mind free of disturbance along with a powerful spirit unperturbed by life’s difficulties.53 Also, the Rin seal is utilized to invoke strength for the endurance of adversarial situations.54
Kyo:
The practitioner comes to believe and understand the karmic cycle of retribution for one’s actions in terms of energy exchanges and thereby recognizes 84
his/her power to guide life outcomes while also learning to channel subtle energies.55,56,57 Toh:
The practitioner holds to a philosophy of adaptation, flexibility, and resilience in relation to the vicissitudes of life events, operating in harmony with natural law.58 Also, one may channel the intention to be unyielding and full of courage when faced with a difficult life situation.59 The seal of Toh is also associated with the development of one’s intuitive abilities.60
Sha:
The practitioner integrates the philosophical saliencies of the preceding three seals to declare the power and right to channel one’s energies for necessitated purposes including the healing of others and oneself.61,62Alternatively the practitioner may cultivate the power of Sha to enhance control of one’s body and that of another.63
Kai:
The practitioner comes to value and practice a philosophy of loving compassion for all through recognition of one’s existential origins.64 He/she recognizes all human experiences as inexorable manifestations of the universal mind, and that the universe therefore experiences itself through the activities of all things. As a corollary to this, one might view difficult life situations as a cue to look deeper into the root causes of one’s suffering. One’s life has value and purpose determined by the reality of that one’s life is immutably intrinsic to the overall structure of the universe. In that one’s intrinsic relation to the universe is recognized, supernatural or ‘extrasensory’ capacities of intuition may be developed through a connection to the universal 85
mind.65 This enhanced intuition is thought to aid the shinobi in detecting danger before it manifests.66 Jin:
The practitioner brings to fruition the ability to speak and truly listen to, or intuit the thoughts and intentions of others.67,68,69 A general openness to new information becomes a characteristic of the practitioner. The philosophy of Jin is a synthesis of preceding seal philosophies.
Retsu: The practitioner is advised to approach all the various phenomena and objects of life with a mind of innocence and receptivity. Over time, the practitioner is believed to be capable of accessing subtle realms of information not typically available to the common individual.70,71 Zai:
The practitioner comes to view one’s being as essentially spiritual in nature72 while merging oneself with the source of all creation. The inseparability of one’s manifest existence from the universal scheme is recognized and becomes a source of power in actualizing the will of spirit.73,74
Zen:
The practitioner cultivates the ability to ‘disappear’ from the less spiritually inclined entities of the universe.75 Complete mastery of this kuji is associated with the attainment of enlightenment.76
Hypnotism It has been claimed that the occult practices of ninjutsu incorporated an element of hypnosis that functioned in the capture and control of an enemy’s mind.77 However this idea contradicts what has been promulgated by the 20th century Japanese historian of ninjutsuGingetsu Itoh; muddying the waters of truth. In his work, 86
Itoh accentuates an emphasis that historical ninjutsu has no relation whatsoever with hypnosis of any kind.78 True, the ninja were known to utilize various diversionary tactics in order to “guide” the enemies mind, but in no manner should these instances be construed to support the notion that hypnotism held a highly cherished place in the shinobi arts. Now as has been previously iterated in the opening statements of this present work, there remains the possibility that some heretofore hidden ninjutsu traditions incorporate “hypnotism”. But unless documentation is provided any assertion of ninja training and tactics involving hypnosis is dubious. The philosophy which guided the skill of the shinobi was not attained early in life but rather was the result of a lifetime of practice.79
Matters of Prudential Conduct Just about everything a shinobi did was probably well-reasoned. For example, one principle of conduct that shinobi were advised to adhere to is that of not lying.80 This advice may seem quite ironic given that the shinobi functioned through deceptive means, but upon closer inspection one finds that the reason lying should be avoided is actually a prudent strategy that holds to the air of deception. The principle is meant to foster the development of others’ trust in the shinobi as an honest person so that, when deemed appropriate, a lie will be taken as truth. Concerning the vicissitudes of life, it has been said that a practitioner of ninjutsu must never become surprised by what life brings – harkening to the cultivation of an ever clear and calm mind.81,82 87
Shinobi Code of Conduct Assembled below is a succinct list of behaviors that comprises a code of conduct. The majority of these behaviors are delimited by Fujibayashi in ‘Seishin’, Volume 2 of the Bansenshukai.83 As one may infer from the following points of conduct, the historical ninja seems to have acted more as a functionary of higher philosophical principles than as an incorrigible criminal without discipline or assassin without conscience. 1. Do not lie 2. Do not steal for self-interest 3. Do not cheat 4. Do not fear disgrace or shame 5. Do not be greedy 6. Do not act impetuously 7. Do not joke 8. Do not drink 9. Avoid the allure of lust 10. Do not ally yourself with unprincipled people 11. Cherish truth 12. Respect your parents 13. Value the higher principles of ‘benevolence’,’fidelity’, and ’righteousness’ instead of valuing the pleasures of the human senses
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Chapter 4: Warfare Principles and Ninjutsu
While not a martial art, anyone who studies ninjutsu will find that its principles suggest the cultivation of flexibility in mind and body –in thought and action that allows for adaption to the total circumstance. One must identify the problem and then use the ever potent salience of human cognition to create a solution rather than beat it to a pulp with aggressive implements. The maturity of ninjutsu as a self-protection method can teach us to think outside the metaphorical box of our weaponized hands and feet in creating a solution to our problems of self-defense. It can teach us to respond to our problems with tact and intelligence, and this is why the study of ninjutsu still matters. Fujibayashi states that while the specific methods or techniques of the old shinobi can be effective and are to be regarded with high-esteem, it is more important to understand that there are principles which underlie these methods that may be adapted to any circumstance.1 The principles of ninjutsu in this regard are timeless and 89
(theoretically) infinite in their properties of adaptability. Therefore the individual who sincerely studies them is sure to find a useful application that may be incorporated into his/her self-defense method. For example, Shochu Kokoruzuke no Koto, is the aforementioned art of paying attention to insects in one’s environment. One may read Shigenori’s words once and feel content that an understanding of the art has been attained- ‘just watch the insects for signs of human activity’. But if one peers deeper in between the lines, it becomes clear that what the art is predicated on is a principle - in this instance, the principle of situational awareness. By applying this principle to a modern context, paying attention to the activity within one’s environment, one may come to cultivate a knowledge of meaning behind superficially inconsequential events. The hasty flight of birds from a wooded area is no longer perceived as an insignificant event but is recognized as a signal that a potential predator is among the trees. As one continues to pay attention to the environment, associations of objects and activity with various phenomena begin to take root in the mind, laying a depth of knowledge about one’s surroundings that the average person doesn’t cultivate. Now, it would be wrong to assume that one could still practice true ninjutsu this day for, as established in previous chapters, true ninjutsu was originated for warfare purposes of the previous centuries. Fast-forward to the 21st century and the spy-game has changed dramatically in terms of techniques, tools, and weaponry. Where the mud-encrusted scout once provided tactical intelligence on enemy troops by silently enduring through the vicissitudes of the elements, the camera, satellite, and drone have now become the finest apparatuses for the acquisition of battlefield information. 90
And even the spy masquerading as a wandering monk, has been replaced with the fabrication of deceptive online identities that prowl among the hyperlinks of social media and the world-wide-web. Today, the warfare functions of the ninja have been replaced with the rise of electronic surveillance technologies, information dragnets, special-forces, and the variety of personnel and services of three-letter agencies (CIA, FBI, NSA, etc.). It would be wrong for one to attach the term ninjutsu to any of these examples for it would imply that true practitioners of ninjutsu have always been active, even from the time of 17th century Japan when the skills were reportedly dying out. No, true ninjutsu is no longer practiced, but its principles and techniques still live on within the manuals of Natori Masazumi, Fujibayashi Yasutake, Chikamatsu Shigenori, the Hattori family and many more. What follows below are a few examples of how ninjutsu principles are timeless, and are therefore still applicable to modern conflict and the mundane. Within Fujibayashi’s manual, ‘Shochi I’ of Volume 4 contains ’10 articles’ that convey potential benefits for commanders who utilize shinobi intelligence and their skills in formulation of battle plans against the enemy. These articles are listed within the Bansenshukai with roman numerals applied by the translator. The two titles below include the article number and a summary title of what the article contains regarding their intrinsic principles, followed by this author’s renditions of a modern day application: 1.Infiltration and Observation/Analysis of Quantitative Information 0 The first article explains the advantageous use of shinobi in gathering intelligence of the enemy’s land, 91
troops, fortifications, and potential points of ambush that may be quantitatively defined. The shinobi should be deployed to the geographic region of interest prior to the inception of battle. He/she can then gather battle critical information which includes dimensions of roadways, troop number, number of fortifications, fortification integrity, geographical saliencies (i.e. forests, valleys, mountains, rivers, etc.), and more. The shinobi can map the gathered information or memorize it depending on the circumstances.2 0 Modern Application: This principle may be committed to a variety of mundane dilemmas and conflicts given that one has the creative capacity required to apply it. The principle is to know as much as on can about the enemy’s objective properties. If one is aware of say, an upcoming camping experience in an area one knows little about, he/she may apply the above principle to effect a better plan for the trip. For example, a modern rendition of this principle would include visiting the area in advance and scoping it out with a video camera taking note of indicators of potential predators, water sources, the type and extent of vegetation, and locations of various other useful facilities or resources. The more information gathered, the better. This information can then be integrated into the plan for the trip. Agreed this is a mundane example, but remember that the potential applications are innumerable. 2. Infiltration and Observation/Analysis of Qualitative Information 0 Like the previous article, this one speaks of infiltrating an area of interest prior to battle. The article differs from the first though in delineating what type of information could be gathered. Instead of focusing on 92
predominantly objective/quantitative information, the historical shinobi may also be used in acquiring information of a subjective/qualitative value. The shinobi can return to the allied commander with details of the enemy’s internal atmosphere (emotions, level of thinking, etc.) along with other troop attributes of the enemy that can thereafter be exploited. Specifically, the shinobi can observe for the enemy’s quality of training, moral disposition, diplomatic connections, and capacities for valor/bravery.3 0 Modern Application: Utilizing modern surveillance technologies, one may covertly monitor and analyze any given target for an idea of his/her psychological attributes. Psychological Operations The espionage aspects of shinobi-no-jutsu have roots in a careful study of Sun Tzu’s Art of War, a text that continues to be of service to modern military tacticians. Chikamatsu Shigenori relates to his readers that Iga and Koka traditions of Shinobi-no-jutsu put an emphasis on thoroughly studying Sun Tzu’s work, in particular his exposition on spying and spies.4 This specific section of The Art of War is rather short, consisting of merely a few pages within the translation available to this author. Admittedly though, this compactness can be deceptive, allowing for its inner secrets to be ever elusive to the one who does not read between the lines and recognize the potential applications of principles rather than specific techniques. Respecting this section, what is of special interest for any individual investigating the connection between shinobi operatives and modern day psychological operations is Sun Tzu’s instruction to utilize “expendable” spies to effect the dissemination of false information among the enemy.5 The principle of spreading disinformation or 93
misinformation against an enemy is contemporarily classified as “propaganda”, and is a principle that has been accoutered with the equipment and precision of modern day armies for psychological operations. Harkening to Sun Tzu’s directive for manipulation of the enemy through information, FM 3-05.301 titled Psychological Operations Tactics, Techniques, and Procedures declares that the purpose of a psychological operation (PYSOP) is to “convey selected information and indicators to foreign target audiences…to influence their emotions, motives, objective reasoning, and ultimately the behavior of foreign governments, organizations, groups, and individuals.”6 Adding even more contemporary semblance to Sun Tzu’s principle of utilizing expendable spies for propaganda dissemination, it has been remarked that media of modern day psychological operations, depending on the situation, “may have to be disseminated by covert means, such as agents who risk their lives to transport and distribute the materials.”7 In contrast to “psychological operations” of the time period wherein shinobi operatives were likely participant, contemporary PSYOPs are amplified in effectiveness and technical span by the emergence of unprecedented advancements in “mass communication” of the electronic and print type.8 Rather than relying on Yabumi 9 letter drops or the oration of a chosen spy or group of spies to disseminate propaganda, one could imagine that modernized principles of shinobi-no-jutsu would now be colored with particular techniques that incorporate leaflet drops from airplanes, radio/cable/ internet broadcasts, and various other mediums of message dissemination. Respecting single agents engaged in a massive PSYOP, a modern technique for spreading information conducive to military objectives calls for the utilization of mannerisms, apparel, linguistic colloquialisms, and comportment that reflects the image of a “common man” 94
which superficially seems to identify with the particular audience that is being targeted.10 The principle of this ‘chameleon effect’, for gaining rapport with a target population for eventual manipulation through understanding it, can be derived from ancient ninjutsu manuals. For example, Fujibayashi discloses in the Bansenshukai the importance of learning, for intelligence purposes, the ways of the people of a given region including their habits of language and dress.11 The Shinobi Hiden advises the same12 and Chikamatsu Shigenori expatiates on a Koka ninja tradition that duly advises a shinobi to understand the “character” of a people for infiltration purposes13, and one might add, the effective dissemination of propaganda along with casual intelligence gathering activities. In his book The Master of Disguise, exCIA operative Antonio J. Mendez discloses how one particular propaganda campaign he was engaged in was tailored to take advantage of the Buddhist belief system of the people targeted. This is obviously impossible to do without first acquiring a good understanding of the target population’s beliefs and culture. Guerilla Warfare and Incendiary Devices Modern texts on guerilla warfare have parallels to the guerilla tactics of shinobi, particularly in the use of incendiary devices. For example, it is well-known that shinobi were used to infiltrate enemy fortifications to set them ablaze. This tactic facilitated the division of enemy forces, as many men would have to be dispatched to put out the fires. While confusion ensued, the other enemy troops would find themselves engaged by a shinobi-allied strike team. The U.S. Army Special Forces Guide to Unconventional Warfare contains techniques and recipes for incendiary devices to be used in sabotage of wooden structures as well as other combustible targets. This evidences that the 95
principle underlying the shinobi saboteur is still alive and well within modern armies. Cameras and Counter-Surveillance In modern society, technology has given criminals new options of approach in targeting a victim for violent, extortive, or other types of crime. For this reason, it is important for the individual interested in self-defense to expand one’s awareness of real and potential vulnerabilities that could be exploited by the technologically savvy criminal. For instance, surveillance technologies take many unexpected forms which can afford the user significant advantages over the selected target. These technologies are likely to be simple respecting their components, consisting of nothing more than a microphone with some sort of camera. But what is important to remember about surveillance systems is that they can be disguised to look like any other mundane, innocuous item. The two pictures below (fig. 5.1) depict a personal computer carrying bag that has been modified to contain a camera which has been discreetly installed into one of its side panels. The contained camera is hooked up to its own battery supply and a portable recording device for digital video (DVR). A system like this may be bought or made by any willing individual and then planted within the vicinity of a target to gather data without arousing suspicion.
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(fig. 4.1) The selected guise of a hidden camera can come from an infinite variety of possibilities, and so the system can be constructed to look like a tree, a pen, a coffee mug, an electrical outlet, etc. Because the number and form of surveillance systems cannot be reliably predicted, a potential victim would be better off simply expanding his/her awareness of the possibility that at any given time one could be the target of some sort of covert surveillance. Along with this awareness, one should resolve to make feckless the very function of surveillance systems by exhibiting unpredictable behavior. This can include breaking patterns of coming and going, leaving home at arbitrary times, and even setting up counter-surveillance (deploy your own system to watch for suspicious activity). Whatever resolution one chooses, the essential point here is to know the tricks and tools of the enemy, for only by knowing what technologies exist can one construct effective counter-measures against those who would maliciously use them. How might someone use surveillance technology for malicious ends? In general, surveillance methods are used to gather information on the intended target of interest which would inform future tactical decisions. In protecting oneself against surveillance it is important to note that adequate surveillance prior to an assault or an attack is a patient procedure that does not owe allegiance to any side of a conflict. For example, a major topic of public debate as of late has been what to do about terrorism, as the army of ISIS has been receiving recruits from the U.S.. Some think an attack can happen here any day now. And as a deterrent against such potentiality, the Boston Police Department has promulgated a “brochure” on behaviors and actions 97
designated as indications of terroristic activities and intentions.14 These indicators include specific surveillance behaviors such as: 1. 2. 3.
Deliberately initiating activity which elicits a response from law enforcement in order to take note of “response times”. Photography and video recording of specific places and events. Graphing a map of the area.
Unfortunately, as evidenced above, terrorists employ the same sorts of warfare principles as the shinobi of history. Therefore by studying ninjutsu, one can come to develop a counter to terrorism in that the potential victims of terroristic activities are, to a degree, educated on the tactics of terrorism (know the enemy). Corrupting the Nature of Security Work as a security guard or watchman is rather simple, observe the environment and report if anything is amiss or out of place. Skills of observation and memory are key to serving well as a security guard, for if you lack these essential skills, one might get the better of you by breaking in, stealing, or otherwise manipulating personnel to gain access to what they seek. On this note, of manipulation, it should be pointed out that the very function of a security guard or watchman, particularly that of observation, can be exploited for malicious or deviant purposes. Tendo Chido Narai is a chapter of the Shoninki which offers insight as to how this might occur.15 Natori explains therein, among other things, that shinobi should possess a high level of skill in swaying the sense-mediated observation of sentinels or general onlookers up toward the sky, or down low, depending on the target of entry. 98
For example, say one desired to enter a highly guarded area by way of a tunnel intrinsic to the facility, but it tends to be guarded, at least tenuously, by foot patrols. To insure the plan to enter in such a way, the infiltrator might implement a strange display of lights (say fireworks, a holographic projector, or a fleet of Chinese floating lanterns, etc.) in the sky to direct the attention of the guards away from the path of entry and towards the heavens, for the show of lights above is indeed something strange and anomalous to take note of. Only the seasoned or astute sentinel would question whether such a ploy was indeed meant to distract from potential gaps in the secured perimeter. Likewise, if one desired to enter from above, say a roof, the intelligent infiltrator would employ a distraction on the ground below. There are many ruses that one can think of that might suffice a particular situation. A partner could feign a heart attack or sudden onset of illness, perhaps even rudely argue with a doorman to make a scene, meanwhile the infiltrator would enjoy the convenience of entering the facility by a window or other roof-bound entrance while security is distracted. Gifted social engineers and common crooks alike might employ the principle of swaying attention to the heavens or to the earth, so it is important that the discipline of a security guard or watchman is such that there is awareness of his/her own weaknesses. It is truly remarkable how the very function of security can make the defended area insecure.
Chapter 5: Incorporating Ninjutsu Principles into SelfDefense 99
‘Self-defense’ is a term that connotes the protective actions one takes to fend off a physical attack. It is a term most frequently encountered within the domain of martial artists who may stylize ‘this or that’ technique of a traditional art in such a manner that conforms it to modern trends in assault/battery scenarios. In this respect, it may be said that many arts succeed in providing some form of useful training to students interested in ‘self-defense’, insofar that consensus relates the term to physical attacks of the fists and kicks variety (sometimes weapons). However, what I aim to express is that notions of ‘self-defense’ should not be constrained to the facets of physical, hand-to-hand combat, but rather the term should extensively represent an everevolving concept protecting oneself against virtually any potential detriment or attack on the mind, body, or spirit. In this regard, true ‘self-defense’ may be considered to comprise a way of living; a lifestyle that mitigates injurious potentials and never ceases to emphasize the imperative of evolving one’s defenses in parity with the evolution of crime and violence. Understandably, if one prepares everywhere, one will be weak everywhere, or so the adage goes. But consider this – all techniques of self-defense are predicated on easily absorbed and adaptable principles. If you understand the principle, you may be better equipped to work out an effective, specific defense to whatever ‘self-defense’ issue you face. “Principles, not Techniques” Let us look to the Bansenshukai and see if any of the principles therein parallel or compliment modern ideas of warfare and selfdefense. Firstly, Yasutake unequivocally writes that shinobi are essential to mastering the art of war.¹ His reasons stem from the principle of warfare popularly attributed to Sun Tzu which admonishes the reader to ‘know the enemy’. To do this is the function of intelligence which was the key tradecraft of the shinobi. 100
In Yasutake’s time, and prior, gathering intelligence on the enemy typically involved old-fashioned human observation. The shinobi would sneak behind enemy lines and surreptitiously accrue as much intel as possible before venturing back to allied territory. It was a very dangerous process, quite different from the specific methods of modern intelligence that rely on the high technology of satellites and social media platforms. Where the ninja once used stone pencils and paper to draw up maps of enemy fortifications, modern warfare practices employ the 1.8 gigapixel ARGUS-IS spy drone. Again, the specific technique doesn’t matter to the ‘self-defense’ mind. What matters is the principle of intelligence present in both the ninja’s and the modern soldier’s techniques. It is the principle of intelligence that serves as the basis of new intelligence gathering techniques. By understanding this, effective ‘self-defense’ can be created for any situation, you simply must study the principles of violence and warfare (along with crime and psychology if desired). Now, a quick internet query of the term ninja or ninjutsu is sure to yield an abundance of results which imply the existence of a comprehensive “ninja” hand-to-hand self-defense system. From Stephen K. Hayes’ To-Shin Do to the Bujunkan, along with less reputable “masters” of ninjutsu who have peddled dubious “ninja” techniques, one is sure to be impressed with the notion that the ninja art of self-defense has been wellestablished…somewhere. Upon viewing the wares of this instructor or that, it may be concluded that the quality of these supposedly authentic ninjutsu systems varies from one to the next (my personal favorite being the fine work done by Yoshi Sheriff of Akban which exhibits an exceedingly precise finesse in movement and skill). But the allure of ninjutsu as a self-defense system operating in the realm of physical altercations (i.e. grappling, striking, etc.) is provably deceptive when viewed through the lens of history. 101
Did the ninja, aka shinobi, have skills with the foot and fist? Of course they did! Is there a particular brand of ‘hand-to-hand’ combat that is exclusively tied to the shinobi? This is where things get dicey. We will look for answers to these questions, but first, here are some important points to bear in mind: 1. Shinobi-no-jutsu was an adjunct art of samurai who, prior to learning shinobi-no-jutsu skills and traditions, were often already highly trained in a variety of combat skills which included hand-to-hand styles. Logic would have it then, that a ninja’s method of fighting was predicated on samurai prelects of combatives and could therefore vary from clan to clan. 2. Nowhere, in any shinobi-no-jutsu texts (such as the Bansenshukai, the Shoninki, Chikamatsu Shigenori’s scrolls, the Shinobi-hiden or Gunpo Jiyoshu) is there an inkling of hand-to-hand fighting techniques depicted, or even expatiated on. 3. In speaking of ninjutsu, it is impossible to establish the credibility of a particular system without historical documentation, as the ninja are warriors of a chronological period that has been buried by the sands of time. To study history, we must rely on texts, relics, and other archaeological evidence, and cannot resort to the mere word of alleged “masters”. We now exist in the 21st century, not feudal Japan, so we must resource historians and archaeologists to verify the authenticity of a ninjutsu system. I am not an historian by degree or profession. I am a commoner who has taken the time to study historical texts on ninjutsu in order to construct conclusions about this appealing but misunderstood art. That said, I will also tell you that I am a former student of To-Shin Do (3 years or so) and thereby have gleaned an insider awareness of this particular art which has 102
fomented an unpalatable conviction that true ninjutsu is only marginally reflected in (at the least) the dojo I attended and (at the most) in all other TSD dojos. This process of cultivating truth concerning matters of ninjutsu, has thus far taken me 8 years and has been, at times, difficult as I strive to move along a path towards clarity. Ninjutsu is something close to my heart, so I will not abuse it by pretending to be without an awareness of the texts that define it (i.e. by exalting “ninjutsu” dojos). The translated texts are quite clear, true ninja have long ago departed this realm. What we have of their traditions are vestigial remains. I know the keen of you will point out that, in my not being Japanese, or speaking the language, that I am deluded to believe I can grasp a full understanding of the art. This is a fine criticism. But I have to ask, who does have a full understanding of the art? Can you point him/her out? Also, is the art defined by particulars of language or should we not be so naïve to think principles are delimited by native tongues? The principles of ninjutsu are the wellspring of the art’s essence. By understanding the principles, you will understand ninjutsu. By understanding these principles, you will know the value and extent of ninjutsu as a self-defense system. The texts tracked down by Antony Cummins and translated by Yoshie Minami are quite sufficient for the purpose of inferring or deducing these principles. So, where does this leave us regarding our question of ninjutsu and self-defense? I will share some of the art’s salient principles. 1. Recognize how information can make or break you. The shinobi of old were adept at spreading propaganda instrumented to twist the psychology of the masses. In this information-rich era, it is important to learn how to 103
recognize truth so as to avoid being deceived. Rudiments of logic were indispensable to a shinobi as it was often the situation that he had to cut through the misinformation and disinformation spread by enemy ninja. On another note, you should understand that everything we do evinces information of some variety. What you drive; how you dress; your internet traffic; the content you put on social media; whether you plant flags in your yard; whether you speak with confidence or prefer not to speak, all of these offer insights into your personality and inner psychology. How do your enemies, if you have any, perceive you? 2. Be prepared to endure through difficult times. The universe is unpredictable, so to go about your merry way without any thought towards cultivating a preparedness plan or a hardy mentality is inviting pain. Shinobi, for instance, were known to have extensive bush-craft skills that afforded them a measure of survivability should a difficult situation arise (this is a most basic “selfdefense”). This does not mean you should go out and learn how to live off the land (though it can’t hurt), but rather this means you should assess your existential context (i.e. location, demographics, crime level, access to utilities, personal characteristics, etc.) with the intent of insulating yourself against pain should the systems you depend on break down. 3. Learn to think outside the box of a pugilistic means to defense. It is easy to get dragged into the currents of selfdefense sensationalism that profits peddlers of weapons, a macho mentality, or extreme strength. Seldom does one consider that the greatest warrior is the one who doesn’t have to fight. Just like the domain of medicine, wherein the superior doctor is one who prevents a disease rather than treats it, the superior warrior is preemptive in extinguishing the roots of conflict rather than violently 104
engaging in its bloom. There is greater glory in averting danger and war than there is in prevailing through it. “Those who have mastery of shinobi arts have no enemies in the world.” – Natori Sanjuro Masazumi 4. Know what you are willing to live or die for. The shinobi sealed an allegiance with his lord that remained interminable unto death. Who are you answerable to? Your friends? Your family? In defending yourself or those you love, how far are you willing to go?
Goshiki-Mai (5 Colored Rice): This ancient ninjutsu method entails the deposition of colored rice within an area of operations to convey information to allies. The shinobi would use blue, red, yellow, black, and purple dyes to color the rice which would be carried on his/her person in bamboo tubes. The rice would be placed in accord with a preestablished, closely guarded crypt-key to avoid unwanted decryption of the message. Different arrangements of the colored rice conveyed distinct meanings intelligible to only those possessing the crypt-key. Method Disadvantages: 1. potential for disturbance of the coded message by animal, climactic, or human interaction 2. short communication distance and lack of reception precision (recipient must be in close proximity 20 ft. minimum- of the rice in order to decode the message) 3. potential to arouse suspicion (Why is there colored rice on the ground?) Method Advantages: 1. ease of use (message can be encoded quickly if the crypt-key is memorized) 2. communication medium doubles as a food source 3. message can be destroyed quickly 4. message may appear as random noise to interceptors Suitable Use: This method is suitable when the weather is not expected to produce high winds or precipitation 105
(rain, snow, etc.). Leave messages in inconspicuous, but readily visible places. You may inform your communications team on what specific placement method is preferred (i.e. by trees, on rocks, along roads, etc.). The total amount of colored rice to carry should not be cumbersome, and the amount dispensed for each coded message should be kept to a minimum. Be sure to devise a crypt-key, patterns for rice placement, and instruct each communications team member on the type of information that is to be conveyed (this will vary by the scenario). Do not allow for witnesses of message placement and inform team members on protocol if a coded message seems to be tampered with (i.e. advise senders to practice message redundancy, placing the same code twice in two different but proximal areas). Above all, guard the crypt-key. Escape and Evasion: Lockpicking It has been well-documented by Stephen Nojiri and the works of Antony Cummins that the skillset of a shinobi included the art of lockpicking. This art would have been used for a variety of purposes, from surreptitious entry into a restricted area, to escaping capture. In application of the principle, it is well that one routinely practice bypassing modern locks and learn of their components and security features. You may start by purchasing a lock-pick set, or smith your own tools from flexible but durable metals. You can purchase several tumbler pin locks for pragmatic practice, as these are among the most common locks encountered today.
Moku Ton-Jutsu and CCW with a Hoodie: Modernized Shinobi-no-jutsu Concepts Don’t undervalue your common hoodie. Believe it or not, this article of fabric is brimming with utility. 106
For concealed carry permit holders, the hoodie can be easily purposed as a concealment and retaining holster for a firearm. Depending on the color of clothing and bulk of material used, this technique offers comparable performance as a concealment holster to that of standard holsters, but I wouldn’t carry a gun this way if a holster was available. Note that, as with any concealment holster, this technique of drawing demands practice. The gun could snag; you may wear too thin of material that displays an obvious profile of the tool; you might even wear the hoodie too loose, thus potentiating the possibility of the firearm dropping to the ground. This article is for informational purposes only, and therefore I am not responsible for your lack of conscience in failure to train safely (also, CCW permits are typically required by law to do this…check your laws) . That being said, one technique of hoodie draw is described here:
The color scheme herein doesn’t matter, though I will say that using a darker color of hoodie allows for lower tool profile, which is important as it associates with the 107
very function of carrying concealed. When draw is necessary, use your thumb to guide the firearm to open display (photo 2) then grip and draw. Once again, practice…practice…practice. Anyone who is desiring to learn this method, should go about their practice by first carrying an UNLOADED firearm around one’s own household. This is to condition comfort-ability and confidence with one’s technique so that awareness of how to keep the firearm properly holstered is developed. If you found the technique worthwhile, depending on your life circumstances, extra magazine holders and a specifically designed muzzle holder could be sewn on to your hoodie. Be creative, but be realistic. Hoodies are a common article of clothing, so think of how it can be used to benefit you aside from elemental protection. Gingestu Itoh, a 20th century researcher of ninjutsu has described moku ton-jutsu as, “techniques involving evading, escaping or otherwise, concealing the body within trees or grasses.”4 . As for historically documented, academic cases of shinobi climbing trees to evade capture, I cannot cite any at this time, though it is a certainty that the shinobi were familiar with a wide variety of methods of concealing themselves among the vegetation of woodland. A shinobi is thought to have used his obi belt to climb trees. Rather than use an obi, as effective as it is, one can instead use a hoodie as a climbing implement for those stubborn trees without branches. The technique is easy enough. You may feel like a lumber-jack. I know I did. Just be sure to wrap your hands with the loose ends of the hoodie, otherwise you may end up with a couple of scrapes on your knuckles.
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Appendix A: Shadow Zone Material The material presented here consists of articles on ninjutsu that may be found on the Shadow Zone (www.shadowzone.net)
The Creative Process Applied to Ninjutsu "If we were to look at one meaning of ninjutsu, we would find that it is purely...a set of techniques for enduring." - Gingetsu Itoh How is a thing defined? I mean, if we were to ask "What is ninjutsu?" how do we go about defining it? Insomuch that words are symbols used to describe phenomena, ninjutsu eludes our observation because its phenomena are confined to the past. Naturally, we cannot describe, let alone define, what we cannot observe. So, as for the case of defining ninjutsu, we are forced to rely on vague social/cultural conventions and tenuous historical records 109
that, much like records of modern intelligence agencies, are redacted with the Japanese colloquialism "Kuden (口伝)", or oral instruction. In other words, our understanding of ninjutsu will be haunted by the possibility that "kuden" would clarify what we think we know. The corollary here, is that the true contours and boundaries of the art will never be known to us; we have just a few drops of water from the ocean of shinobi knowledge. But we don't fret over this, but rather enthusiastically, we begin delving into the records left behind. Then, we are faced with yet another obstacle to defining ninjutsu - language barriers. As with the English language, many modifications have been made to the Japanese language throughout the centuries. Consequently, without a modern expert in the tongue used by the authors of historical ninjutsu records, we will inevitably be found grasping in the dark for the essence of the art (and even with a linguist, we will not have the whole truth). Summarily: We have a dilute vestige of ninjutsu to hold onto. This is my justification for experimenting with the concepts of the art, and hence, creating something new from its ashes. We must apply the principles of ninjutsu to the modern world if we are to keep its touted heart alive - a heart made "to endure".
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Knowing the Territory: Points on Applying Ninjutsu to Emergency Planning and Basic Scouting Scouting is an underappreciated facet of ninjutsu. Know that the modern "ninjutsu" dojos that emphasize rumination of martial arts techniques as opposed to the rudiment functions of a shinobi scout are missing the mark of authenticity in conveying to their students the most pragmatic of ancient shinobi ways which could serve them well in times of crisis and/or emergency. No doubt, the historical records of ninjutsu imbue the reader with the understanding that observation (that capacity to perceive, apprehend, and record information), was considered of fundamental importance to the art. So, if you are not learning how to observe a target or conduct basic surveillance of a locality, let alone survey an entire territory (and for what purposes), then you are missing a vital step along your path.
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In this post, I want to emphasize the value of ninjutsu as it is applied to planning for emergencies. But before I get to this content, we must reflect on the history of ninjutsu as it was used during the feudal period so as to evoke those principles of scouting that are still applicable to the contemporary period. Here are some questions to get us started:
Why did shinobi scout a territory (i.e. what was the function and context of this activity)? How did shinobi scout a territory (i.e. what equipment and methodologies were employed)? Are the principles of ninjutsu scouting/surveillance still applicable today?
It is well-known that shinobi were typically employed as spies. Scroll after scroll, one can find historical references that declare the function of a ninja was to 'know an enemy', fulfilling the opposing diametric of Sun Tzu's admonition to commander's that they know the capabilities of their own armies. According to the Art of War, by knowing yourself, and knowing your enemy, victory in conflict may be certain, and so it is no wonder that shinobi were known to provide an essential intelligence service to any army of the time. Shinobi scouted out territories to produce intelligence that could better inform their lords should a crisis of military nature spring into existence. They assessed infrastructure, roads, ports, and watercourses as well as the behavioral dispositions and appearances of the people in the region of interest. The categories of regional detail that these agents found relevant to their occupation were numerous, and comprehensive enough to allow for successful Yo-nin infiltration of the community at hand should a directive to do so be issued from their commander. As alluring as it is to think of the shinobi as a lone "master" of will and force, we must understand at this point that his services were part of a well-organized feudal military machine. His 112
integration with this machine meant that his skills would only be employed should an order be precipitated down from higher authority. Contrary to the notion of shinobi autonomy, it has been established from such ninjutsu texts as the Bansenshukai that an agent's loyalty to higher authority was considered a critical determinant of a mission's success. In sum, the 'why' of shinobi scouting revolved around military success, and thus, survival of the state or domain of his lord. Insomuch that modern students of ninjutsu do not have "lords", the corollary arises that the truest application of ninjutsu's surveillance/scouting functions is a thing of the past. But dont worry, the skills of scouting are still relevant, and were likely used by the shinobi despite the decline of their military status during the Edo period. This brings us to the next question, 'how' did shinobi scout? As you may be aware, their is a wealth of variations in methodologies a shinobi would use, depending on the situation of course. A few of these are covered in the Hoi no Maki (Volume of Principles) of Chikamatsu Shigenori, which advises agents to travel widely, and visit as many towns and territories as possible to gain valuable acquaintances or informants as well as knowledge of the areas customs, manners of dress, the dispositions of the military, and more. This information came by way of the human senses and interaction with the public. Recording the information was done by relegating it to long-term memory, or by taking detailed notes through the use of a sekihetsu (stone pencil). More clever means of recording information in view of onlookers were developed as well, for instance, shinobi would count items or people of interest by dropping beans to the ground. After finishing his count, he would simply subtract the number of beans left in his pockets from the number he started with to arrive at the value of interest. He could count large numbers of troops with this method without attracting much attention at all. 113
Applying Ninjutsu Scouting to Emergency Preparedness Though we do not have feudal lords to serve, we can enhance our security and response posture to exigent crises by applying the intelligence gathering functions of ninjutsu to the modern world. Instead of gathering intelligence on enemy capabilities, we can gather intelligence on the surrounding and outlying areas to inform our emergency response plans. Upon assessing what crises or calamities are more likely to manifest in your nation or state, you may begin to apply ninjutsu to your emergency preparedness plan by doing the following:
Study maps of your local area. Pay particular attention to roads, waterways, population centers, distances between towns, the size of each town, city, and county. Save detailed images of maps to your phone and retain physical copies of maps of the nation, states, and towns. Calculate the time it would take to traverse distances between points of interest (i.e. two cities, your locale to nearest water-source, etc.) on foot and by vehicle. Travel the highways. You can assist your surveillance efforts by purchasing an on-board camera for your vehicle to log your trips and record important details. Memorize county codes for easy plate locality identification so you can hone in on what strangers to contact should you need information on their area of origin. Travel to the nearest towns and cities in your area. Visit them from time to time, and as you become familiar with these places, gradually extend your circumspection to more distant locales. While visiting other locales, be particularly observant of infrastructure (bridges, train-tracks, waterways, buildings), emergency services (hospitals, police stations, fire stations, FEMA posts, etc.), the industries of the area (types of employment), and recreational areas that may provide suitable ground for camps. Mix with the locals at common gathering places such as restaurants, general 114
stores, and even churches to gain information of interest on the surrounding area. If planning for emergency evacuations, take note of which localities may be suitable for caching supplies in advance, and/or allow for rest checkpoints along the way to your final destination. I prefer recreational parks for this purpose, as caches can be readily hidden in forested or foliated terrain. Learn how to construct supply caches that can endure the elements. Include within these caches life sustaining equipment such as firestarters, ammunition, medical supplies, food, water, cordage, and the like. Establish a network of shadow preppers. If you have connected with a "shadow" in a distant town, arrange a dead-drop site for clandestine emergency communications with this person.
Fundamentals of Intelligence Gathering Because shinobi were first and foremost spies we should therefore expect anyone who is attempting to recreate, discuss, or practice ninjutsu in accordance with what is verifiably true, to exhibit knowledge of 'the art of intelligence' as it is called today.
The art of intelligence has ancient roots. Veritably the most essential element to any successful military campaign, espionage 115
and its fruits have has been embraced by multitudes of cultures and is still essential to military affairs today. It may be surmised that even prior to the teachings of Sun Tzu, spying on the affairs of others was practiced in the preservation of power or in facilitating an attempt to wrest power away from perceived enemies. You can imagine the activities of these proto-spies, skulking around to eavesdrop on conversations that might produce vital information. Unfortunately, imagination is all we have to animate a great many spies who will never be known to human history…for they dealt in the trade of secrets. Likewise with the shinobi, it will never be known just how many of them existed, or how it is exactly that they lived. What is known is that in the distant past they developed their methods of gathering intelligence under the constraints of their human senses and relatively inferior technology. Unlike the spies of the 21st century, shinobi did not have cameras or satellites, and so again their modes of intelligence work were confined to creativity and the human sensorium. A shinobi, needed to have good senses and a robust memory, for it was through these characteristics that information would be recorded and transmitted to the interested party. Fortunately, the human senses can be trained, and I imagine shinobi had their own methods of sharpening them, but as tempting as the digression into this avenue of inquiry is, let us stick to the essentials of spying. All that we need to know now is that espionage in the past required acute senses and a good memory for the acquisition of select information. Now, just what kind of information did the shinobi gather? Well, anything about the target's dispositions could have proved to be valuable. The Yokan Denkai places emphasis on retrieving details of the political situation circumscribing the enemy and their system of justice having to do with rewards and punishments, as well as the strengths and weaknesses of 116
everything, including their fortifications, military command, military behavior and customs, and how many troops are stationed in a given area. There is a wide assortment of other information that ninjutsu manuals advise a shinobi to target, too many to list at this time. Let me stop here and point out another component to good intelligence gathering: Implicit to the practice of gaining information on the enemy is secrecy (obviously). If a spy is not familiar with deceiving the enemy as to his presence, then he will not live long once he has been found out. This is where human creativity kicks in. The sundry details of ninjutsu dealing with Yonin disguises and In-nin infiltration techniques, as well as listening devices, lockpicking techniques, creeping around on rooftops, and moving beneath the still waters of a moat revolve around this fundamental intelligence principle, to be secret and to deceive. In understanding this, we can see now that ninjutsu itself has at its core the principle of secrecy in gathering intelligence, and it is around this principle that ninjutsu seems to have developed. The same principles intrinsic to ninjutsu are found within the details of modern intelligence modalities, and due to the timeless nature of these principles, we can still apply them to our lives today with a bit of creativity. Why should we incorporate the art of intelligence into our own system of self-protection or preparedness skillset? Because according to Sun Tzu, we may be sure to defeat our enemy only with the fulfillment of two conditions: knowing ourselves and knowing the enemy. Introspection and self-assessment in relation to the abilities of others can help us fulfill the first condition. The second condition can only be fulfilled if we understand and apply the art of intelligence.
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One caveat here. Do not fall into the tendency to see your enemy through your eyes alone. It is just as important to your strategy that you see yourself from the enemy’s point of view- through the enemy’s eyes, for he may be studying you without your knowledge. In this respect, one can see how every bit of information you publicly divulge about yourself can be used against you if your enemy has the know-how. Social engineers offer prime examples of this and if you do not know what a social engineer is, I advise you look up the term. Anyway, applying the principles of ninjutsu to a modern context requires creativity and common sense of the times. It would not be wise, for instance to emulate the dress of a shinobi in Yo-nin get-up while trying to gain entrance to some place of informational interest. As entertaining as this sight would be, it offers no value to your self-protection. Now that we have covered the theoretical, I will now give you the practical content. These are not authentic ninjutsu exercises. They are exercises that you can use to develop your senses. Sensory Training: Attire Identifiers This exercise is all about developing short-term memory as it is applied to retaining a picture of what a person is wearing. Find a place to people watch. Enter the area and begin observing the people around you. Be sure not to make it obvious that you are watching them. You can opt to wear sunglasses or a rimmed hat to conceal the fixation of your eyes if you wish. When you are ready, select a random person and briefly scan over their manner of dress. After a few seconds, look away and try to hold the image in your mind as long as possible. You will notice that the image becomes more and more distorted in your minds eye as time goes by. With practice, you will accustom your mind to holding the image for longer periods until you are ultimately capable of scanning a person and remembering hours later exactly what they are wearing. How detailed can you get? Is the person wearing a watch, or necklace? How is the hair styled? 118
What is the person doing? You can increase the difficulty of this exercise by entering an area, selecting three or more people, briefly scanning them over, and then leaving. Afterwards write down everything you remember. Sensory Training: Candle Meditation Get a candle and place it a few feet from where you intend to sit. Light the candle, dim the lights, and assume a comfortable meditation posture of your choice. Focus your concentration on the flame. Notice its size, colors, and movements. Relax your breathing. At varying intervals, take a mental snapshot of the candle and hold it in your mind’s eye as long as possible before returning to the stare. Continue as long as you like. An Introduction to In-nin Though In-nin (pronounced ee-neen) skills are considered by Fujibayashi to be of lesser significance than Yo-nin (Open Disguise) skills of infiltration, the former is what has made the ninja of old so attractive to a popular audience. A shinobi engaged in 'In-jutsu' is what we think of when he is scaling a castle wall in the middle of the night, or hiding among the trees to survey the target prior to infiltrating. It is with Injutsu that we get the dark garb, shinobi mask, breaking and entering tools, and the secretive movement methods of the ninja, whereas Yo-jutsu consists of deceiving the enemy by operating right under their noses through clever use of disguise, speech, and behavior. Fujibayashi admonishes us to remember that In-jutsu is not very useful without Yo-jutsu, and thus, both arts should be studied to the extent that one can shift between the two with ease while operating. Defining In-jutsu 119
To infiltrate by In-jutsu means to use techniques of hiding, or stealing oneself into, a target of interest by means of camouflage, tools, and hiding techniques (Ongyo-no-jutsu). The Bansenshukai gives us examples of In-nin through the successes of 'Dojun', who infiltrated Sawayama castle by first disguising himself as a 'lumberjack', a Yo-nin skill. After getting within his target of interest with Yo-nin, Dojun is said to have switched to employing In-jutsu by concealing himself underneath the floor. Another example of In-nin infiltration methods afforded to us by the Bansenshukai, is the story of Suyama and Komiyama who, under the cover of a heavy rainstorm, used grappling hooks to covertly penetrate the defenses of Kasagi temple in 1331. Known as the 'Siege of Kasagi' of the Genko War (1331-1333), Suyama Yoshitaka and Komiyama Jirō lead Hojo forces against those of Emperor Go-daigo who was stationed within the fortified temple atop Kasagi mountain (Kasagiyama). The siege was successful only after Suyama and Komiyama quietly scaled the rocks of Kasagiyama with grappling hooks, at night, and under the additional cover of a rainstorm. After scaling the mountain, they were stopped and questioned by the enemy. Suyama and Komiyama are said to have fooled the troops by pretending to be of Go-daigo's own men, answering that they were assigned to a night patrol to catch shinobi, who may have taken advantage of the weather to infiltrate the fortress (a Yo-nin tactic). The troops apparently bought the deception and let them go. As the pair of agents advanced towards their target, they would come across more troops. Each time they did, they would advise them to be on guard against shinobi infiltrators. Once they had reached within the temple fortress and located the emperor, they then set the temple ablaze. Shinobi arson at its finest. Though Emperor Go-daigo managed to escape the clutches of the Hojo, the siege of Kasagi was made possible by the skills of Injutsu.
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The Legal Ramifications of Attaining Skill in Ninjutsu If you are familiar with my perspective on ninjutsu, you know that "ninjutsu" dojos can teach only a diluted form of the dark art. The reason is rather simple. Among the sundry skills of a shinobi are activities that certainly would be considered highly illegal (i.e. arson, how to decapitate someone, how to carry the head, breaking and entering, manufacturing explosives, assassination, etc.). For a business dojo then, to operate in compliance with the law, certain shinobi skillsets must be omitted from the publicly available curriculum. Dojo owners can't have their students wandering around the country surveying public officials, they can't show their students how to break into a residence, compound, or castle, and they most certainly can't exhibit to their students proven methods of conducting psychological operations against a state or how to burn an entire village to the ground. These obscurities of ninjutsu cannot, will not, be disseminated via any contemporary training method of a dojo that operates within the confines of the law. Period. But on the contrary, I am sure some of you might be thinking that learning the darker aspects of ninjutsu while maintaining a law-abiding dojo is achievable, if only the training is modified to respect the laws. If this is your line of thought, then prepare yourself for a reality check. Realism Makes Good Training Practicing skills, under realistic conditions, is about the only way to ensure that what you learn is transferable to a real-world scenario. Any lesser substitute will only prepare your confidence, which is bound to be shattered once you come face to face with an enemy that reacts, responds, and attacks in a manner nothing like what you have experienced in your dojo.
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This principle is applicable to training in anything. If you want real skill with using a fire-extinguisher, you are going to have to taste the smoke and feel the lick of flames as you spray the fire down. If you want to get good at riding a bike, the training wheels have to come off. If you want to learn to parachute, at some point you are going to have to jump out of the plane. Learning ninjutsu then, requires a similar degree of reality that cannot be found in a dojo. But what if? What if you had a means of training in all the sub-disciplines of ninjutsu? What would be illegal, and what might you be able to pass off as a legitimately law-abiding activity? Legal Ramifications of Training in Ninjutsu: A Few Examples To begin we must first delineate which aspects of ninjutsu we want to assess for their functional import to modern society. Because we do not dwell in feudal Japan, some specific traditions of ninjutsu adjuncts must be discarded as they have no modern parallel (speaking regional Japanese dialects for instance). Using ninjutsu realistically means to apply it to our temporal context. Realistically, you will not find yourself in a situation requiring that you speak a dozen different Japanese dialects, but you may have to pick a lock or fake an illness. Peruse your texts, watch some videos, and talk to your teacher. Ask yourself what ninjutsu skills you would really like to learn and compile a list. After you have done that, you may begin assessing what you can legally learn, and what would be illegal to learn, and how you can learn it. Today I will focus on a few of my favorite ninjutsu subdisciplines: lockpicking, taijutsu (body movement/ techniques), 122
shadow surveillance (following a target), and ka-jutsu (art of making fires and incendiaries). Lockpicking: This skill can be learned legally. You must purchase or manufacture the required equipment (i.e. picks, boltcutters, tensioners, locks, etc.) and have a place to position the locks to simulate a real-world situation that requires you to bypass the lock. If you have a willing friend, you can opt to take turns infiltrating a room that has a door fitted with a lock. The legal line blurs once you begin picking locks that do not belong to you. I started practicing lock-picking with a pair of Smith and Wesson handcuffs and a variety of cheap padlocks. Locksmithing in general is a vast discipline that will require much research and effort on your part to gain any appreciable skill. Taijutsu: Taijutsu can essentially mean any technique of the body executed with agility and finesse be it for defense, offense, or general movement. I like to run up walls and get onto buildings. For the most part taijutsu is legal and is going to comprise the bulk of what is encountered in modern ninjutsu dojos. To train taijutsu, attend a dojo or identify the specific techniques you want to learn. I have taught myself back-flips and wall-runs (the former is not functional but looks cool) by using trees. If you want to learn how to break someone's neck, you will be pushing legal boundaries and safety unless you attend a dojo. Shadow Surveillance: Following around people you don't know on foot is called stalking and, if caught, can bring on legal consequences. Unfortunately, this is the only way to get good at foot surveillance unless you have a friend who has agreed to allow you to pursue him/her from time to time without their knowledge. Ka-jutsu: for the most part this art is illegal to learn. In the US, the BATFE (Bureau of Alcohol Tabacco Firearms and Explosives) enforces laws against manufacturing your own explosives, fireworks, incendiaries, etc. without a proper licence. 123
Deploying any of the above is highly illegal, therefore realistic training is not possible (why do you want to burn down a village?). However, ninjutsu manuals are replete with recipes for legitimate shinobi fire-devices and you may be able to find a few you can construct legally, though, once again, tactical use of them is likely illegal. I hope this gets you thinking about why so much is omitted from modern "ninjutsu" dojos. Hideyoshi’s Sword Ban and How the Koka SHinobi Responded In 1588 the powerful Toyotomi Hideyoshi set upon Japanese society the "sword hunt" edict, which mandated the requisitioning of swords and armor from the common people. Hideyoshi, using religious allusions to impel them to do their part in bringing a long peace to Japan, announced that the metal from the confiscated swords would be contributed to the creation of a monolithic statue of Buddha, thus implying the commoner could absolve a bit of negative karma by following the order. This campaign to disarm the population proved successful, and from then on a clear distinction between nobility and the peasantry was evinced. Samurai could carry the sword, while farmers and the lowly could not. It was a time of great transition. The blood feuds of the Sengoku Jidaii were fading into history, foreigners were being expelled from the country in preservation of culture, and the ways of the shinobi were in senescent decline (like Fall leaves descending into the dim obscurity of a forgotten season). With the artificial peace of the Edo period well under way, Kiumura Okunosuke Yasutaka, sensei of the Koka Ryu traditions, imparted his predictions of the fate of his ninjutsu to Chikamatsu Shigenori. The conversation entailing these predictions was recorded in the Koka Shinobi no Den Miraiki (1719 AD). 124
In this document, Kimura portends that the younger generations lineally tied to the Koka would be lulled, by the peace of Edo, into the comforts of an easier life, hence those cultivating skill in ninjutsu would continue to decline in number. Peace was making people soft and complacent while the utility of ninjutsu was being forgotten in the absence of war. Kimura doesn't stop there however. He references the vetting process involved in imparting the most secret traditions of Koka ninjutsu to the aspiring student, stating how those running the schools in his time possessed only a partial knowledge of deep ninjutsu. He explains how ninjutsu is 'indispensable' to the efforts of warfare, and thereby implies the sanctity of the art and why it must be preserved. This sensei of the Koka ninja and Chikamatsu Shigenori responded to the peace of Edo by preserving the myriad secrets of the shinobi for future generations. Peace does not last forever, and for this reason those dark implements of war are best left in the attic than relegated to the burn pile.
Modern Reflections on Ninjutsu What I have observed in modern 'ninjutsu' dojos typically constitutes a colorful reanimation of Japanese history (albeit quite dilute in many instances). This claim is not informed by an academic acumen steeped in the real history of Japan, but more a reason which perceives all history and historical imitations as dubious on some level. There were no photographs, videos, audio recordings back then which could provide we of the modern world an exact representation of what life was like during the period of the ninja. We may recover their tools, clothing, and other artifacts, but are invariably left with scant instruction on how they may have been used (how could they possibly record every stratagem, 125
tool, and its respective use?). We may read their texts, but no translation of an Eastern text can ever reflect the exact consciousness of the writer and language is a limited conduit to reality. We may yield to experts on history and glean some insight as to the nature of ninjutsu, but they did not 'live' during those times and are therefore ensnared in the same game of inferring history rather than deducing history. Can we have correct knowledge on ninjutsu? Yes, to some degree. We can make reasonable assertions, informed by texts and other historical references, that a ninja was, did, such and such. But we must remain skeptical. This said, I will divulge to you that respecting ninjutsu, I am a pragmatist. I do not wish to adopt anything from 'correct knowledge' of ninjutsu that I cannot apply to my world. I live in the 21st century, with internet, thugs that tote hand-cannons and rapine about with combustionengines, and an exceedingly different legal framework which dictates what I can or cannot do in effecting violence against an assailant. I cannot hack people down with a sword, run a clandestine intelligence network (though that would be interesting), or carry IED's on my person to be used in the service of my province. I am not Japanese, nor do I live in Japan. What then, if anything can I derive from ninjutsu that is useful? Answer: Principles Principles give rise to specifics. From principles, real techniques may be devised for specific circumstances, regardless of time and locality. Principles offer the user flexibility to create his/her own responses to the basic and surreal threats of human existence that the shinobi was bound to encounter (i.e. death at the hands of another, flagrant war, covert operations to deceive the public as well as the enemy, etc.). For example, with the knowledge that shinobi were adept at exploiting structural and human flaws in order to bypass security, we may advance our own security awareness of contemporary flaws of the human sentinel and physical security. Take for instance RFID card readers. There are now devices that are capable of 'cloning' an 126
employee ID badge in order to trick the RFID reader, permitting unauthorized access to secure areas. A shinobi living today would not hesitate to learn of things such as this, for it was his job to know how to infiltrate. Now, I do not claim to practice or teach real ninjutsu (in my text, in person, nor on my website). I claim a right to be informed by the nature of ninjutsu, insomuch that its principles are made evident. Here are a few things I am relatively certain about when it comes to ninjutsu: 1. Ninjutsu was cerebral. It was not so much about how well you wielded a weapon, but rather, it was more about how well you could think on your feet. 2. Referencing the Bansenshukai, the essence of ninjutsu may be found in ‘Seishin’, or the correctness of mind advised by Fujibayashi himself to be the only thing that distinguishes a ninja from a criminal. 3. The above noted correctness of mind evinces the existence within the shinobi of an indomitable will. The will to persevere through ghastly trials, while adhering to this correctness of mind, is an attribute of the shinobi to be considered worthy of admiration. In my life I do not wear a gi and move about in a dojo as if I am a retainer of some 15th century knowledge. I recognize my disparate relation to the historical past and therefore only emulate, adopt, and use those precepts and principles of ninjutsu that are still applicable to this world. Does this make me a ninja? That depends on who you ask. What if Fujibayashi, Shigenori, or Natori Masazumi were alive today? How might they judge the character of an individual and deem it reflective of a shinobi? Perhaps this is the question of significance. Undoubtedly the shinobi would do the following: 127
Hierarchy: Learn who holds power over what. He would likely scrutinize big business, the national government, and civil administration down to the local level. Why? Because a shinobi allied himself with the lord (or power magnate) who may have best served his ideals, community, and family as opposed to those that would pollute and denigrate all. Mind you Confucianism was big during the medieval period in China as well as Japan. Collectivist mindsets, such as what "benefits the masses" drove the shinobi in his affairs. He was loyal to those who promised order in the land, and he may even be thought of as one who cherished justice. Martial Skills: Familiarize himself with modern combat, weaponry, and tactics. He would likely immerse himself in the new "teppo" characterized by machine guns, and long distance snipers. The shinobi may even delve into the art of intelligence as accorded by three letter agencies like the CIA, FBI, and NSA. But even those acting as basic information agents (also shinobi) would not hesitate to familiarize themselves with the internet and other document repositories that might yield valuable secrets. The battles during the Sengoku period were often fought with warriors bearing the significant weight of their armor, thus certain hand-to-hand techniques were necessarily conformed to this context. The shinobi in the 21st century would likely develop or practice a hand-to-hand system centered on modern attire and realities (i.e. he may study MMA, PPCT 'Pressure Point Control Tactics', or some other system of physical defense). Law: Retain an understanding of codes and statutes. The shinobi are recorded to have participated in the apprehension of criminals (see the Bansenshukai). He acted as a bounty hunter and de facto law enforcement officer who was familiar with tactics for dealing with criminals holed up in a structure and even various methods for restraining (binding) the wanted (see the Bansenshukai). A shinobi, then, may have had at least a rudimentary understanding of the law.
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Cultural Surveillance: Observe and emulate the culture. Reference after reference we can read how the shinobi was advised to study the province he would be operating in. Not only would he be compelled to learn the local dialect and colloquialisms, but his manners, subjects of conversation, and attire would match (or differ depending on the circumstances) those dwelling in the area. He knew how to remain anonymous by blending in. Territorial Surveillance: Know the advantages and disadvantages afforded to operations by a given territory. A shinobi functioned in wartime (and peacetime) as a scout. He would typically know the ins and outs of any area he was operating in (see Shinobi Michi Fumiyo no Koto). General Surveillance: Learn conventional tailing, and video surveillance methods. Some of the most intriguing motifs respecting the ninja include black clad figures who silently stalk their targets. The historical references are clear, a shinobi of the past knew how to tail someone on foot without arousing suspicion, be the setting in broad daylight or at night. A shinobi in the 21st century then, would feel compelled to learn how to use a vehicle for tailing his targets and video assisted surveillance for record keeping. There is so much more but my fingers are getting tired. I may add to this in the future, especially if some of you found it worthwhile. All said, I will leave you with this. There is one particular principle of ninjutsu that is most important for the shinobi of the past as well as those dwelling in the 21st century: Never give up. Persevere through the fire. No matter what your trials in life are, teach yourself to hold on and be patient through the storm. 129
The Kaginawa Shinobi of antiquity were instructed to carry six items considered essential inventory for any mission. One of these items was the Kaginawa. The kaginawa was basically a ship anchor that, according to the Shinobi-Hiden, would be used to dredge things up from water, board ships, pull fences down, and climb enemy fortifications. Within the Shoninki there is also a terse list of uses for the kaginawa, including the locking of doors and binding a person. Owing to its sharp points, the kaginawa can also serve as a weapon..
Testsubishi Tetsubishi are nasty little tools that a shinobi-no-mono would use to puncture the feet of his pursuers. In those days (Sengoku period), these testubushi were made from bamboo or iron and carried on person as an aid to infiltration missions and emergency egress situations. It is documented within the Bansenshukai that, before stealing into a building, tetsubishi would be dropped around the entrances for assurance if something were to go wrong and the shinobi found himself being given chase by barefooted or sandaled warriors, these little traps would surely hamper his pursuers.
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In the west, we refer to these miniature weapons as “caltrops” from the latin ‘calcitrapa’ which literally translates as ‘foot-trap’, and armies since time memorial have utilized them with the same principle of shinobi-no-jutsu in mind – attack the means to pursue. Alexander the Great employed them, and even the Office of Strategic Services (OSS), the forerunner to the CIA, is said to have used them: “During World War II, caltrops were used extensively for Jedburgh team operations. The Jedburgh teams were created in the early days of the Office of Strategic Services—the predecessor of today’s CIA. The teams of American, British and French officers would parachute into enemy-occupied territory to conduct sabotage. The Jedburghs scattered caltrops across enemy aircraft runways. These caltrops were made out of hollow spikes, which could puncture a self-sealing tire and cause it to blow out. When a fighter plane rolled over a caltrop during take off or landing, the tires would blow out, causing the plane to go into an uncontrollable ground loop and eventually crash.”1 https://www.cia.gov/news-information/featured-story-archive/cia-museum-the-caltrop.html
Tetsubishi have since then been used in a litany of geographical regions for defense purposes, and now an example will be given of how you can use this principle in creating implements of home-defense. Say you have an acreage; or you are a preparedness advocate; or you simply like medieval style weapons; whatever the case may be, tetsubishi like devices will probably be able to aid you in deterring home invaders, trespassers, and hordes of zombies (ok, maybe not that last one, but you get the idea).
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For example, spike-boards can be deployed beneath windows, outside or inside entrances, or along roads and even foot-paths. All that is really required are some nails or screws and wood. As shown below, you can even go so far as to have the boards painted and camouflaged by natural foliage. Specific uses are determined by the user’s circumstances.
Appendix B: A Commoner’s Opinion and Dialogue Values Q: Why Should I concern myself with developing a means of defense? A: So that you might better protect yourself and your loved ones, as well as your country. 132
Q: But say I am without family, or have been expatriated from my nation, what then is the reason for a means of defense? A: To protect yourself is what remains. Q: So, as inferred from what you say, the cause to self-defense is the defense of values, yes? To defend my family is more or less to say I value my family. To defend my country is to more or less say I value my country, likewise with my own life. A: To defend or protect a thing is to simultaneously assert value of the thing. So if you value your life, you might consider learning how best to protect it. Q: I do value my own life and so I shall protect it. I value my family as well, so I shall also protect them. But what am I to do if I must choose between protecting my family and protecting myself? A: To obviate such a decision, one should first strive to acquire a means to defense that prevents such circumstances from arising. If such circumstances could not have been prevented then you must know whether you value your own life more than the lives of your family. If you value more the lives of your loved ones, then sacrifice yourself if it is certain doing so will spare them. If you value your own life more, then sacrifice your family if you can live with shame. Q: I cherish my family more than my own life. So I will sacrifice myself in defense of them. But what if I am to choose between defending my family and my nation? What then? A: First one must assess what is of greater value. You love your family. This means you do not wish any harm on them. But you must realize that to neglect the defense of your nation whilst it is embattled without and within is to permit a great possibility of harm to your family which might arise from such chaos. You depend on your nation for many things with which the support of 133
your family, with love and devotion, is instituted. And so, it is wiser to bring peace to the nation with your life than it is to withdraw support from it so that you may personally protect your family. Know that great enemies will come to exist in the stead of your nation should you let it fall – and this means greater threats to the prosperity of your family. Q: So it is wiser to defend my family than it is to defend myself, and wiser still to defend my nation than it is to defend my family? A: If it accords well with your values. Fear Q: I value peace within the nation, for this peace is a benefactor to my family and myself. But what if I am embattled within? How do I keep my inner weather in order? A: You must recognize the nature of your inner conflict. Q: I have much fear. I fear outer conflict. I fear the death of my family. I fear my own death. What is the nature of this fear? A: We fear as an impetus to protect life or values. Fear is functional, to a degree. It prompts us to avoid that which is perceived as a threat to our well-being. But understand that fear can become pathological, manifesting as irrational phobias which are without a functional basis. It is natural to fear the death of what you love, just as it is natural to fear your own death. However, it is not natural to be preoccupied with notions of death, though death itself is a most natural component/t to this existence. If you wish to bring cessation to this fear of death, you must examine why death frightens you. By understanding death, you will understand your fear. Q: I fear death for it is perceived as the final end to existence. It is a passing away into non-existence…annihilation. 134
A: This may be so. But regardless of the reason for your fear, it may ease your suffering to realize that life is occurring whilst we ponder this notion of death. While we occupy our minds with the fear of death our tangible existence is slipping away with the sands of time. Death is not yet. But we make it seem so near as we reflect on our own impermanence. Reflection on the nature of death is good. But I advise you to contemplate it down to its essence and then let the fear go, bringing your attention to the present of your life. You also say you fear the death of your loved ones, but this fear will not serve to keep death away indefinitely. It is the nature of this universe that things are seeded with impermanence. Death will come. This is inevitable. But the while you spend worrying about the death of your family is squandering those precious moments that could be spent in focus on the joy of existence – for it is now, and death, not yet. Enemies Q: I thank you for your insight. Now I have a question concerning how best to fight my enemies. What is the greatest means to self-defense? A: If you desire to know the superior way of self-defense, you must first learn to identify the greatest enemy. By studying the characteristics of the greatest enemy, you may learn how best to defeat it. In learning how to defeat this great enemy, you will have attained the superior method of self-defense. Q: I see, there is wisdom even in these words venerable sage. Indeed who could contend with me once I have defeated the greatest enemy in the land? I will find this enemy and study his ways. Where do I begin my search? A: You will do well to look within. Q: I don’t understand. Point the way venerable sage so that I might hunt this enemy down and learn to defeat him and arise to greatness! 135
A: The greatest enemy is your own mind. Within the mind all enemies are created. Q: Nonsense. I have true enemies that created themselves. They have brutalized my family. Some have stolen away my property, and the least have sought to disrepute my name. How can you insist that these enemies were my own creation? A: Without the mind, how can you denote an enemy? Without the mind, what enemy can be observed? Without the mind, there is no enemy. To understand this is to understand that all things are without value. It is the mind that incites value. It is the mind that classifies, separates, and disparages. The mind is the source of all hatred, resentment, and enmity. Fujibayashi Yasutake admonishes that you have “an enemy and an ally nowhere else but in your own mind.” 2 Therefore I say it is most wise, in the cultivation of a superior defense, to study your own mind. When you master mind, there is no enemy that can rise against you. Natori Masazumi has written something to this effect, stating that by understanding the nature of mind you can come to subdue those who threaten your existence without weapons or armor.3 If you study your own mind, you can apprehend the motivations of your perceived enemies and manipulate the situation accordingly. What more evidence of this truth is necessary? Q: I stand corrected. I shall study my own mind so that I might understand myself and my enemies.
The Shinobi Kuji-Goshin Ho and Anomalous Cognition I used to devote much of my spare time to the writings of Stephen K. Hayes, a legend in the martial arts community who once served as the physical security detail for his holiness The Dalai Lama. 136
I remember being particularly fixated on those sections of his books concerning the spiritual arts of the shinobi, such as the kuji-goshin ho, which was purported to, if executed by one with the proper understanding, afford the user ‘supernatural powers’ such as invisibility and psychic precognition – the kind of stuff that makes a skeptic roll the eyes. What it was about this subject that captivated me so much was its curiousness and relation to existential questions of life and death. Are psychic phenomena real? If so, what implications are therefore extant respecting the existence of an after-life? Could shinobi really apprehend a premonition of danger after devoting themselves to such practices as Kuji-in/ Kuji Kiri? Were any of them really ‘psychic’? In a world which holds to a materialistic paradigm, ‘No’ is the default answer to such questions. The idea that shinobi had any supernatural powers at all is considered superstitious by the Historical Ninjutsu Research Team headed by A. Cummins. And this is not without basis, for authentic ninjutsu manuals DO call for such things of a superstitious material such as carrying around the liver of a black dog to avoid detection by one’s enemies. We live in an era well-defined by science, and any phenomena contrary to this paradigm is unworthy of our attention. Yet, there is a caveat to this impulsive assertion. A phenomenon, no matter how absurd, is legitimized by its subjection to and survival through the rigors of science. And science HAS confirmed the existence of anomalous cognitive capacities. ‘Anomalous Cognition’ (aka psychic functioning) has been statistically demonstrated under scientific conditions. Not only that, but the evidence that is the basis of this conclusion was 137
scrutinized by the now President of the American Statistical Association Prof. Jessica Utts. She confirms in the paper titled “Assessment of the Evidence for Psychic Functioning”, that psychic capacities are not only real, but that they must be studied for their effects instead of continuing the discussion of whether or not they exist: “I believe that it would be wasteful of valuable resources to continue to look for proof. No one who has examined all of the data across laboratories, taken as a collective whole, has been able to suggest methodological or statistical problems to explain the ever-increasing and consistent results to date. Resources should be directed to the pertinent questions about how this ability works.” – Prof. Utts With the notion that psychic capacities are real, we can now peer deeper into what has been written of the Togakure Ryu ninja’s spiritual practices which were thought to facilitate, among other things, the development of extra-sensory perception (ESP). The preceptors of the questionable Togakure Ryu traditions, such as Hatsumi and Hayes, allege that the functional fundamentals of the Kuji-goshin Ho are related to the notion that the human body includes a subtle energy system consisting of various meridians and reservoirs, which one can learn to intentionally modulate for specific purposes. Hayes states in his writings that the mudras (hand seals) of the Kuji-Goshin Ho work in tandem with an undisclosed cognitive exercise to manipulate the energy meridians of the body. He claims that the human energy meridians have “sensitive ends and turnaround points” in the hands and feet, hence the reason mudras are a part of the ritual.
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The source Hayes explicitly cites for this particular philosophy is the ‘Doctrine of Mikkyo’, a secret doctrine which effuses from Shingon Buddhism propagated through Japanese society by Kobo Daishi (a.k.a. the monk Kukai). Since we have established a premise of psychic functioning as a real phenomenon, what we need to factually establish now, in the validation of the “psychic shinobi” thesis, consists of two things: 1. Are energy meridians real and related to psychic functioning? 2. Do practices of Shingon Buddhism really accentuate the flow of energy through these meridians? Starting first with energy meridians, we can confidently assert that they do exist and are currently being studied under the rigor of modern science. In December of 2013, the Journal of Acupuncture and Meridian Studies published an article titled:
The Primo Vascular System as a New Anatomical System Just what is this Primo Vascular System? The article declares the following: “The PVS is a previously unknown system that integrates the features of the cardiovascular, nervous, immune, and hormonal systems. It also provides a physical substrate for the acupuncture points and meridians.” Acupuncture points? Yes. As history would have it, Chinese medicine is replete with references to such points which, if stimulated in correct sequence and combination, are known to effectively alleviate, eliminate, 139
and prevent disease through harmonizing the flow of the body’s “Qi”. So half of the first item of thesis verification can be knocked off the list – energy meridians do exist and are being actively studied by modern scientists. As for the subtle energy known as “Qi” (Ki :Japanese), it has been well-established by a slew of authors and researchers that it is real as well. But do any of the practices of Shingon Buddhism accentuate the flow of energy through these meridians and if so, does it thereby result in heightened perceptions or ESP? I leave my readers to cogitate, for I cannot submit a tenable answer.
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Notes Introduction 1. 2. 3. 4. 5. 6. 7. 8. 9. 10.
Sawyer, R. (1993). The Seven Military Classics of Ancient China. p185 Draeger, D. (1989). Ninjutsu: The Art of Invisibility. p23 Zoughari, K. (2010). The Ninja: Ancient Shadow Warriors of Japan. p69 Hatsumi. (1989). Ninjutsu: History and Traditions. Cummins & Minami. (2013). The Book of Ninja: The First Complete Translation of the Bansenshukai. p.19 Man, J. (2012). Ninja: 1,000 Years of the Shadow Warriors. p93 Zoughari, K. (2010).The Ninja: Ancient Shadow Warriors of Japan. p23 Cummins, A; Minami, Y. (2013). The Book of Ninja: The First Complete Translation of the Bansenshukai. p.xx Cummins, A.; Minami, Y. (2011). p24 Cummins, A.; Minami, Y. (2014) p2
Chapter 1 1. 2. 3. 4. 5. 6. 7.
Hatsumi, M. (1989). Ninjutsu: History and Traditions. p12-18 Hayes, S. (2013). The Complete Ninja Collection. p9-10. emphasis in original. Ibid. Itoh, G. (1907). Yojutsu to Ninjutsu. p18 Zoughari, K. (2010). The Ninja: Ancient Shadow Warriors of Japan. p21 Man, J. (2012). Ninja: 1,000 Years of the Shadow Warriors. p242 Hatsumi, M. (1998). Ninpo. p92 141
8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 25. 26. 27. 28.
Cummins, A & Minami, Y. (2013). The Book of Ninja. p28-29 Ibid. Ibid. Ibid. p103-104 Hatsumi, M. (1989). Ninjutsu: History and Traditions. p12 Ibid. p12-18 Cummins, A. & Minami, Y. (2013). Iga and Koka Ninja Skills. p165-171 Grossman, D. (2009). On Killing: The Psychological Cost of Learning to Kill in War and Society. p336 Collins, R. (2011). Violence: A Micro-sociological Theory. p8 Sawyer, R. & Sawyer M. (1993). The Seven Military Classics of Ancient China. p150 Ibid. p166 Ibid. Ibid. Man, J. (2012). Ninja: 1,000 Years of the Shadow Warriors. p108 Cummins & Minami. (2013). The Book of Ninja: The First Complete Translation of the Bansenshukai. p.56-57 Ibid. Itoh, G. (1907). Yojutsu to Ninjutsu. Translated by Eric Shahan. p17 Cummins, A. & Minami, Y. (2011).The True Path of the Ninja. p32 Cummins A. & Minami, Y. (2012). The Secret Traditions of the Shinobi: Hattori Hanzo’s Shinobi Hiden and Other Ninja Scrolls. p78 Hatsumi, M. (1989). Ninjutsu: History and Traditions. p10 Cummins, A. & Minami, Y. (2013). The Book of Ninja: The First Complete Translation of the Bansenshukai. p56-57 Cummins, A. & Minami, Y. (2012). The Secret Traditions of the Shinobi: Hattori Hanzo’s Shinobi Hiden and other Ninja Scrolls. p78 142
29. 30. 31. 32. 33.
Cummins, A. & Minami, Y. (2011). The True Path of the Ninja. p46, 47,151,153 Ibid. p.172 Cummins, A. & Minami, Y. (2013). The Book of Ninja p.28 Hayes, S. (2013). The Complete Ninja Collection. p.20 Cummins, A. & Minami, Y. (2011). The True Path of the Ninja. p46
Chapter 2 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17.
Itoh, G. (1909). Ninjutsu to Yojutsu. Translated by Eric Shahan. p39 Ibid. p39,43 Ibid. p44 Itoh, G. (1909). Ninjutsu to Yojutsu. Translated by Eric Shahan. p72-75 Ibid. p72-75 Ibid. p72-75 Cummins, A. & Minami, Y. (2014). p14-15, 41-42 Hayes, S. (2013). The Complete Ninja Collection. p9-10 Zhougari, K. (2010). The Ninja: Ancient Shadow Warriors of Japan. p90 Ibid. Cummins, A. & Minami, Y. (2013). The Book of Ninja. The First Complete Translation of the Bansenshukai. p77-79 Itoh, G. (1937). Gendaijin no Ninjutsu. p14 Ibid. p24 Ibid. p22 Ibid. p25 Grossman, D. (2009). On Killing: The Psychological Cost of Learning to Kill in War and Society. p5-6 Miller, R. (2008). Meditations On Violence: A Comparison of Martial Arts Training and Real World Violence. p42-52 143
18. 19. 20. 21. 22. 23.
24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38.
Hatsumi, M. (1989). Ninjutsu: History and Traditions p233 Ibid. Grossman, D. (2009). On Killing: the Psychological Cost of Learning to Kill in War and Society. p5-17 Cummins, A. & Minami, Y. (2011). The True Path of the Ninja p126-128 Ibid. p150 U.S. Secret Service Training Guide: Characteristics of the Armed Individual. 2010. D.o.a 2/28/16. https://publicintelligence.net/category/documents/unit ed-states-documents/dhs/u-s-secret-service/ Navarro, J. (2008). What Every Body is Saying: An ExFBI Agent’s Guide to Speed-Reading People. p18-19 Cummins, A. & Minami, Y. (2014). Iga and Koka Ninja Skills. p26-27 Cummins, A. & Minami, Y. (2013). The Book of Ninja: the First Complete Translation of the Bansenshukai. p.xxix-xxxii Ibid. p100-267 Cummins, A. & Minami, Y. (2014). Iga and Koka Ninja Skills. p97 Cummins, A. & Minami, Y. (2013). The Book of Ninja: the First Complete Translation of the Bansenshukai. p100-165 Cummins, A. & Minami, Y. (2013). The Book of Ninja: the First Complete Translation of the Bansenshukai. p218-221 Ibid. Ibid. Itoh, G. (1909). Ninjutsu to Yojutsu. p23-24 Ibid. p27 Itoh, G. (1909). Ninjutsu to Yojutsu. p25-26 Cummins, A. & Minami, Y. (2012). The Secret Traditions of the Shinobi. p54 Draeger, D. (1989). Ninjutsu: The Art of Invisibility. p29 Cummins, A. & Minami, Y. (2014). Iga and Koka Ninja 144
39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 51. 52. 53. 54. 55. 56. 57. 58. 59. 60. 61. 62.
Skills. p58-59 Draeger, D. (1989). Ninjutsu: The Art of Invisibility p32 Ibid. p34 Ibid. p35-36 Cummins, A. & Minami, Y. (2013). The Book of Ninja: The First Complete Translation of the Bansenshukai. p399-400 Cummins, A. & Minami, Y. (2014). Iga and Koka Ninja Skills. p111-112 Ibid. p69 Cummins, A. & Minami, Y. (2013). The Book of Ninja: the First Complete Translation of the Bansenshukai. p20 Cummins, A. & Minami, Y. (2012). The Secret Traditions of the Shinobi. p121 Cummins, A. & Minami, Y. (2014). Iga and Koka Ninja Skills. p101 Leonard, H.(1967). Principles of reasoning: An Introduction to Logic, Methodology, and the Theory of Signs. p12 Cummins, A. & Minami, Y. (2012). The Secret Traditions of the Shinobi. p43-44 Cummins, A. & Minami, Y. (2014). Iga and Koka Ninja Skills. p30 Ibid. p99 Cummins, A. & Minami, Y. (2013). The Book of Ninja: the First Complete Translation of the Bansenshukai. p107 Ibid. p105 Cummins, A. & Minami, Y. (2014). Iga and Koka Ninja Skills. p32-33 Ibid. p34-35 Ibid. p35-36 Ibid. p96 Ibid. p62-63 Ibid. p25 Ibid. p31 Kindaichi, H. (1957). The Japanese Language. p55 Ibid. 145
63. 64.
Cummins, A. & Minami, Y. (2013). The Book of Ninja: The First Complete Translation of the Bansenshukai. p78 Cummins, A. & Minami, Y. (2014). Iga and Koka Ninja Skills. p72
Chapter 3 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17.
Itoh, G. (1917). Ninjutsu no Gokui. Translated by Eric Shahan. p.25-26 Ibid. p.42 Cummins, A. & Minami, Y. (2013). The Book of Ninja: The First Complete Translation of the Bansenshukai. p6 Zoughari, K. (2010). The Ninja: Ancient Shadow Warriors of Japan. p35 Cummins, A; Minami, Y. (2013). The Book of Ninja: The First Complete Translation of the Bansenshukai. p30 Ibid. p32 Ibid. p39 Hayes, S. (2013). The Complete Ninja Collection. p157158 Bukkyo Dendo Kyokai; Namata Center for Translation and Research. (2004). Shingon Texts. p145 Cummins, A. & Minami, Y. (2013). The Book of Ninja: The First Complete Translation of the Bansenshukai. p.33,37,38 Itoh, G. (1917). Ninjutsu no Gokui. Translated by Eric Shahan. p.13 Cummins, A. & Minami, Y. (2013). The Book of Ninja: the First Complete Translation of the Bansenshukai. p38-40 Ibid. p40 Ibid. p39 Zoughari, K. (2010). The Ninja: Ancient Shadow Warriors of Japan. p23 Cummins, A. & Minami, Y. (2013). The Book of Ninja: The First Complete Translation of the Bansenshukai. p37 Ibid. 146
18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38.
Cummins, A. & Minami, Y. (2014). Iga and Koka Ninja Skills. p48 Hayes, S. (2013). The Complete Ninja Collection. p23 www.onmarkproductions.com/html/number-five.html D.o.a. 4/14/16 Koshikidake, S. (2015). Shugendo: The Way of the Mountain Monks.p13 Ibid. p54-59 Cummins, A. & Minami, Y. (2013). The Book of Ninja: The First Complete Translation of the Bansenshukai. p46-50 Ibid. p46-48 Ibid. p48 Man, J. (2012). Ninja: 1,000 Years of the Shadow Warriors. p19-21 Koshikidake, S. (2015). Shugendo: the Way of the Mountain Monks. p19 Ibid. p48 Man, J. (2012). Ninja: 1,000 Years of the Shadow Warriors. p18 Hitoshi, M. (1989). Religious Rituals in Shugendo. Japanese Journal of Religious Studies. Vol 16/2-3, p102116. Casey, K. (2013). The Ninja Mind. p19 Koshikidake, S. (2015). Shugendo: the Way of the Mountain Monks. p124 Hitoshi, M. (1989). Religious Rituals in Shugendo. Japanese Journal of Religious Studies. Vol 16/2-3, p103104. Ibid. p23 Itoh, G. (1909). Ninjutsu to Yojutsu. Translated by Eric Shahan. p19-20 Hayes, S. (2013). The Complete Ninja Collection. p291 Hitoshi, M. (1989). Religious Rituals in Shugendo. Japanese Journal of Religious Studies. Vol 16/2-3, p102116 Koshikidake, S. (2015). Shugendo: The Way of the Mountain Monks. p109 147
39. 40. 41. 42. 43. 44. 44. 45. 46. 47. 48. 49. 50. 51. 52. 53. 54. 55. 56. 57. 58. 59. 60. 61. 62. 63. 64. 65.
Liang, S.; Wu, W. (1997). Qigong Empowerment. p157159 Lepine, F.(2006). Advanced Kuji-In: transformational Approach. p9 Hayes, S. (2013). The Complete Ninja Collection. p291 Liang,S. & Wu,W. (1997). Qigong Empowerment. p157 Lepine, F.(2006).Advanced Kuji-In: Transformational Approach. p9-10 Hatsumi, M. (1988). The Grandmaster’s Book of Ninja Training. p48-49 Casey, K. (2013). The Ninja Mind. p8 Lepine, F.(2006). Advanced Kuji-In: Transformational Approach Hayes, S. (2013). The Complete Ninja Collection. p291 Hatsumi, M. (1988). The Grandmaster’s Book of Ninja Training. .48-49 Ibid. Hayes, S. (2013). The Complete Ninja Collection. p291 other p.98 Lepine, F. (2006). Advanced Kuji-In:Transformational Approach. p17-18 Takamatsuden Books. (2010).Kuji-In. p.6 Hayes, S. (2013).The Complete Ninja Collection. p292 Lepine, F.(2006). Advanced Kuji-In: Transformational Approach. p.25-26 Takamatsuden Books.(2010). Kuji-In. p7 Hayes, S. (2013). The Complete Ninja Collection. p292 Lepine, F.(2006). Advanced Kuji-In: Transformational Approach. p33-35 Takamatsuden Books. (2010). Kuji-In. p8 Hayes, S. (2013). The Complete Ninja Collection. p292 Lepine, F. (2006). Advanced Kuji-In: Transformational Approach. p51-53 Hayes, S. (2013). The Complete Ninja Collection. p294 Takamatsuden Books. (2010). Kuji-In. p9 Lepine, F. (2006). Advanced Kuji-In: Transformational Approach. p61-63 Ibid. p.65 Hayes, S. (2013). The Complete Ninja Collection. p294 148
66. 67. 68. 69. 70. 71. 72. 73. 74. 75. 76. 77. 78. 79. 80. 81. 82. 83.
Lepine, F. (2006). Advanced Kuji-In: Transformational Approach. p71-74 Lepine, F. (2006). Qi-Gong and Kuji-In. p79 Hayes, S. (2013). The Complete Ninja Collection. p294 Lepine, F. (2006). Advanced Kuji-In: Transormational Approach. p77-79 Hayes, S. (2013). The Complete Ninja Collection. p296 Lepine, F. (2006). Advanced Kuji-In: Transformational Approach. p83-86 Ibid. Hayes, S. (2013). The Complete Ninja Collection. p296 Ibid. Lepine, F.(2006). Qi-Gong and Kuji-In. p79,95 Hayes, S. (2013). The Complete Ninja Collection. p296 Kim, A. (2000). Ninja Mind Control. Itoh, G. (1909). Ninjutsu to Yojutsu. p53-54 Hatsumi, M. (1989). Ninjutsu: history and Traditions. p181 Cummins, A. & Minami, Y. (2014). Iga and Koka Ninja Skills. p.96 Hatsumi, M. (1998). Ninpo: Wisdom for Life. p12 Itoh, G. (1909). Ninjutsu to Yojutsu. p27
Cummins, A. & Minami, Y. (2013). The Book of Ninja. p.32-43
Chapter 4 1. 2. 3. 4. 5. 6.
Cummins A, & Minami, Y.(2013). The Book of Ninja: the First Complete Translation of the Bansenshukai. p100 Ibid. p56 Ibid. p57 Sawyer, R. (1993). The Seven Military Classics of Ancient China. p136-137 Ibid. p186 FM 3-05.301. (2003). Psychological Operations: Tactics, Techniques, and Procedures. p1-1 149
7. 8. 9. 10. 11. 12. 13. 14. 15.
Golstein, F. & Findley, B. (1996). Psychological Operations: Principles and Case Studies. p6 Ibid. p7 Cummins, A. & Minami, Y. (2014). Iga and Koka Ninja Skills. p76 FM 3-05.301. (2003). Psychological Operations: Tactics, Techniques, and Procedures. p5-11 psyOP (2013). The Book of Ninja: the First Complete Translation of the Bansenshukai. p103 Cummins, A. & Minami, Y. (2012). The Secret Traditions of the Shinobi. p41 Cummins, A. & Minami, Y. (2014). Iga and Koka Ninja Skills. p51 Boston Police Dep. (2016). Suspicious Activity Behavior & Indicators For Public Sector Partners. Cummins, A. & Minami, Y. (2011). The True Path of the Ninja. Tuttle Publishing. p.98
Chapter 5 1. Cummins, A. & Minami, Y. (2013). The Book of Ninja. p.56 2. Cummins, A. & Minami, Y. (2013). The Book of Ninja. p.50 3. Cummins, A. & Minami, Y. (2011). The True Path of the Ninja. p.169-170 4. p.88 Ninjutsu no Gokui
Online Resources www.natori.co.uk www.antonnycummins.com/ninjutsu www.commonersguide.com 150
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