Esta Arte Marcial tem por característica resgatar toda Tradição Marcial dos primórdios da civilização japonesa, quando o homem vivia perfeitamente integrado consigo mesmo e com o Universo. Neste conceito, através do treinamento captamos a energia do Grande Universo e depois passamos a utilizá-la, tendo o centro do corpo como área de difusão. Através da consciência do fluxo de energia tudo é possível e podemos esquecer o uso da força física. Com a meditação, esvaziamos a mente e com a prática do Shin’ei Taido também.

Com a mente e o interior pacificados, não há medo, nem raiva, nem angústia nem pânico; saímos das emoções e dos pensamentos. Se considerarmos isto como objetos do aprisionamento humano, entramos na dimensão da Consciencia, aonde nos conduz o Shin’ei Taido. Tanto homens, mulheres, pessoas de todas as idades podem se integrar nesta prática saudável.

Seguidores

English









Taijutsu Inoue Minamoto


































Reviewing articles about Japanese Budo, I found a text about the commemoration of the birthday of the Fuji Ryu Taijutsu founder, the Grand Master Koga Fuji (Fujito), who had been a disciple of Noriaki Inoue Sensei, whom he called Inoue Doshu. Sensei Koga,claimed that all teachings were transmitted by the Inoue Family tradition, dating back to the Kamakura Period.
Articles demonstrated that the Inoue Clan , is mentioned in several periods, but it is known that this Clan was created by the son of Minamoto no Mitsunaka, Minamoto no Mitsusane established in a place called Inoue (Takai District, Mino Province), changing the name of the family.
About the Tokugawa Shogunate, the Inoue become hereditaryvassals of the Tokugawa clan, being classified as a clan DaimyoFudai. These data clarify the Kamon of Inoue, typical of Yabusame(Knights Archers), because the Minamoto clan was one of the fourmajor clans dominated the Heian Period (794-1185), and the otherthree clans: Fujiwara, Taira and Tachibana.
Koga Fuji Soke  reported that  learned Budo  with Inoue Doshu  first, then learned how  deal with the energy flow, being in affinity with the Universe. Koga Fuji Sensei founded his  Marcial School in 1952, after years as Inoue Doshu uke , died aged 89 years old,  November 23, 1997.
Good Practice.
Oss.
Based on articles about Koga Fuji Soke, Inoue Clan and  the Minamoto Clan.


Inoue a Samurai Clan
























The first reference we have found the clan Inoue, after it was founded by Minamoto no Mitsusane after the Heian Period, dates from the early 15th century, withInoue Kawachi-no-Kami Mitsukane. We know this family is a Fudai Daimyo Clan, branch of Clan Samurai Seiwa. The term Kawachi no Kami passed for generations as an honorific title. The center of the family originated in Shihano with ramifications in Aki (Hiroshima today) and Mikawa. The clan was originally knights archers (yabusame), like the Minamoto Clan but the introduction of firearms (muskets) by the Portugueses, this modality has to be used for personal development of the Samurai. The honorary title of Kawachi-no-Kami brings concept of excellence in the tactics of dodging and fighting with katana.
It is very clear this tradition Samurai family Inoue, Inoue Sensei tells us when the concept of Yamato Damashii and the concept of Iki. Elsewhere, when asked to Inoue Doshu, in an interview,  which school derived their style of Katana, he said that his style came from the family tradition.
The last time a Inoue ported  honorary Kawachi-no-Kami was in 1868, which marks the end of the feudal period in Japan and initiating the Meiji Restoration.The former daimyo (Lords of the Samurai clan) became administrators and occupied important places in Japanese society and the imperial government, the Shogunate period had ended.
We see that Inoue Family  maintained the tradition of Martial Arts Kyudo living in modern times, is devoting himself to training techniques,  founding  sporting associations such as Kobukan, among others.
Good training and good weekend.
Oss.
Based on interviews with Inoue Sensei, articles and genealogy of the Samurai clans of feudal times in Japan





Shin'ei Taido: The Unique Martial Art.

































Often when visiting the dojo, the visitors seek similarities  among Shin'ei Taido,  Aikijujutsu and other schools, but this technique is unique, as always said Inoue Sensei and other martial artists.
Articles as claimed by old masters Shinwa Taido, Inoue Sensei was already practicing with a powerful technique in 1915, thanks to the style and techniques in their lineage Inoue, resulting from centuries of  a Clan Samurai training, beyond the years of practice with Takeda Sensei and other teachers hired by his family.
To understand why Inoue Sensei had many teachers, was an ancient practice among schools of ancient Koryu, when a practitioner of that lineage reached the mastery she had to do  the Mushashugyo.
Mushashugyo is an itinerant training visiting several martial arts schools for improvement and exchange of experiences. It can last 2-4 years. How the Inoue Clan was a very rich family, they contacted great masters to come to them for this Inoue Sensei`s practice. This explains several dojos to private practice in various properties of the Inoue`s, they built one just to practice Daito-ryu, when it had one ancient dojo to practice Judo at the same property.
The Shin'ei Taido is a powerful technique that came from the lineage Inoue, which uses the energy centers and Zen concepts. In the movement we used a quarter-circle and at most, half circle, which is minimal, faster and more effective. There is a complete circle aiming  the articulation technique. The technique is always an effective response for each situation. Uses the whole body in all situations. We must remember that school has a Samurai lineage.Fast attack and quick response.
The etiquette and respect are always retained, as the ideal of IKI with sincere and true training. We can not stereotype, mimic, copy, and simply repeat and repeat. It isn`t an Art for demonstration, and the Deshi selection is always made, as in the older Koryu schools, evaluating the real intention. As Inoue Sensei stated: "Shin'ei Taido is an Art, where there is no place for ego, the practice has to be sincere, real sweat and truly breathing, through the Reality Force of KI instead of Aiki. It is this reality that ki does not cease to flow (if cease would be disastrous), there is a resonance with the energy of Creation, as the Yamato Damashii. Through the study of IKI, we do that the Reality of the ki flow be constant. "
I end this post with words of Kawanabe Sensei: "with Inoue Sensei I learned the substance of Budo" beyond essence. 


Oss.


Based on Shinwa Taido articles, interviews and Inoue Sensei Kawanabe Sensei.




Martial  Graduation of Inoue Sensei







































The Inoue Family  has practiced Jujutsu and Aikijujutsu in their private dojos until 1920, when Inoue Sensei becomes assistant trainer of  the new and the old style of Aikijujutsu.
As the Inoue family had a martial tradition due to generations; the foundation, administration and management of Dojo Kobukan and the next dojos created for the practice of the new style, is now made by the members of this family.
In 1932 he became an instructor responsable to 75 Senyokai Budo dojos, authorized by the Reverend Deguchi, besides teaching seminars in military school.
In 1935, he named his Budo: Aikibudo.
After the Second World War, focuses its activities in Tokyo. By 1952, Sensei calls his Art, Shinwa Taido, and later, due to modifications, Shin’ei Taido.
He died in 1994 at the Graduate Maximum Soke.
Interestingly, that never had health problems and died aged 92, still lucid and practicing.  Good example of martial practicing.


Oss.


Based on articles Inoue Sensei, articles and videos of  Stanley Pranin .




Budo: The Nine Visions of The Zen Meditation








































Master Huang Po said: "The human being is afraid to empty his mind, thinking he will be swallowed by the Void. But does not realize that his own mind is the Void.
Let's talk about some rules that were titled the Nine Visions, which were widespread in Medieval Japanese period between Bushii and monks.

1. Observe the basic rules of Zazen
Sit either in Seiza, Lotus or chair. Keep back straight, proper posture for meditation. Hands in cosmic mudra.

2. Breathing in the Hara in Tanden
Focusing on breathing three fingers below the navel. Breathe slowly and calmly. Release the air through the mouth. Tongue touch the top of the mouth.

3. Keep Spirit Calm
Just sit back and let the thoughts flow, without interfering. They fade away like clouds. The mind empties.

4. Pleinitude
The thoughts vanish. The body will be supplied by the ki, which now pervades all the Tanden. Notice the pleinitude.

5. Natural Wisdom
With a peaceful mind, everything is bright and comes to consciousness than ever.
6. Freedom
At this stage, you are free from the ego, nothing else misleads you.
7. Emptiness
It's heaven in the clouds (thoughts, emotions) are gone, everything is clear and bright. Its original state.

8. Beautiful Vision
Awareness and Understanding permeate their daily lives and their training.

9. Perfection
It is the Enzo, Zen Circle: Empty and Full, Dual and Non-Dual, Transcendent and Immanent.

A proverb says:”Before Zen, moutains werw mountains; at the beginning of Zen, mountains are no longer mountains. And now, they are again mountains and I realize that they have always been.”

Good reflection.


Oss.


Based on articles about Zen and Budo.




Shin’ei Taido and The Awakening


























Inoue Sensei explained that we practice things that never were.The interviewer was confused, because after years of practice, besides having great masters interviewed, had never heard such a thing. Actually this is a Zen speech. 
"We realized that never existed dojo or mat" and "those who come to enjoy have their own formation." Again, the statements seemed more confusing to the interviewer.
Our Master stated the facts below. People have all "forms" and "technics" within themselves, just are not aware of their possibilities. The presence of a Master through the resonance of his field, the Master’s field organizes the student’s one, if the pupil allows..
"People talk about pyramids, circles, squares and triangles, but the shapes are within. (...). Why nobody taught it to his disciples? "; Quoted Inoue Sensei.
"Actually, there is only the Essence of Reality" (Being, Flow).Thins are created as you move yourself (your mind working and believing that there’s only the Dual). "Nothing is created by the theory." This is because the reality is.
Everyone will always have been and what "will" be, there is no way to change your real being. We can acquire (or or not) awareness of Reality. Everything depends on us cling to the ego.
As Osho says, do not look forward Awakening (Enlightenment) through the techniques, the Awakening is coming without any search. The technique, the sincere practice and meditation creates space for this, for the state of Affinity with the universe, as taught by Inoue Sensei.


Oss.


Based on interviews of Inoue Sensei and Osho.






Inoue Sensei, Takeda Sensei and Menkyo Kaiden








































We know that at 21 years Inoue Sensei was ending his Shinwaryoku and began his Mushashugyo (bushi’s ascetic training), as directed by the Master Deguchi. After his period of Mushashugyo and the financial backing of the Clan, founded dojos in their properties Tanabe, Kobe, Hokkaido, Osaka and Tokyo. In Tokyo teaches Budo at several dojos, as his statement to Stanley Pranin.
According to the articles of Aikijujutsu, a Kyoju Dairi (certified student instructors) cost about 3 yens in the season of 1936. What allowed the instructor was able to drive a dojo certification Menkyo Kaiden. Everything was recorded in eimeiroku (register of students) from Takeda Sensei.
 Inoue Sensei paid for the registration of Takeda Sensei eimeiroku the sum of 10 yens in 1931, probably because it is a certificate above Kyoju Dairi. This sum was considered very high for the time, as stated by the interviewer himself.
This fact was corroborated with the presence of his uncle Morihei Ueshiba Sensei, saying that Inoue had already learned the techniques of Takeda Sensei, he would sign the book to get their certification ratified. At the time, was also present the famous Admiral Takeshita. We must remember that Inoue Sensei, at the time, told Sokaku Takeda Sensei he wanted to be Ukemi and had the Master's permission to teach Budo Deguchi of his clan.
The biographies of the season, the only person who taught and didn’t have questioned his technical capacity by Takeda Sensei was Inoue Sensei, it is known fact that often other dojos received the visit of Grand Master of Aikijujutsu to explain that he had not granted the right to teach this or that instructor.
Inoue Sensei taught at various dojos without ever having questioned his authority and capacity by Grandmaster of Daito-ryu.


Oss.


Based on interviews with Hisa Sensei, articles about Inoue Sensei and Aikijujutsu.






Inoue Sensei: Iki and Ki





















Inoue Sensei said he learned much from Master Deguchi, especially in their period of study on the Affinity before his Mushashugyo. If we began to resonate with others and things around us, the Flow’s Reality will happen according to the opening of consciousness.
From Master Inoue’s point of view, there are no techniques, all things are created by Flow’s Reality, which is always constant. Reality does not stop the flow; creates unceasingly, every creation, others will do. This is the essence of Reality.
Things are created because we are “in moviment”, nothing is created by the theory. When we go to a place, we changed, before or after, this is already implicit. This isn’t linear.
Humans should follow their nature and respect their biological functioning. We always work to keep our youth and vigor.
Always mentions: "If I’m working (practicing), I'm young."
He always said he was never learned copy techniques, has always been self-taught.
Trained a lot with his grandfather, mainly techniques Irimi and Gyaku.
His teachings concerning the substance of the universe came from Omoto religion, but the rest was self taught, never copied anything from anyone.
Stated that our courage grows with the power created by the great virtuoso Affinity of the Universe. Without understanding this point, strange things are imposed on the practice of the affinity of the Universe.
Once Admiral Isamu Takeshita said: "Sr.Inoue yours kokyu’s spirit and driving force are different."
Inoue Sensei said (as explained Kawanabe Sensei too) who never used kokyu techniques; used the Iki.
He explained: " Kokyu Power is nothing. Things are created because of the existence of  the Iki of Aiki and his own Iki. This is it Musubi."
Good Pratice.


Oss.


Based on interviews with Kawanabe Sensei and Inoue Sensei.




Spontaneous  Moviment and Technique






















Another Day, some Deshii asked me about movement and techniques again.
Almost I repeated a Master Inoue’s phrase: "There are no techniques, there is nothing." But it's no use talking about higher level mathematics is not learned the basics, said Inoue Sensei.
There is no thought and movements that come from the mind, the mind is pure illusion, it doesn’t exist on the material level..
When Inoue Sensei said that we know all the movements within us, he had spoken of doing connection with Consciousness, which is prime, immobile and permanent. The active mind is just a noise of communication, the movements coming from the mind are distorted movements.
Consciousness and Reality Flow are the same thing.
 Movement and pause are two aspects of Reality Flow’s manifestation. Then, through the empty mind (Mushin) the body expresses the natural movement; so there are no techniques, because are natural expressions in each one of us.  So Ueshiba O-Sensei spoke of "moving meditation"; Osho explained it very well in his seminars.
Well, IF you are thinking about techniques, you are fettering your own body, getting heavy and not connected to the Universe. And pratice Shin’ei Taido is to make this connection all the time.
Let’s practice the empty mind,  let’s practice Zen.
Good practice.
Oss.
Based on articles of Zen, Inoue Sensei, Ueshiba O-Sensei and Osho.




Bansen Tanaka Sensei and Master Inoue


























In an interview with Stanley Pranin Bansen Tanaka Sensei tells us of the time he was a disciple of Inoue Sensei in Osaka. Basen Sensei, was practicing Judo when a friend introduced him to Inoue Sensei in 1936, with whom he practiced until 1939. In the beginning, Inoue Sensei taught at the police headquarters; he trained every day.   At that time they named the techniques different: Ikkajo, Nikkajo, etc ... Master Inoue Nikkajo always practiced especially in seiza. On the mat, they trainned very strong  and Master Inoue never did things by half. Your Nikkajo was so strong, that brought tears to the Deshii’s eyes, even hitting the mat he said “not yet, not yet”; increasing their strength. To Bansen Sensei, it seemed that came close to breaking bones. Over time, the Deshii began to see that were immune to pain as much as in the Nikkajo and Sankkajo. Master Inoue out of practice was a determined person but gentle. Rarely go out for fraternizing with the Deshii. Most of the time,Master Inoue trainned on knees, the hard way to have more endurance and improving technique. Bansen Sensei enlisted in the Army in 1939.
Good Reflection.


Oss.


Based on interviews with Stanley Pranin.






The Impermanence and the Cherry Blossom





















Present in chronicles and older songs from Japan (Kojiki and Manyoshu), Sakura, the Edo period began to be related to the Samurai and, in the Meiji period, reaffirmed the ideal of the Japanese people.
The blooming of this tree (Sakura no Ki) is the purest manifestation of Japanese culture, and their blossom (sakura or Ooka) represents both the metaphor of life as the symbol of Bushido.
There are several legends about this tree, as it would from a princess called "Kono-Hana-Sakuya-hime no Mikoto" ("Princess Tree open flowers"), considered as beautiful as the flower, which attracted the attention of divinity Ninigi no Mikoto, the ancestor of the Japanese People. The Princess, seeing that her beauty would be ephemeral as cherry blossoms, heads to the top of Mount Fuji to climb to heaven. Many claim that the name derives from the name Sakura Princess Sakuya, which means flower.
It is a fact, that after its flowering, the flower fades quickly and is scattered by the wind, this is the perfect death for a true Samurai, which is aware of its transitory nature of existence. In the essence of Bushido, the samurai live and you learn every day, because life is fleeting, we are living Tada Ima (Single Moment, the Now, the Present Moment). The Cherry Omoto, originates in the Himalayas, has tiny light pink flowers with shades of light green branches long, blooming the first week of April and the species venerated on Mount Fuji, the temple dedicated to Kono-Hana-Sakuya-hime no Mikoto (purple or reddish species is originally from Okinawa and blooms in March).
 Inoue Doshu said that "Budo can be compared with the cherry blossoms falling, floating in the wind," the focus in the present moment, without forgetting the impermanence; be firm and smooth in practice the movements with the katana. At the same time, we practice the "forget" the "surrender to the flow," as well as the cherry blossoms are delivered to the wind, it is the wind itself, they "relish" the wind, this is the moment one that can be experienced only once.


Oss.


Based on articles about Japanese mythology and Inoue Doshu



Do and Trust in The Heart 




















These days, I was asked several times for which the technicalmastery which the best path to take. Through the mind, there is no way to be the Way, for it can only be experienced and not byreasoning. In response to these search engines, I suggestreading this text Seng Ts'an:

"The Way (Do) Perfect knows no difficulties,
Refuses to have preferences,has no preferences;
When freed from hate and love
It appears totally without disguise.
Only a tenth of an inch difference,
And Heaven and Earth are separated.
To see the Do in front of the eyes
Have no fixed thoughts either for or against.
Pushing something that you like against what you do not like,
Is nothing more than the dance of the mind.
The Way (Do) is perfect as the vastness of space,
With nothing wanting, nothing superfluous.
Because choices doned
His Essence is lost of.sight
The One is nothing beyond the All, the All none other than One
Take your place and everything will follow by itself.
I said, but in vain, for what words can say
About that has no yesterday, tomorrow or today? "
Good Reflection.

Oss.

Based on texts of Zen and Seng Ts'an.



The Nature of Mind and Bodhidharma


























Here are quotes from Bodhidharma to the discovery of our Buddha’s nature, as stated by several authors, this applies to Martial Arts. Tradition says that, around the years 490 to 496, Bodhidharma ordained monk Seng-fu, this monk had moved to a newly built the Shaolin Temple on Mount Sung, Honan Province. The monk was passing on the teachings of his master to the monks practicing Martial Arts. I put below excerpts attributed to Bodhidharma, to reflection:
"To find a Buddha all you have to do is see your nature, it is the Buddha.
If you do not see your nature and spend the time looking elsewhere, never meet the Buddha. The truth is, there is nothing to find, but to achieve this understanding, we must fight to understand.
If you can not find a teacher soon, you will live this life in vain. It is true, you have the Buddha nature, but without the help a teacher to help, you never will know it.
Unless they see their own nature, how people can be called Buddha? They deceive themselves and others, causing them to enter the realm of illusion. Unless they see their nature, recite the Canon and the Sutras has no meaning; they are devote themselves to the illusion, not the Buddha. If they are unable to distinguish the light of the darkness, how can they escape the cycle of illusion?
A Buddha does not observe the precepts, neither does good nor bad, nor is diligent or lazy. A Buddha is someone who simply does nothing, without a Buddha focuses in mind. A Buddha is a Buddha. Do not think about the Buddha. If you do not understand what I say, you never know your own mind.
People who do not see their own nature and realize that they can actually practice are foolish, fall into a bottomless pit, and like a drunk, not differing good and evil. If you want to cultivate this practice, you have to see your nature before you can finish your rationalizations. Attain enlightenment without being aware of your nature is impossible.
Our nature is the mind, and mind our nature. This nature is the same as the mind of all Buddhas, Buddhas of past and future only transmit this mind, beyond this there is no Buddha mind. But deluded people do not realize that their own minds are the Buddha, still looking out, never stop invoking Buddha or Buddha worship and wonder where to find the Buddha. Do not be delivered to such illusions, simply knowing your mind, beyond your mind there is no other Buddha. The sutras say, so all you have is an illusion; also say that wherever you are, there is a Buddha, your mind is the Buddha. Do not use a Buddha to worship a Buddha.
Even if a Buddha or a Bodhisattva appeared before you, not the bow, the mind is empty and contains no such form. Those who cling to these phenomena, and appearances, deviate from the path. Why worship illusions born of the mind? Who worships not know and who knows not worship. Through worship you in Illusion, this notice is to be aware of this. The basic nature of a Buddha is not so. Keep this in mind, even if something else arises. Not accepted, do not be afraid and do not doubt that your mind is pure. Your mind is basically empty. All appearances are illusions, not cling to them.
Dharma is the truth that all natures are pure, that all appearances are empty; decay and attachment, subject and object does not exist, are illusion. Without seeking nothing, you're in the Way. "


Oss.


Based on texts about Bodhidharma




Misogi and The Way of the Heart





















The practice of Misogi of Yamaoka Tesshu Sensei has been transmited to his last disciple, Testsu Ogura Sensei, founder of Ichikukai Dojo in 1922. In this dojo, located northwest of Tokyo, is practice in Misogi Kokyu Ho (method of purification through the practice of breathing) and meditation Zazen. Koichi Tohei Sensei started practicing with Ogura Sensei, and created a group to study the roots of Misogi and Makoto in Japan, fouding the name of Inoue Masakane Sensei (1790 to 1849, the Clan of the province of Kozuki).
Sense Mazakane studied medicine with Isono Hiromichi Sensei, Phrenology and Figsionomy Divinatory with Mizuno Nanboku Sensei. After a pre-monitoring dream , he begis studies of Hakke Shinto of Shirakawa Clan and became priest of the temple Meda Jinmeigü (in Bushu, 1840). Due to his studies, was banned ,in 1843 by Tokugawa Shogun to Miyakajima island, but is still spreading his doctrine to the disciples and local people until he died, his doctrine is being rehabilitated in the Meiji Period.
Misogi means purification and is considered a concept of the Old Shinto (Koshinto), referring to the conception of life, life as vital elan, as God is the vital elan of the Universe. Normally, objects and living beings degrade over time, is the natural way, but through the practice of Misogi, could return to its original state.
Besides Zazen and breathing techniques focused on Hara Tanden, this practice is based on the so-called Triple Purification (a type of ancient recitation, or incantation, associated with Kotodama), being held in conjunction with Makoto no Kokoro (Sincerity of The Heart) . It isn’t only use simple recitation method, there must be Purity and Sincerity in the Heart.
Note that the kanji for the heart (shin-kokoro) is the basis for many words and verbs (such as mind, attention, interest, emotions, gratitude, admiration, anger, calmness, sadness, serenity, shame, listen carefully, blessing, sorry, kind, be loyal, to be devoted, among dozens more), so the Misogi conducts energy (ki) to the Naka no Tanden (where is located the heart). When we got to this stage, antagonisms cease to exist, but we began to integrate all that was seen as opposites before.
Inoue Doshu always pointed to prayer to Kami, sincerity of purpose and be humble, that the only possible way is through the heart, but without it there is nothing, with is everything is possible.
The practice of meditation teaches us to pacify the mind, together with the practice of breathing, gradually the integration of the 3 Tanden (Seika - Naka - Kami), is reestablishing the connection to the Universe.
This is the Way.
Good Reflection.


Oss.


Based on texts by Koichi Tohei Sensei, entered Stanley Pranin and encyclopedias in the Japanese traditions.




Silence of Mind and the Practice


 Morihei Ueshiba O-Sensei ,mentioned in a writing that the practice is only possible when we are connected to the source, He recommended the practice of Zazen, to keep the mind in silence.
As swami Nisargadatta Maharaj told us in  "I Am That", talking about the practice:
"Abandon all attempts, is simply, does not deviate, do not fight, drop all support, hold in the sense of being blind, sweeping away everything else.
  (......) but you should not indulge in forecasts and plans, born of memory and anticipation.
Just look at whatever happens and know that you are something beyond that.
This has nothing to do with effort. Simply turn in the opposite direction, look between the thoughts, rather than the thoughts.When you walk in a crowd, you do not fight every man you meet, you just make your way through them.
When you fight, you invite a fight. But when you do not resist, you meet no resistance. When you refuse to play the game, you're out of it.
A quiet mind is all you need. All else will happen normally, once your mind is quiet. "
Good Practice.


Oss.


Based on articles about O-Sensei Morihei Ueshiba and Swami Maharaj Nisargadatta






Non-Duality and Consciousness

The daily practice is walk toward Consciousness, gradually in contact with the Non-Duality.  We often have "fugacious contacts", like being alongside to a very quite river, with crystalline waters and by conditioning or unconsciousness, we wet only a hand to refresh the face.
How long will take us to realize that we can drink and dive into these waters? How long to take awareness that there is no river, water, me, we, world outside or world inside?
There are no answers, there is the experience and practice. O-Sensei Morihei Ueshiba, Tempu Nakamura Sensei, Yamaoka Tesshu Sensei, Osho and Inoue Doshu point us to the Way, through the practice of meditation and ego emptyness, becoming one with Existence.
Sambodh Nasseb Swami, in his writings, tells us about this journey:
"Awareness is like space, and we are this. Our body is welcomed by the Consciousness. Our thoughts are welcomed by Consciousness. When we awaken to this hosting that is already happening in fact, we are conscious of how we are being hosted right now.

When we host all thoughts, positives and negatives, we wake up the unit we are. For welcome, we realize that we are bigger than what we are welcoming. Soon, if I welcome all thoughts  , I'm the Consciousness welcoming. And Consciousness is beyond the mind concepts of positive and negative .
We welcome into our conscious hearts everything that appears. We can close your eyes and practice it for a few moments. You can put some relaxing music if you like. Start by placing your hands in the center of your chest, one over the other.When you feel a deeper connection, relax your hands in your knees and say to yourself: "I welcome everything that comes to me now."

And just keep feeling this welcoming. It means that you do not fight with no thought. Only welcome. You also have no conflict with any negative feelings. Only welcome. Any uncomfortable feeling in the body, just welcome in your conscious heart.

This practice has a great healing power, because it teaches you to change your energies instead of fighting with them. "
ABout the Non-Duality:
"What is non-duality?
It is the awareness that there is no separation between you and life, between you and others.
Simply because there is no YOU.
This YOU is simply a myth.
The life that even invents YOU /ME  to the game be fun.
But really, life is like an organism.
The illusion of freedom of the ego is one of the jokes!
After all, the ego is just a shadow of a black cat in the darkness ... "
Good Practice.
Oss.

Based on writings on Zen and Sambodh Naseeb ("You / Me" and "Conscience" at http://naodual.blogspot.com)


The Mind and The Way



















The book Bodhisattvacharyāvatāra or Bodhicaryavatara, whose title translates as a guide to the Bodhisattva Way of Life, is a famous Mahayana Buddhist text written 700 AD, in Sanskrit by Shantideva (Śāntideva, a Buddhist monk, Nalanda Monastic University in India). There are ten chapters devoted to the development of the Mind of Enlightenment (Bodhicitta) by practicing the six perfections. His translation was made into Tibetan by Khenpo Kunpal (1862-1943) disciple of Paltrul Rinpoche (1808-1887). In the fourth Chapter, we find these paragraphs:

"[27] So I feel numb for a mantra,
I have been reduced to someone without a mind?
Even though I do not understand, why I'm numb,
Who is inside me?
[28] Hatred and Desire, these enemies
Has no legs, no arms and the like;
Although are neither Bravery nor Wisdom,
How do I become a slave?
[29] Tolerating both, not fighting with them,
They live within my mind,
They have fun, causing me sorrow
Patience became something improper. . . "
Good Reflection.
Oss.
Translation of excerpts from Bodhisattvacharyāvatāra




Zen and the Practice

During our training, has been said many difficulties in applying the concepts of Zen in our practice, which is very common in the beginner and those who live in a society of mind.
Will reproduce part of the exhibition posted by Swamisambodhi Naseeb, very clear and relevant to all practitioners  of Shin'ei Taido and other Martial Art ..
  "The second Way is to be complete with all present. When you embrace, forget yourself and just be your arm. When walking, forget yourself and be the walk. When a thought arises, note that you and thought are one. There is not you thinking about thinking. The thought is happening spontaneously. Everything is happening spontaneously. Both the effort and the non-effort. The second Way is to note how this happens and allow it. Surrender to it. Being ONE with every thought, feeling and action that arise from consciousness. So, in this way the ego collapses. "
Good practice.
Oss.

Article based on the post "Two The Way to Being" from July 2, 2010,the blog Zen-Bio,  Sambodh Naseeb Swami.







Inoue:The Forgotten Pioneer























This article of Stanley Pranin demonstrates the role of Inoue Sensei in the dissemination of Martial Arts in the '30s, as well as his effort to consolidate the Senyokai Budo and the Kobukan. Dojo

“The next major phase in the development of would eventually become aikido was the relocation of both Morihei and Yoichiro to Tokyo. As on so many occasions before, the names of these two are irrevocably intertwined at this stage too. The shift of focus of their teaching activities was due, not surprisingly, to an Omoto connection. One of the avid Daito-ryu students in Ayabe was Vice-admiral Seikyo Asano who was a collegue of a certain Admiral Isamu Takeshita. Parenthetically, Seikyo was the older brother of the famous scholar and psychic Wasaburo Asano who, for a time, wielded a tremendous influence within the Omoto.

Seikyo spoke glowingly of Morihei and Daito-ryu to Takeshita. The Admiral—a long-time enthusiast and practitioner of the martial arts—made a special trip to Ayabe to witness the training. This led to Morihei and Yoichiro making visits to Tokyo at Takeshita’s invitation to give courses to well-to-do people from business, political, military and intellectual circles. It appears that Yoichiro stayed more or less full-time in Tokyo from about 1925 while Morihei traveled back and forth between there and Ayabe before relocating permanently with his family in 1927. Yoichiro stated that Morihei was often sick during this period and that he handled much of the teaching duties. Yoichiro added, for example, that Admiral Takeshita learned more from him than from his uncle.

There were a number of people besides Takeshita who acted as patrons for the activities of Morihei and Yoichiro. One such individual was a Count Shimazu. Yoichiro describes the early Tokyo years in these words:

“Mr. Shimazu had a mansion in Osaki-cho where we held our first training. During this period Ueshiba came to Tokyo several times. He was ill then and very weak. I had to take care of him and had a difficult time. As a result, I did most of the teaching at the dojo. From the dojo in Osaki-cho we moved to Mita. Baron Katsuji Utsumi lived there and, since his mansion was empty, we were offered the use of it.

So I went around teaching in a number of locations. We didn’t teach at just one place in Tokyo. It was quite hard for us to build a dojo and we had to overcome many difficulties. However, it was all due to the greatness of my uncle, not me.”

Following a period of several years teaching at various temporary facilities, Morihei and Yoichiro’s efforts in Tokyo finally led to the construction of a permanent dojo in the Wakamatsu-cho district of Shinjuku. There were many contributors to the opening of the Ueshiba dojo, known as the “Kobukan,” in April 1931. One of those who played a role in the funding effort was Yoichiro’s uncle Koshiro who by that time was one of Japan’s wealthiest individuals. Yoichiro would later boast, “Koshiro’s money is my money!”, and it appears that Zenzo’s younger brother was tapped with some regularity for financial assistance by Yoichiro during the early Tokyo years.

Using the Kobukan as the base of his activities, Morihei began teaching at various military institutions and companies in the early 1930s. He was assisted by Yoichiro and a new crop of talented uchideshi such as Kaoru Funahashi, Rinjiro Shirata, Shigemi Yonekawa, Tsutomu Yukawa and others who took over a portion of the teaching duties. The art itself was continuing to evolve away from the more rigid forms of Daito-ryu towards a more free-flowing, circular application of techniques. Numerous witnesses from that period recall how Yoichiro’s movements looked virtually identical to those of Morihei.

Quite a number of the early Tokyo practitioners were in some way connected with the Omoto religion. Both Onisaburo and his son-in-law Hidemaro Deguchi paid visits to the Kobukan during this period. In August 1932, an organization called the Budo Senyokai (Society for the Promotion of the Martial Arts) headquartered in Kameoka was created under the auspices of the Omoto religion. Onisaburo set up a variety of auxiliary organizations in support of the dissemination of the sect at various levels of Japanese society. This particular association was centered on the martial teaching activities of Morihei and Yoichiro, the latter being known by the name of Yoshiharu at this point in time. There are a number of photographs from the Budo Senyokai period that depict Onisaburo, Morihei and Yoichiro posing all together. These documents alone constitute irrefutable proof of the relationship between the three and the importance of Yoichiro in the development of Morihei’s new budo.

Martial arts training sessions were held in the facilities of Omoto chapters located all around Japan. In fact, it was the existence of one such chapter in Iwama, Ibaragi Prefecture that led to Ueshiba acquiring property there. The establishment of the Budo Senyokai gave Morihei a nationwide network of affiliates and greatly increased his instructional responsibilities. Yoichiro, for his part, was charged with setting up and operating a dojo in Takeda in Hyogo Prefecture. He describes his activities during this period in his own words:

“I think it was in 1932 that I began to travel around the country to teach. We initially taught in the Ten’onkyo in Kameoka. I was teaching then, but, as you know, people who practice the martial arts are all mischievous types! I couldn’t keep them in line. So I spoke with Reverend Deguchi about the problem.”

He said, ‘Inoue, why don’t you get rid of them by sending them to Takeda?’ Actually, they were all kicked out of Kameoka! Although it was said that they were sent to Takeda because a new dojo had been built there, it wasn’t true. They were sent to Takeda because they were so selfish. I didn’t spend much time in Takeda, and I was mostly in Kameoka where there was another dojo. I first sent one of my students to Takeda in about 1932. He is still living in Himeji. He built a house in Takeda for me but I stayed mainly in Kameoka. With Kameoka as a base I went around the Kyoto and Osaka areas teaching and opened dojos in those cities.”

As can be seen from Yoichiro’s comments, the flurry of activity in connection with the Budo Senyokai led to the establishment of a strong training base in the Kansai area as well. The seemingly ubiquitous Yoichiro was directly involved in this effort too. He played a role in the opening of the Asahi News dojo in Osaka whose central figure was Takuma Hisa. Yoichiro taught regularly at another Osaka dojo for several years. Morihei himself would spend about one week out of the month in Osaka where he maintained a second residence in the mid-1930s.

Despite his busy teaching schedule in this period, Yoichiro also managed a trip to Manchuria in 1933 where he instructed at the Daido Gakuin, an elite school in Japanese-controled Manchukuo. He also briefly visited Korea on his way back to Japan."

Have a Good Day.
Oss.

Excerpts from the article by Stanley Pranin “Yoichiro Inoue: Aikido’s Forgotten Pioneer” Aikido Journal number 121.






Ego, Self and Not-Dual


























This poem of Zhuang Tzu,  Distinction between Ego and Self, translated by Thomas Merton, represents the Taoist influences in Zen.
Master Zhuang was a leading thinker representing the Taoist strain in Chinese thought. Using parable, allegory and paradox, he established the first ideas of what would become the Taoist School. The Center piece is that only by understanding Tao (the Way of Nature) and dwelling in unity can man achieve true happiness and be truly free, both in life and death
All that is limited by form, semblance, sound, color is called object.
Among them all, man alone is more than an object.
Though, like objects, he has form and semblance,
He is not limited to form.
He is more.
He can attain to formlessness.
When he is beyond form and semblance, beyond "this" and "that,"
where is the comparison with another object?
Where is the conflict?
What can stand in his way?
He will rest in his eternal place which is no-place.
He will be hidden in his own unfathomable secret.
His nature sinks to its root in the One.
His vitality, his power hide in Secret Tao.

Oss.

Based on extracts of Thomas Merton about Zhuang Tzu.



The Do By Kakuan Sensei




















Master Kakuan (Kuo-an Shih-yuan, Kuòān Shīyuǎn ou Guo-an Shi-yuan), a monk who lived in the 12th century,  author of several texts, including the work known as the Ten Bulls.

 Once, he showed that fixation in searching for perfection,  the practice does not cease, obscures the mind and avoids the mastery:

"Mind clean of all enlightenment.

Confusion is replaced by serenity.

Ideas of holiness are irrelevant.

Is not illuminated but is not obscured.

Where there is no duality, no eyes to see the division. "

Good Reflection.

Oss.

Based on texts  Zen.





Zen Mind and Shugyo





















This Japanese expression Shugyo, brings the concept of "intense training", "intense practice" or "asceticism." Among the samurais Shugyo was part of the Bushido, replacing the traditional exercisesthat could cause death by intense training.

According to Sensei Takuan Soho, the essence of being, can not be found through the practice martial it is necessary to Shugyo, this state of concentration that has many expressions - being selfless, satori, , being flow, being observation, etc. ...

Zazen is also considered one way of Shugyo even being considered as a method without method. We also practice Shugyo in the sense of  "polish the mind" to access the unit body-mind-soul.

Master Myôchô Soho (Daito-Kokushi), founder of the lineage of Rinzai Zen Temple in Kyoto, writes these words, close to his death: 

Cutting the great Zen masters in two -

Polishing at any time a sword as sharp as a razor;

Where words can not express the inexpressible

The fangs pierce the sky empty

Even after reaching Enlightenment. "

Sensei explained that "the masters are still, even after enlightenment,
polishing where there is nothing to polish. They have nothing to say, so words are thrown away, and they do not open their mouths. Thus, Buddha can not disturb them; Buddha probably lowers his head in deep gratitude. But in rejecting the Buddhas and Patriarchs, do not neglect the Shugyo. "

Good Reflection.

Oss.

Based on Zen texts and " Zen Method " of Atsunobu Tomomatsu.


The Tao: Beyond the Mind

























The Classic of Purity, according to Osho is "one of the most profound flashes in relation to Nature", he so designates it as not doctrinal, not philosophical, not intellectual but as existential, that was experienced. This text was written by Ko Hsuan, quoting Lao Tzu, however warns Osho that is an experience of the author, who in the preface of this book, wrote that when he reached the union with the Tao, meditated long before writing his experience.

“The Master Lao said,

The Supreme Tao is formless,
but it produced and nourishes Heaven and Earth.
The Supreme Tao has no name,
but Its effects the growth and maintenance of all things.
I do not know its name
but I make an effort and call It the Tao

The Master Lao said,

Now the Tao manifests itself in two forms
both as the pure and the turbid,
It has two conditions
both as movement and stillness.
Heaven is pure, earth is turbid.
Heaven moves, earth is still.
The masculine is pure, the feminine is turbid.
The masculine moves, the feminine is still.
The radical of Purity descended,
and the turbid issue flowed abroad;
and thus all things were produced,

Tao flows forth even to the last of things,
bringing forth heaven and earth
and all that is inbetween.
The pure is the source of the turbid,
and movement is the foundation of stillness.

The Master Lao said,

When man attains the power to transcend that which changes
abiding in purity and stillness,
heaven and earth would revert into non-existence .
The Spirit of man loves Purity,
but his mind is disturb it.
The mind of man loves stillness
but his desires draw it away.

When a man is constantly able to govern his desires,
his mind becomes spontaneously still.
When the mind is unclouded, the soul is seen to be pure.
Then with certainty the six desires will cease to be begotten,
and the three poisons will be eliminated and dissolved.
The reason men do not possess the ability to achieve this
is because their minds are not clear
and their desires are unrestrained.

He who has the power to transcend his desires,
looking within and contemplating mind,
realizes that in his mind,
mind is not;
looking without and contemplating form,
he realizes that in form,
form is not;
looking at things still more remote and contemplating matter,
he realizes that in matter,
matter is not.

The Master Lao said,

When he has clearly thought about these three
he perceives only a void,
but when he contemplates the void,
he realizes that the void is also void
and has become nothingness.
The void having vanished into nothingness,
he realizes that the nothingness of nothing
is also nothing,
and when the nethermost nothingness is reached,
there is most truly to be found
a deep and unchanging stillness.

In this profound stillness how can desires be begotten?
When desires are no longer begotten,
then there is essential
and unchanging stillness.
Truth is essentially unchanging.
All things in heaven and earth are in essence unchanging.

The Master Lao said,

The unfoldment of man's consciousness,
leads him to this unchanging truth.
In unchanging stillness,
unchanging purity and rest are found.
He who attains purity and stillness
enters into the immutable Tao.

Having entered into the immutable Tao
he is named possessor of Tao.
Although he is named the possessor of Tao,
he knows that he does not posses it.
Only when he can transmute all living beings
can he be truly named the possessor of Tao.
He who is able to understand this
can lead others to Sacred Tao.


The Master Lao said, 

Scholars of the highest class do not strive,
those of the lowest class are fond of striving
Those who possess in the highest degree the attributes of the Tâo do not show them;
those who possess them in a low degree hold them fast (and display them)
Those who so hold them fast and display them are not styled Possessors of the Tâo and Its attributes”


Oss.

Based on texts about The Classic of Purity and Osho’s article about Ko Hsuan


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