A beautiful History of Kendo taken from Ozawa, Hiroshi of his book: "Sound of bamboo: Born in a house of kendoist" I. Shimazu Shobo, 1999. Too edited in Appendix 2 of The Essence of Training (Keiko) in Japanese Culture 

* I hope that my translate througth japanese-spanish-english is ok and you can read its interesting content. 🙇 オルちゃん

"Train as a pupil student" 

It was in April 1956 that Mr. N appeared at our house for the first time. He was still wearing his high school uniform when he became a member of our family as my father's pupil student. He started living in a small room in the old back of the house with a thatched roof, which was close to the dojo.

 Since my father got up early, he couldn't stay asleep. After getting up at six in the morning, he had to make my bed and fix the house. This task became that of Mr. N since that day. Mr. N wrapped a towel around his head, walked around the house with a rag and broom, and quickly cleaned the hallway, columns, and paper panel frames. After finishing cleaning, he would go to the kitchen where my father was cooking in the oven, so that I could have a chat with him while the food was being prepared. 

He thus he used to employ his rest. Throughout the day, Mr. N followed my father, who was always on the go. He used to bike to the station to go to work in Tokyo. Mr. N took time out of his busy daily schedule to get the bike out, clean it, and check the tires every day. Although they told me to clean it and check the tires, Mr. N was doing the work before I could. After seeing my father leaving, Mr. N began to work with my mother. After clearing the table, they went to the garden to plant vegetable seeds and tubers and weed. As the garden was quite large, they repeated the same operation in the afternoon. After finishing one section, they went to the next. I don't even remember how hard it was for them to finish the entire garden. When they did, the first section was weedy again. From spring to late summer, they repeated the cleaning of the weeds every day. In the late afternoon, after Mr. N had finished his yard work, he would ride his bike to go to town to shop. I would ride in the back and go shopping with him. 

The cobblestone road into town made for a bumpy ride at times. I was holding on tight to Mr. N's back. Once, we were fooling around on the way back from town. Mr. N let go of the handlebar, I threw in a basket of tofu, which of course was well packaged. When we arrive at home and my mother came across the incident, made us sit across from her and scolded us for playing with food Consequently, we had to eat the tofu. 

I still remember it well. Mr. N told me that he had no idea what training as a student pupil was and that he wondered if he would have to practice all day. Actually, training started when my father came home, after seven, and after dinner. One hour was everything they had to practice. There were at most ten students and most of the time only three or four. I remember that kirikaeshi (attacking practice) was very hard. Although the practice time was only one hour, we had to attack countless times because the number of students was not very large. After five minutes of this practice, it becomes exhausting. An attacker repeats a round until time runs out. It was as repetitive as removing weeds from the garden. Although the practice method never changed, we occasionally had guests from another dojo as an exchange. All the students opened their eyes wide and watched the practice. My father was small in build, but a large man could not easily knock him down. An older student told me that he glued his eyes to his foot movements, posture and attacks. Some students only looked below their knees. Since he was just a beginner then, he played outside all day, and when practice started, at 8 o'clock at night, he was sleepy and tired. Mr. N. used to carry me to the dojo. Sometimes I fell asleep just sitting on the floor. When he did, a touch of my father's shinai woke me up. 

When we didn't have practice in the afternoon, he used to ask her to play catch after he finished yard work. Thanks to him, I became a good baseball player. We also bathed together and played in his room before going to bed. I remember that he sometimes gave me candy. When I was young, he was sickly and I had a cold quite often. When he made me sick, he would put me on the back of his bike and take me to the hospital, to the city, because my mother couldn't ride a bike. On early Sunday mornings my busy father used to ask Mr. N to help him clean the garden. I followed my father into the garden to talk kendo while they worked together. Sometimes I couldn't understand what they were talking about. In the 1950s we had to cook rice in the oven. We also had to carry buckets of water to the bathroom many times, carry firewood and feed the fire to heat the bath. It was a primitive method if we consider how we do it now, but I have fond memories of then. The reason I never questioned why I did those jobs was because I was content with my simple life. 

Mr. N stayed with us for only one year and worked very hard in the garden. Since he took special care of me, I keep in closer contact with him than the rest of the family. Thirty-eight years after Mr. N, became my father's pupil pupil, he received the highest degree of kendo (Hanshi), in May 1994. It is a pity that my father is not here today to see him. Mr. N, of whom I have spoken, is Mr. Haruo Nozawa, 範士八段　野澤治雄先生

Video: 

第45回埼玉県剣道大会　

範士八段戦　

野澤治雄先生- 加藤浩二先生

Photo: 

小澤　丘

剣道範士九段

明治33年（1900）10月―平成3年（1991）11月　享年91歳

 Reflecting these days, and aware of being trapped and imprisoned by the SHI-AKU 四悪 (The four evils) on many occasions, especially when I do Shiai, I have processed this short video, of just a few seconds, where you can see all these defects in my kendo, luckily I aim for kendo for life, let's always be thankful when we are hit, let's reflect and learn from it.

Consequently, I have reread the fantastic speech made for the NHK by Kendo Hanshi Ichiro Yano Sensei in November 1964 and that come perfectly to illustrate and shed light on my reflections and thoughts.

...[Now, as for the ultimate aim of Kendo, it may be said that it cultivates power for observing the substances of any-thing. That refers to cultivating power or creating the mind for accurately observing the real substance or state of anything. It is more difficult than anything else to acquire power for accurately observing the reality of yourself, but this is the very final goal.

If a Kendo aspirant reaches this stage, there will be no ego or self-conceit in him. Now he will stand where he will be able to observe himself as fairly and correctly as other people. We may say that this is the very Mecca for all Kendo pilgrims. That is sometimes called MUGA NO KYOCHI 無我の境地 (No ego stage), or MEIKYO-SHISUI NO KYOCHI 明鏡止水の境地 (The stage at which the mind is as bright and clear as a stainless mirror or still wa-ter), or FUDO-SHIN 不動心 (The immovable mind). All these expressions refer to the identical state of mind. Those who have reached this stage are called TATSU-JIN 達人 (Accomplished men). They now stand where it is impossible for them to overlook or misjudge anything.

Since ancient times, we have had SHI-KAI 四戎(The four injunctions), or SHI-AKU 四悪 (The four evils) among the Kendo teachings; namely, KYO 驚 (Surprise), FU 怖 (Fear), GI 疑 (Doubt) and WAKU 惑 (Perplexity). The four evils or obstacles we are taught to fight against and conquer. We are also told that SHI-SHIN 私心 (Selfish-ness or sticking the mind to anything) should be guarded against as the mind is often checked by the will or sentiment. Self-conceited or greedy people are usually defeated and can never become TATSU-JIN 達人.

As they are beaten and beaten repeatedly, their self-conceit will fade, and they will gradually come to know how to look at themselves objectively until their egotism will fade and they will be able to approach their calm minds thoroughly polished like cloudless mirrors. That kind of mind alone will contain an infinite movement controlled by nothing.

That accounts for the existence of such an expression as SHU-SEI-DO 中静動 (Movement in tranquility) and also for the development of FUDO-SHIN 不動心(The immovable mind) never influenced by any outside power.

After all, the art of Kendo is supposed to create a calm, cloudless mind. In this point, ZEN 禅 (Zen Buddhism) and KENDO seek one and the same thing, because such an expression as KEN-ZEN-ITCHI 剣禅一致 (Kendo and Zen Buddhism agree) has existed since ancient times...]

** Excerpt of THREE MORNING TALKS

About Kendo By Kendo Hanshi Ichiro Yano Sensei

1. The Art of Kendo

2. The Art of Earning a Living

3. The Art of Living

Broadcasted on RADIO by N.H.K (Japanese Broadcasting Corporation) on November 19, 20, 21, 1964

#Note 1; Heijoshin (n.): A disciplined state of mind which can respond to changes in a situation in a calm, normal manner, without becoming agitated.

    – Japanese-English dictionary of kendo– 

#Note2; Video

Italian Kendo Championships 2022 - 4 year of Reiwa 

[White] Luca Benzoni (CUS Bergamo) M - Oruchan (KKC) [Red]

 

 

Kendo Iaido Zaragoza España

 

 

Otras páginas

 22/02/2016 21 2 Minutos de lectura 146069

Las 7 virtudes del bushido

El bushido (en japonés, «la vía del guerrero»), es un código ético que muchos samuráis seguían como seña de identidad de su compromiso como guerreros. Más que un conjunto de reglas o deberes, el bushido era una forma de vida en la que el guerrero demostraba su compromiso con el honor, la lealtad o la justicia, llegando a entregarse a la muerte si éstos se veían en peligro.

En las raíces del bushido se hallan corrientes religiosas y filosóficas como el Budismo, el Confucionismo o el Zen, de cuya combinación surgieron los siete preceptos que guían el código del samurái. En este sentido, uno de los principales textos dedicados a la «vía del guerrero», en donde encontramos estas virtudes descritas, es El libro de los cinco anillos (Go rin no sho) de Miyamoto Musashi (1582-1645), un samurái, pintor y calígrafo considerado como uno de los más célebres guerreros de su disciplina y el principal autor que plasmó el bushido en papel junto a Yamamoto Tsenetomo, autor de Hagakure. El camino del samurái.

A continuación recogemos los siete principios o virtudes del bushido que todo buen samurái debía seguir. Como sucede con el famoso texto El arte de la guerra de Sun Tsu, hoy en día muchas de sus recomendaciones y reflexiones pueden ser aplicadas en nuestro día a día.

El bushido y las 7 virtudes del guerrero

1. Gi (justicia)

Sé honrado en tus tratos con todo el mundo. Cree en la justicia, pero no en la que emana de los demás, sino en la tuya propia. Para un auténtico samurái no existen las tonalidades de gris en lo que se refiere a honradez y justicia. Sólo existe lo correcto y lo incorrecto.

2. Rei (respeto, cortesía)

Los samuráis no tienen motivos para ser crueles. No necesitan demostrar su fuerza. Un samurái es cortés incluso con sus enemigos. Sin esta muestra directa de respeto no somos mejores que los animales. Un samurái recibe respeto no sólo por su fiereza en la batalla, sino también por su manera de tratar a los demás. La auténtica fuerza interior del samurái se vuelve evidente en tiempos de apuros.

3. Yu (coraje)

Álzate sobre las masas de gente que temen actuar. Ocultarse como una tortuga en su caparazón no es vivir. Un samurái debe tener valor heroico. Es absolutamente arriesgado. Es peligroso. Es vivir la vida de forma plena, completa, maravillosa. El coraje heroico no es ciego. Es inteligente y fuerte. Reemplaza el miedo por el respeto y la precaución.

4. Meiyo (honor)

El auténtico samurái solo tiene un juez de su propio honor, y es él mismo. Las decisiones que tomas y cómo las llevas a cabo son un reflejo de quien eres en realidad. No puedes ocultarte de ti mismo.

5. Jin (benevolencia)

Mediante el entrenamiento intenso el samurái se convierte en rápido y fuerte. No es como el resto de los hombres. Desarrolla un poder que debe ser usado en bien de todos. Tiene compasión. Ayuda a sus compañeros en cualquier oportunidad. Si la oportunidad no surge, se sale de su camino para encontrarla.

6. Makoto (honestidad)

Cuando un samurái dice que hará algo, es como si ya estuviera hecho. Nada en esta tierra lo detendrá en la realización de lo que ha dicho que hará. No ha de «dar su palabra.» No ha de «prometer.» El simple hecho de hablar ha puesto en movimiento el acto de hacer. Hablar y hacer son la misma acción.

7. Chuugi (lealtad)

Para el samurái, haber hecho o dicho «algo», significa que ese «algo» le pertenece. Es responsable de ello y de todas las consecuencias que le sigan. Un samurái es intensamente leal a aquellos bajo su cuidado. Para aquellos de los que es responsable, permanece fieramente fiel.

Ver también

Efemérides literarias japonesas de diciembre

 Reflexiones sobre tomar el centro

 Chushin se escribe con dos kanji: 中 chu (medio) y 心 shin (corazón/mente).  Significa el núcleo, el foco, el pivote.  Podríamos decir en inglés, "ir al meollo del asunto".  Esta es una buena manera de pensar en chushin en kendo.

 [Hay dos tipos de centros, a saber, el centro físico y el centro de la mente.  En Kendo, incluso si no eres capaz de tomar el centro físico, creo que debemos apuntar a tomar el centro de la mente.]

 En palabras de Isato Matsuda Hanshi (*ver https://kendojidai.com/2020/12/14/chushin-matsuda/):

 “Cuando hablamos de controlar el centro, solemos tener la imagen de que colocas el Kensaki en la línea central del oponente, pero en realidad, no es solo eso. Hay dos tipos de centros, a saber, el centro físico y el centro.  de la mente, y creo que es importante controlarlos a ambos.

 Me gustaría hablar primero sobre el control del centro de la mente.  Miyamoto Musashi enseñó en El libro de los cinco anillos sobre el “Kamae de no Kamae”, y creo que eso es exactamente lo que significa conquistar el centro de la mente.  Hay un retrato muy conocido de Miyamoto Musashi, donde está de pie con dos espadas hacia abajo.  ¿Parece que tiene una oportunidad para atacar?  Me parece que no hay apertura alguna.

 Si traducimos esto a Kendo, podemos llamarlo Kigurai (intención digna) o Kigamae (Kamae del espíritu).  En Kendo, incluso si no puedes tomar el centro físico, creo que debemos apuntar a tomar el centro de la mente.

 Cuando era estudiante de secundaria en Seifu High School, tuve muchas oportunidades de practicar con Kobayashi Mitsuru Sensei, un oficial de policía de Osaka (Hanshi 8th Dan).  A menudo me aplicaba Seme mientras abría su Kensaki durante Keiko.  Si un principiante observara esto desde el margen, se preguntaría por qué no seguiría adelante y atacaría.  Sin embargo, no pude sentir ninguna apertura para golpearlo.  Cuando traté de golpear, el Kensaki abierto volvió a mí en un instante.  Verdaderamente, el centro de mi corazón estaba controlado.

 Cuando estaba en la Universidad de Kokushikan, tuve una experiencia similar, aunque de forma diferente.  Fue durante Keiko con Yano Hiroshi Sensei (Hanshi 8th Dan).  Cuando tomé a Kamae con Yano Sensei, la presión de su Kensaki fue tan grande que no sentí que pudiera golpear en absoluto.  Aunque hubo momentos en los que tomé el centro físico, por alguna razón no pude golpear.  De hecho, Yano Sensei había tomado el centro de la mente y me controlaba.  Cuando escuchas la frase “tomar el centro de la mente”, suena incomprensible, pero lo que tenían en común ambos maestros era que su mano izquierda permanecía inmóvil en cada situación.  Se dice que la mano izquierda representa la mente.  El movimiento de la mano izquierda es prueba de que tu espíritu se ha movido.

 Todavía recuerdo el momento en que le pregunté a Nishi Yoshinobu Sensei (Hanshi 9º Dan) por Keiko.  No importa cuánto hice Seme hacia él, la mano izquierda de Nishi Sensei no se movió.  Cuando no pude hacer nada al respecto y aun así apliqué Seme, Nishi Sensei no fue interrumpido, por supuesto, por lo que solo pudo realizar Tsuki para detenerme.  Era muy consciente de la inmadurez de mi propia ofensa, y también me di cuenta de la fuerza del coraje y el corazón de Nishi Sensei.

 Pasando al segundo tipo, controlar el centro físicamente es tomar el centro del oponente con el propio Kensaki, como en las enseñanzas básicas de Kendo.  Hay una enseñanza llamada “Sansappo”, que significa matar la espada, matar la técnica y matar la mente.

 Creo que el primer paso en este proceso, matar la espada, es controlar físicamente el centro.  Para tomar el centro con el Kensaki, hay varias formas de hacer Seme, como desde la izquierda o la derecha, arriba o abajo y muchas más.  Lo importante en todos ellos es matar el Shinai del oponente, o más simplemente, detener el impulso del Seme del oponente.

 Por lo general, cuando controlas el centro del oponente, su Kensaki está descentrado.  En esta situación, si te golpea, es fácil matar su técnica o golpearlo.  Si siempre puede mantener este estado, podrá mantener intactas su ofensiva y su defensa.  Al practicar este tipo de Sema, es importante no mover la mano izquierda mientras controlas el centro de la mente.  Si la mano izquierda se mueve hacia arriba, no puedes controlar el centro del oponente con el Kensaki.  Como se dice desde la antigüedad, “Mueve el Shinai dentro del alcance de un pequeño cuadrado”.  La mano izquierda está contenida y puedes matar la espada del oponente con un movimiento de aproximadamente el ancho del Shinai.  Al hacerlo, puedes interrumpir al oponente sin que tú mismo te interrumpan y crear una oportunidad para atacar".

Kendo taisei

 "Requirements for Kendo Taisei"

Kozo Takizawa (Kendo Hanshi 9th Dan)

The prewar method of kendo practice was said to be practice first and practice second, and the emphasis was on rigorous practice of training, and Shiai (competition) was considered second. However, the post-war method of practice focuses on victory and defeat, and Shiai-oriented practice is becoming dominant. It should be noted that if the practice of kendo becomes too competition-oriented, it can become a kendo that deviates from the basics."Requisitos para Kendo Taisei"

 Kozo Takizawa (Kendo Hanshi 9º Dan)

 Se decía que el método de práctica de kendo de antes de la guerra era la práctica primero y la práctica después, y el énfasis estaba en la práctica rigurosa del entrenamiento, y el Shiai (competencia) se consideraba segundo.  Sin embargo, el método de práctica de la posguerra se centra en la victoria y la derrota, y la práctica orientada al Shiai se está volviendo dominante.  Cabe señalar que si la práctica del kendo se vuelve demasiado competitiva, puede convertirse en un kendo que se desvía de lo básico.

Feliz día del Pilar

 

 

 

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--About Men and progress in Kendo, thoughts fed by the figure of Narazaki Hanshi and his writings and legacy for future generations-- ➡️"There are various techniques in kendo, but Men is the basis of all and is also the final technique. If you try to carry a Men for a long time, you have the possibility of progressing in kendo." ➡️"I exert a semé pressure on the opponent with the tip of the shinai. He notices then, his spirit is clouded and when this situation becomes untenable, he takes a step forward. Just as it is about to move, I strike Men, with all my spirit, having the feeling of detaching myself from life." ➡️"This Men technique represents for me the spirit of kendo and it is the one that attracts me the most. It has a first place in my practice and is the center of my solitary training." ➡️Launching a blow just at the moment when the opponent wants to attack, capturing this moment thanks to a well-trained reflex and foresight capabilities, isn't kendo's greatest interest here? ➡️"That is why it is necessary to know how to launch a Men attack with the determination to abandon life. You cannot make a valid Men if you cannot hit right in the center of the opponent's head from a fairly large distance, relying on the power and stability of the legs and hips." Masahiko Narasaki, 9th dan hanshi 🙇🌸