The Clear Path

Just before Ninakawa passed away the Zen master Ikkyu visited him. "Shall I lead you on?" Ikkyu asked.

Ninakawa replied: "I came here alone and I go alone. What help could you be to me?"

Ikkyu answered: "If you think you really come and go, that is your delusion. Let me show you the path on which there is no coming and no going."

With his words, Ikkyu had revealed the path so clearly that Ninakawa smilled and passed away.

Aikijutsu Academy of Indianapolis Blog | Senso-Ryu Aikijutsu | Ted Hanulak Sensei

Seppuku - Ritual Suicide

Seppuku (切腹, Seppuku? "stomach-cutting") is a form of Japanese ritual suicide by disembowelment. Seppuku was originally reserved only for samurai. Part of the samurai honor code, seppuku has been used voluntarily by samurai to die with honor rather than fall into the hands of their enemies, as a form of capital punishment for samurai who have committed serious offenses, and for reasons that shamed them. Seppuku is performed by plunging a sword into the abdomen and moving the sword left to right in a slicing motion. The practice of committing seppuku at the death of one's master, known as oibara (追腹 or 追い腹, the kun'yomi or Japanese reading) or tsuifuku (追腹, the on'yomi or Chinese reading), follows a similar ritual.

Vocabulary and etymology

Warrior about to perform seppukuThe most famous form of seppuku is also known as hara-kiri (腹切り, "cutting the belly") and is written with the same kanji as seppuku but in reverse order with an okurigana. In Japanese, hara-kiri is a colloquialism, seppuku being the more formal term. Samurai (and modern adherents of bushido) would use seppuku, whereas ordinary Japanese (who in feudal times as well as today looked askance at the practice) would use hara-kiri. Hara-kiri is the more common term in English, where it is often mistakenly rendered "hari-kari".


Overview

Seppuku was a key part of bushido, the code of the samurai warriors; it was used by warriors to avoid falling into enemy hands, and to attenuate shame. Samurai could also be ordered by their daimyo (feudal lords) to commit seppuku. Later, disgraced warriors were sometimes allowed to commit seppuku rather than be executed in the normal manner. The most common form of seppuku for men was composed of the cutting of the abdomen, and when the samurai was finished, he stretched out his neck for an assistant to decapitate him. Since the main point of the act was to restore or protect one's honor as a warrior, those who did not belong to the samurai caste were never ordered or expected to commit seppuku. Samurai generally could only commit the act with permission......

Wikipedia

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Japanese Castles

Japanese castles were fortresses composed primarily of wood and stone. They evolved from the wooden stockades of earlier centuries, and came into their most well-known form in the 16th century. Like European castles, the castles of Japan were built to guard important or strategic sites, such as ports, river crossings, or crossroads, and almost always incorporated the landscape into their defense.

Though they were built to last, and used more stone in their construction than most Japanese buildings, castles were still constructed primarily of wood, and many were destroyed over the years. This was especially true during the Sengoku ('Warring States') period (1467-1603), when many of these castles were first built. However, many were rebuilt, either later in the Sengoku period, in the Edo period (1603-1867) which followed, or more recently, as national heritage sites or museums. Today, there are around fifty castles extant, or partially extant, in Japan; it is estimated that once there were five thousand. Some castles, such as the ones at Matsue and Kōchi, both built in 1611, remain extant in their original forms, not having suffered any damage from siege or other threats. Hiroshima Castle, on the opposite end of the spectrum, was destroyed in the atomic bombing, and was rebuilt in 1958 as a museum.

The character '城', normally read as shiro, is read as jō when it is attached to a word, such as in the name of a particular castle. Thus, for example, Osaka Castle is called Ōsaka-jō (大阪城) in Japanese.

More from Wikipedia

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Joshu's Zen

Joshu began the study of Zen when he was sixty years old and continued until he was eighty, when he realized Zen.

He taught from the age of eighty until he was one hundred and twenty.

A student once asked him: "If I haven't anything in my mind, what shall I do?"

Joshu replied: "Throw it out."

"But if I haven't anything, how can I throw it out?" continued the questioner.

"Well," said Joshu, "then carry it out."

Aikijutsu Academy of Indianapolis Blog | Senso-Ryu Aikijutsu | Ted Hanulak Sensei

Still Carrying her

Tanzan and Ekido were once traveling together down a muddy road. A heavy rain was still falling.

Coming around a bend, they met a lovely girl in a silk kimono and sash, unable to cross the intersection.

"Come on, girl" said Tanzan at once. Lifting her in his arms, he carried her over the mud.

Ekido did not speak again until that night when they reached a lodging temple. Then he no longer could restrain himself. "We monks don't go near females," he told Tanzan, "especially not young and lovely ones. It is dangerous. Why did you do that?"

"I left the girl back there," said Tanzan. "Are you still carrying her?"

Aikijutsu Academy of Indianapolis Blog | Senso-Ryu Aikijutsu | Ted Hanulak Sensei

O-Nami

In the early days of the Meiji era there lived a well-known wrestler called O-nami, Great Waves.

O-nami was immensely strong and knew the art of wrestling. In his private bouts he defeated even his teacher, but in public he was so bashful that his own pupils threw him.

O-nami felt he should go to a Zen master for help. Hakuju, a wandering teacher, was stopping in a little temple nearby, so O-nami went to see him and told him of his trouble.

"Great Waves is your name," the teacher advised, "so stay in this temple tonight. Imagine that you are those billows. You are no longer a wrestler who is afraid. You are those huge waves sweeping everything before them, swallowing all in their path. Do this and you will be the greatest wrestler in the land."

The teacher retired. O-nami sat in meditation trying to imagine himself as waves. He thought of many different things. Then gradually he turned more and more to the feeling of the waves. As the night advanced the waves became larger and larger. They swept away the flowers in their vases. Even the Buddha in the shrine was inundated. Before dawn the temple was nothing but the ebb and flow of an immense sea.

In the morning the teacher found O-nami meditating, a faint smile on his face. He patted the wrestler's shoulder. "Now nothing can disturb you," he said. "You are those waves. You will sweep everything before you."

The same day O-nami entered the wrestling contests and won. After that, no one in Japan was able to defeat him.

Aikijutsu Academy of Indianapolis Blog | Senso-Ryu Aikijutsu | Ted Hanulak Sensei

Stool Head

Many Zen pupils were studing meditation under the Zen master Sengai. One of them used to arise at night, climb over the temple wall, and go to town on a pleasure jaunt.

Sengai, inspecting the dormitory quarters, found this pupil missing one night and also discovered the high stool he had used to scale the well. Sengai removed the stool and stood there in its place.

When the wanderer returned, not knowing that Sengai was the stool, he put his feet on the master's head and jumped down into the grounds. Discovering what he had done, he was aghast.

Sengai said: "It is very chilly in the early morning. Do be careful not to catch cold yourself."

The pupil never went out at night again.
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Smashed to Bits

A woman of Nagasaki named Kame was one of the few makers of incense burners in Japan. Such a burner is a work of art to be used only in a tearoom or before a family shrine.

Kame, whose father before her had been such an artist, was fond of drinking. She also smoked and associated with men most of the time. Whenever she made a little money she gave a feast inviting artists, poets, carpenters, workers, men of many vocations and avocations. In their association she evolved her designs.

Kame was exceedingly slow in creating, but when her work was finished it was always a masterpiece. Her burners were treasured in homes whose womenfolk never drank, smoked, or associated freely with men.

The mayor of Nagasaki once requested Kame to design an incense burner for him. She delayed doing so until almost half a year had passed. At that time the mayor, who had been promoted to office in a distant city, visited her. He urged Kame to begin work on his burner.

At last receiving the inspiration, Kame made the incense burner. After it was completed she placed it upon a table. She looked at it long and carefully. She smoked and drank before it as if it were her own company. All day she observed it.

At last, picking up a hammer, Kame smashed it to bits. She saw it was not the perfect creation her mind demanded.

Aikijutsu Academy of Indianapolis Blog | Senso-Ryu Aikijutsu | Ted Hanulak Sensei

Hot and Cold

A monk asked Tozan, "How can we escape the cold and heat?" Tozan replied, "Why not go where there is no cold and heat?" "Is there such a place?" the monk asked. Tozan commented, "When cold, be thoroughly cold; when hot, be thoroughly hot.

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Sweaty Realization

Kasan was asked to officiate at the funeral of a provincial lord.

He had never met lords and nobles before so he was nervous. When the ceremony started, Kasan sweat.

Afterwards, when he had returned, he gathered his pupils together. Kasan confessed that he was not yet qualified to be a teacher for he lacked the sameness of bearing in the world of fame that he possessed in the secluded temple. Then Kasan resigned and became the pupil of another master. Eight years later he returned to his former pupils, enlightened.

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The Grass and the Trees

During the Kamakura period, Shinkan studied Tendai six years and then studied Zen seven years; then he went to China and contemplated Zen for thirteen years more.

When he returned to Japan many desired to interview him and asked onscure questions. But when Shinkan received visitors, which was infrequently, he seldom answered their questions.

One day a fifty-year-old student of enlightenment said to Shinkan: "I have studied the Tendai school of thought since I was a little boy, but one thing in it I cannot understand. Tendai claims that even the grass and trees will become enlightened. To me this seems very strange."

"Of what use is it to discuss how grass and trees become enlightened?" asked Shinkan. "The question is how you yourself can become so. Did you ever consider that?"

"I never thought of it in that way," marveled the old man.

"Then go home and think it over," finished Shinkan.

Aikijutsu Academy of Indianapolis Blog | Senso-Ryu Aikijutsu | Ted Hanulak Sensei

"Mind Weeds"

"When the alarm rings early in the morning, and you get up, I think you do not feel so good. It is not easy to go and sit, and even after you arrive at the zendo and begin zazen you have to encourage yourself to sit well. These are just waves of your mind. In pure zazen there would not be any waves in your mind. While you are sitting these waves will become smaller and smaller, and your effort will change into some subtle feeling.

"We say, 'Pulling out the weeds we give nourishment to the plant.' We pull the weeds and bury them near the plant to give it nourishment. So even though you have some difficulty in your practice, even though you have some waves while you are sitting, those waves themselves should help you. So you should not be bothered by your mind. You should rather be grateful for the weeds, because eventually they will enrich your practice. If you have some experience of how the weeds in your mind change into mental nourishment, your practice will make remarkable progress. You will feel the progress. You will feel how they change into self-nourishment. Of course it is not so difficult to give some philosophical or psychological interpretation of our practice, but that is not enough. We must have the actual experience of how our weeds change into nourishment.

"Strictly speaking, any effort we make is not good for our practice because it creates waves in our mind. It is impossible, however, to attain absolute calmness of our mind without any effort. We must make some effort, but we must forget ourselves in the effort we make. In this realm there is no subjectivity or objectivity. Our mind is just calm, without even any awareness. In this awareness, every effort and every idea and thought will vanish. So it is necessary for us to encourage ourselves and to make an effort up to the last moment, when all effort disappears. You should keep your mind on your breathing until you are not aware of your breathing.

"We should try to continue our effort forever, but we should not expect to reach some stage when we will forget all about it. We should just try to keep our mind on our breathing. That is our actual practice. That effort will be refined more and more while you are sitting. At first the effort you make is quite rough and impure, but by the power of practice the effort will become purer and purer. When your effort becomes pure, your body and mind become pure. This is the way we practice Zen. Once you understand our innate power to purify ourselves and our surroundings, you can act properly, and you will learn from those around you, and you will become friendly with others. This is the merit of Zen practice. Bt the way of practice is just to be concentrated on your breathing with the right posture and with great, pure effort. That is how we practice Zen."

by Shunryu Suzuki

From "Zen Mind, Beginner's Mind: Informal talks on Zen meditation and practice,"

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Errors

"It is better to destroy one's own errors than those of others." - Democritus

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Instructor Or Forum Buddies - Who Teaches You How To Grapple?

Let me tell you a story about Grappler X that decides to join a grappling gym after looking at a few MMA fights and a few episodes of TUF. After doing some research and finding the best school in the area (which is where every newbie wants to train), he makes his decision and joins the team.

After a few lessons, Grappler X isn't too satisfied with his progression rate and decides that he needs something else to make him better. He's tired of getting submitted in class and isn't doing all the fancy moves that he's seen on cable, DVDs, and in the magazines.

As Grappler X is getting dressed in the locker room one day after class, he hears some guys talking about a cool website where he can go and download all the cool grappling DVDs and a forum where guys get together to discuss grappling techniques. Grappler X decides to check out the sites and he's completely blown away at what he finds. Finally, the entire encyclopedia of grappling from A-Z is at his disposal and access to grapplers around the world to give him the best advice on how to progress.

Months go by and Grappler X STILL isn't happy with his progress. He's knows more techniques than his classmates, but isn't quite as good as they are. He has a better understanding of advanced techniques than they do, but doesn't really know how or when to apply them. Since his skills aren't developing and he doesn't know what the problem is or how to fix it, he places blame on the obvious target...the instructor and team. If it wasn't for them, he would be better than he is. So, he decides that the answer is to change schools (from the recommendation of his grappling expert buddies on the forum) where they'll be more receptive to "his way of learning" techniques. Unfortunately, the cycle repeats itself and Grappler X runs into the same problem, only this time, he loses interest and quits grappling.

This story happens far too often and at every belt level when a grappler reaches that "fork in the road" to decide who's going to teach them: the instructor they see in person each week or faceless grappling forum experts that dispense training advice, routines and instructional DVD recommendations, mostly while rarely training as much as they advise themselves.

With the abundance of grappling material these days, it's very easy to fall into self-deception and believe that we can coach ourselves into top-notch grapplers. And the more advanced you are as a grappler, the easier it is to fall into the self-deception trap. And though there may be some exceptional athletes capable of doing it, they are the exceptions, not the rule. It's the wise grappler that realizes that it's better to follow a guide that has successfully completed the journey instead of listening to someone who "has an idea" of what should happen along the way.

The bottom line is this: if you want to be the best grappler you can be, listen to the instructors and coaches that know you on the mat (observing your strengths and weaknesses) and avoid the faceless, unproven "experts" dispensing their mat wisdom from the safety of their keyboards and DVD recommendations.

Paul M. Greenhill, "The Wise Grappler", is the creator of The Wise Grappler System and author of The Wise Grappler Ezine, a weekly ezine that provides grappling and mental mindset training tips for the older (over 35) and non-traditional/non-competitive martial artists. To learn more about "The Wise Grappler" and to sign up for more FREE tips like these, visit his site at http://www.thewisegrappler.com or paul@thewisegrappler.com

(c) 2008 Paul M. Greenhill

Article Source: http://EzineArticles.com/?expert=Paul_Greenhill

Aikijutsu Academy of Indianapolis Blog | Senso-Ryu Aikijutsu | Ted Hanulak Sensei

A Buddha

In Tokyo in the Meiji era there lived two prominent teachers of opposite characteristics. One, Unsho, an instructor in Shingon, kept Buddha's precepts scrupulously. He never drank intoxicants, nor did he eat after eleven o'clock in the morning. The other teacher, Tanzan, a professor of philosophy at the Imperial University, never observed the precepts. Whenever he felt like eating, he ate, and when he felt like sleeping in the daytime he slept.

One day Unsho visited Tanzan, who was drinking wine at the time, not even a drop of which is suppposed to touch the tongue of a Buddhist.

"Hello, brother," Tanzan greeted him. "Won't you have a drink?"

"I never drink!" exclaimed Unsho solemnly.

"One who does not drink is not even human," said Tanzan.

"Do you mean to call me inhuman just because I do not indulge in intoxicating liquids!" exclaimed Unsho in anger. "Then if I am not human, what am I?"

"A Buddha," answered Tanzan.

Aikijutsu Academy of Indianapolis Blog | Senso-Ryu Aikijutsu | Ted Hanulak Sensei

The Importance of Bowing in the Japanese Martial Arts

For some Americans bowing can be a problem. Americans are taught from an early age never to bow down to anyone. Bowing is perceived as a sign of weakness. That same American then walks into a Japanese dojo to study a martial art and the first thing he or she is taught is how to bow. Bow to the Sensei, bow before entering the dojo, bow toward the kamidana before stepping on the tatami, bow to fellow students, etc. a lot of bowing to say the least.

Why not just get rid of it? Why not just shake hands? Why not? because it is perhaps the most important part of the training. Besides a sign of respect to your Sensei and fellow students, bowing is an act of mindfulness. The bow stops us from just walking around the dojo with our heads in the clouds. The bow helps remind us that the sword is sharp and can seriously injure us. The bow reminds us that the dojo is a place that represents 100's of years of history. A history of blood, sweat, and tears and that needs to be honored in every bow.

As a Sensei I am humbled every time a student bows to me. It reminds me of my awesome responsibility to that student and his or her training. My teacher always used to say "the day you think you deserve the bow is the day you should stop teaching." The bow keeps the ego in check.

All things are revealed in a single bow.

By Ted Hanulak

Ted Hanulak is the head instructor / Sensei of the Japanese martial art of Senso-Ryu Aikijutsu. He teaches Aikijutsu and Zen meditation out of the Aikijutsu Academy of Indianapolis http://www.aiki-jutsu.com

Article Source:http://EzineArticles.com/?expert=Ted_Hanulak


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Living in the Moment - Better Get Started Now

People constantly live in the future or the past, all the while the "now" is passing them by. We have a habit of lamenting the past or worrying about the future. It is ok to learn from the past. It is also ok to plan for the future. But we must remember that all that exists right now is this very moment. We must live in the present moment. How do we do that?

An Intellectual Understanding

The past is gone. It cannot be changed. Why lament it? The fact that you ran away from a fight in forth grade or you missed the winning touchdown pass in the big high school game should not define the rest of your life. For many it does. The bars are filled with "has-beens" or "never-has-beens". Every moment is an opportunity to change your life. Every moment is a fresh start. When you think in these terms, the future has endless possibilities. But you just can't daydream about what is to come. You must live every moment. The future is now.

A Practice

Meditation is a good tool to help live in the present. There are exercises such as "Shikantanza" (Jap.) "to just sit", where you fully concentrate on only what you are doing at that moment. It is a skill. A skill must be developed and practiced in order for it to improve. The more you do it, the better you get at it. Being aware of everything you do all day. Making everything you do or not do, important. For example, in the simplest of terms; You are going to go to the movies. Getting dressed, walking to your car, driving over to the theater is just as important as the movie itself. The journey is as important as the destination.

With a little understanding and practice you can learn to appreciate every moment of your life. Even the so-call mundane moments.

Ted Hanulak is the head instructor / Sensei of the Japanese martial art of Senso-Ryu Aikijutsu. He teaches Aikijutsu and Zen meditation out of the Aikijutsu Academy of Indianapolis http://www.aiki-jutsu.com
Article Source: http://EzineArticles.com/?expert=Ted_Hanulak

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Senso-Ryu Aikijutsu Projections

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Senso-Ryu Aikijutsu Randori

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Meditating Girl

Once upon a time, Manjusri, the Bodhisattva of Wisdom, went to an assemblage of Buddhas. By the time he arrived, all had departed except for the Buddha Sakyamuni and one girl. She was seated in a place of highest honor, deep in meditation. Manjusri asked the Buddha how it was possible for a mere girl to attain a depth of mediation that even he could not attain. The Buddha said, "Bring her out of meditation and ask her yourself."

So Manjusri walked around the girl three times [a gesture of reverence], then snapped his fingers. She remained deep in meditation. He then tried rousing her by invoking all his magic powers; he even transported her to a high heaven. All was to no avail, so deep was her concentration. But suddenly, up from below the earth sprang Momyo, an unenlightened one. He snapped his fingers once, and the girl came out of her meditation.

Aikijutsu Academy of Indianapolis Blog | Senso-Ryu Aikijutsu | Ted Hanulak Sensei

No True Spirit

If we watch men of other schools discussing theory, and concentrating on techniques with the hands, even though they seem skillfull to watch, they have not the slightest true spirit.

Miyamoto Musashi (1584-1645)

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Life

Life is like unto a long journey with a heavy burden. Let thy step be slow and steady, that thou stumble not. Persuade thyself that imperfection and inconvenience are the natural lot of mortals, and there will be no room for discontent, neither for despair. When ambitious desires arise in thy heart, recall the days of extremity thou has passed through. Forbearance is the root of quietness and assurance forever. Look upon the wrath of the enemy. If thou knowest only whatit is to conquer, and knowest not what it is to be defeated, woe unto thee; it will fare ill with thee. Find fault with thyself rather than with others.

Ieyasu Tokugawa (1543-1616)

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Proper Bowing in Dojo | Senso-Ryu Aikijutsu

Kamiza

Kamiza (上座, Kamiza?) is a term used in Japan to refer to the 'top seat' within a room. The opposite term referring to the 'bottom seat' within a room is Shimoza. The Kamiza is the seat or position that is most comfortable, usually furthest from the door (because this is warmest). In a traditional Washitsu room it would often be a Zabuton placed so the person sitting there has their back to the Tokonoma. In a modern, Western-style room it would often be a comfortable armchair or sofa.

When entering a room in Japan on a formal occasion it is of great importance to assume the correct seating position, and to leave the Kamiza free for the most important person present, be that a special guest or the person of highest rank. However, if one humbly sits in the Shimoza position and is then encouraged by the host to move to the Kamiza, it is quite acceptable to do so.

The term Kamiza is frequently confused by martial arts practitioners with Kamidana, a Shinto shrine often found in Dōjō (martial arts training halls).


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Searching for the Buddha

A monk set off on a long pilgrimage to find the Buddha. He devoted many years to his search until he finally reached the land where the Buddha was said to live. While crossing the river to this country, the monk looked around as the boatman rowed. He noticed something floating towards them. As it got closer, he realized that it was the corpse of a person. When it drifted so close that he could almost touch it, he suddenly recognized the dead body - it was his own! He lost all control and wailed at the sight of himself, still and lifeless, drifting along the river's currents. That moment was the beginning of his liberation.

Aikijutsu Academy of Indianapolis Blog | Senso-Ryu Aikijutsu | Ted Hanulak Sensei