La gente buena es difícil de encontrar, excepto en el Kendo donde los encuentras detrás de cada shinai

 

 

 

Campeonato de Aragón de iaido

 

 

Comenzando la mañana con una práctica de iaido y con el aspecto estético de aquellos antiguos dibujos animados del pájaro loco, del pájaro carpintero. Al punto de la mañana antes de ir a la vinatería Yáñez a atender con todo el cariño del mundo

 

 

En ocasiones cuando la tormenta arrecia y no se ve puerto seguro aparece el más inesperado de los claros y puedes largar el ancla. A veces ese puerto se adereza con la sorpresa más sorprendente . Ese regalo que completa una semana mágica con grandes dolores y grandes alegrías. Si hace una semana estaba en cornudilla,en budo Sakura con los mejores amigos del mundo, si esta semana se han sucedido alegrías y tristezas por doquier, hoy la sorpresa es amiga. Llega una caja a la vinatería Yáñez, sobre la caja una nota, "para el caballero blanco de corazón de oro, tus amigos de toda Europa, te lo mereces por tu gran corazón y ganas de ayudar a todos". No hay remitente salvo la empresa vendedora que se niega a decir quién lo envía más allá de que son muchas personas las que han puesto su aportación. Emoción agradecida, enmudecido por la emoción. Silencio agradecido Sometimes when the storm rages and you can't see a safe port, the most unexpected clearing appears and you can drop anchor. Sometimes that port is seasoned with the most surprising surprise. That gift that completes a magical week with great pain and great joy. If a week ago Sakura was in budo with the best friends in the world, if this week there have been joys and sorrows everywhere, today surprise is a friend. A box arrives at the Yáñez winery, on the box a note, "for the white knight with a heart of gold, your friends from all over Europe, you deserve it for your big heart and desire to help everyone." There is no sender except the selling company that refuses to say who sends it beyond the fact that there are many people who have put their contribution. Grateful emotion, muted by emotion. grateful silence A volte quando infuria la tempesta e non si vede un porto sicuro, appare la radura più inaspettata e si può gettare l'ancora. A volte quel porto è condito con la sorpresa più sorprendente. Quel regalo che completa una settimana magica con grande dolore e grande gioia. Se una settimana fa Sakura era in budo con i migliori amici del mondo, se questa settimana ci sono state gioie e dolori ovunque, oggi la sorpresa è un'amica. Una scatola arriva alla cantina Yáñez, sulla scatola una nota, "per il cavaliere bianco dal cuore d'oro, i tuoi amici da tutta Europa, te lo meriti per il tuo grande cuore e il desiderio di aiutare tutti". Non c'è mittente se non l'azienda venditrice che si rifiuta di dire chi lo spedisce oltre al fatto che ci sono tante persone che hanno messo il loro contributo. Emozione riconoscente, smorzata dall'emozione. silenzio riconoscente Parfois, lorsque la tempête fait rage et que vous ne voyez pas de port sûr, la clairière la plus inattendue apparaît et vous pouvez jeter l'ancre. Parfois, ce port est assaisonné de la surprise la plus surprenante. Ce cadeau qui complète une semaine magique avec une grande douleur et une grande joie. S'il y a une semaine Sakura était en budo avec les meilleurs amis du monde, si cette semaine il y a eu des joies et des peines partout, aujourd'hui la surprise est une amie. Une boîte arrive à la cave Yáñez, sur la boîte une note, "pour le chevalier blanc au cœur d'or, vos amis de toute l'Europe, vous le méritez pour votre grand cœur et votre désir d'aider tout le monde." Il n'y a pas d'expéditeur sauf la société vendeuse qui refuse de dire qui l'envoie au-delà du fait qu'il y a beaucoup de personnes qui ont mis leur contribution. Émotion reconnaissante, assourdie par l'émotion. silence reconnaissant #kendoiaidozaragoza

 

Media noche en budo Sakura, hora bruja cuarta sesión del día. Un maravilloso día de cumpleaños. Mejor imposible #kendoiaidozaragoza #kendo

 

En el mejor lugar del mundo, en la compañía más preciada para mí

 

Una semana llena de acontecimientos el campeonato de Aragón de kendo que ha sido fantástico por el entusiasmo y las ganas que hemos puesto todos participantes árbitros todos con ganas de mejorar y muy buenos combates felicidades también la cena de celebración de nuestros nuevos maravillosos quintos danés José Ángel y Carlos y las clases especiales súper especiales para dejarnos trabajo encargado en kendo y en iaido que hacer para las próximas tres semanas este va a ser nuestro objetivo trabajo trabajo trabajo trabajo y que cuando vuelva a Antonio a revisarnos hayamos dado un gran salto ese es el objetivo vamos a ver si lo conseguimos #kendo #kendoiaidozaragoza

 Una semana  llena de acontecimientos el campeonato de Aragón de kendo que ha sido fantástico por el entusiasmo y las ganas que hemos puesto todos participantes árbitros todos con ganas de mejorar y muy buenos combates felicidades también la cena de celebración de nuestros nuevos maravillosos quintos danés José Ángel y Carlos y las clases especiales súper especiales para dejarnos trabajo encargado en kendo y en iaido que hacer para las próximas tres semanas este va a ser nuestro objetivo trabajo trabajo trabajo trabajo y que cuando vuelva a Antonio a revisarnos hayamos dado un gran salto ese es el objetivo vamos a ver si lo conseguimos #kendo #kendoiaidozaragoza 

 saltar al contenido

PERSPECTIVAS DE KATE SYLVESTER

01 Mujeres Kendo Luminarias Anna Betley-Uchańska (Polonia)

Mujeres Kendo Luminarias

Hay una cantidad de mujeres en el kendo que continúan esforzándose por lograr metas personales y apoyar el crecimiento del kendo en sus países después de sus carreras en el equipo nacional y en medio de compromisos familiares/laborales. Este es el primer (01) artículo bajo la categoría "Mujeres Luminarias de Kendo" y reconoce las perspectivas, logros y contribuciones de las mujeres en kendo de todo el mundo.

01 Anna Betley-Uchańska (Polonia)

(Introducción de Kate Sylvester)

Las mujeres polacas de kendo que he conocido han sido muy accesibles, decididas, genuinas y muy buenas y apasionadas por el kendo. He recibido mucha energía positiva después de conversar con ellos y ver sus actuaciones de kendo. El recuerdo que ha dejado la impresión más íntima del Equipo Nacional de Kendo Femenino de Polonia es cuando el equipo derrotó con convicción al formidable equipo femenino brasileño en el Campeonato Mundial de Kendo de 2018 en Corea. Teniendo en cuenta que la historia competitiva del equipo nacional femenino polaco es relativamente más corta que la de otros países, y que hay aproximadamente 100 miembros femeninas de kendo (alrededor de una quinta parte de la población total de kendo), desde entonces me he preguntado por qué el equipo femenino polaco tiene un éxito constante y decididamente decidida a llegar a la cima.

Me acerqué a Anna Betley-Uchańska sensei, miembro del primer equipo nacional femenino de Polonia, para obtener información sobre el éxito y la mentalidad determinada de las mujeres polacas de kendo. Conocí a Anna Betley-Uchańska sensei en el Campeonato Europeo de Kendo en Alemania 2022. Hablamos sobre su inspiradora historia de kendo y su papel como Entrenadora Principal del Equipo Nacional Polaco de Kendo Junior. Me quedé con una profunda impresión y me inspiró el hecho de que haya mujeres como Betley-Uchańska sensei que todavía se dedican con mucho entusiasmo al kendo.

Anna Betley-Uchańska sensei es kendo 5º dan, entrenadora principal del equipo nacional juvenil de Polonia e instructora de kendo en el Varsovia Kendo Club. Ha tenido una carrera competitiva estelar ganando varias medallas de oro (y otros colores) en las categorías individual y por equipos en los campeonatos nacionales de Polonia. Betley-Uchańska sensei fue miembro del primer equipo nacional femenino y como miembro del equipo entre 2003 y 2011, su equipo recibió medallas de plata y bronce en el Campeonato Europeo de Kendo (EKC). También recibió el kantosho muy disputado en el EKC.

Anna Betley-Uchańska sensei se define a sí misma como diseñadora de interiores, profesora de kendo y formadora. Está casada y tiene dos hijos, dos gatos y un perro. Es propietaria de su propia empresa de diseño de interiores, Pracownia ABU Wnętrza, y tiene formación académica en artes, educación física y entrenamiento personal. Las siguientes secciones están en las propias palabras de Betley-Uchańska sensei y detallan sus experiencias de kendo, perspectivas y proyectos actuales relacionados con kendo.

Sobre Anna Betley-Uchańska (Polonia)

El principio…

Empecé en kendo cuando tenía 18 años en 2001. Estaba en una escuela secundaria especializada en artes y estaba interesado en la cultura, el estilo y la estética japoneses. Siempre había sido una persona atlética. Cuando tenía 16 años, comencé a practicar Aikido, y mi maestro de aikido también era kendoka. Me llevó a mi primera práctica de kendo y me encantó desde el primer momento. Tuve que esperar medio año para unirme al grupo porque estaba lleno. Era la época de las películas “Kill Bill” y “The Last Samurai”, ¡y todos querían ser samuráis! Entonces, compré el libro de Ozawa Sensei y miré de lado mientras los demás entrenaban.

Después del primer entrenamiento, inmediatamente supe que esto era adecuado para mí. Realmente me encantaba y tenía un poco de talento, así que empecé a ganar torneos muy pronto. Me uní a la selección nacional en 2003 y estuve en el primer equipo femenino polaco en el Campeonato de Europa. He estado en el equipo hasta 2011 (mis últimos campeonatos fueron EKC Gdynia, Polonia). Mientras tanto, me había graduado de la Academia de Bellas Artes y Estudios Pedagógicos. Siempre quise trabajar con niños, pero después de todo, comencé a trabajar como diseñador y comencé mi propia empresa. Tengo una hija de 7 años y un hijo de 9 años. Cuando mi hijo cumplió 3 años, decidí volver al kendo de verdad. Me convertí en asistente del entrenador del equipo femenino Wieslaw Biel y comencé a planear abrir un club de kendo para niños en Varsovia al que mi hijo podría unirse.

Foto: Anna Betley-Uchańska y familia

Mis dos hijos están practicando, y ahora en Varsovia tenemos el club de kendo para niños más grande de Polonia. Enseñamos a niños de 5 a 13 años de edad. En 2018, me quedó claro que quería trabajar solo con niños. Me encantan los niños, me encanta trabajar con ellos y tengo algunas ideas sobre cómo hacer que el kendo sea interesante, especialmente para los más pequeños.

Sobre el Proyecto “Kids_Kendo_It”

En 2018, Krzysiek Kaczorowski, un profesor de deportes que tiene su club infantil de kendo en la ciudad de Wisla, tuvo la idea de hacer un gasshuku exclusivamente para niños y sus entrenadores. Me encantó la idea, me sumé a ella y empezamos a construirla juntos. Tres veces al año organizamos campamentos de kendo para niños. Por lo general, duran de 4 a 5 días en primavera, de 4 a 5 días en otoño y de 7 a 10 días en verano. Todos los niños pueden unirse, independientemente de su edad (menores de 8 años deben venir con un padre) o su nivel de kendo.

Foto: Proyecto “Kids_Kendo_It”

We have a few main goals: The practice should be fun and attractive for kids, taking place in beautiful natural surroundings. The facility should be comfortable and serve good quality food. We also try to keep the costs as low as possible. There must be a lot of fun, outdoor activities, education, and integration. Kendo takes up about 60% of the time and the rest we spend on other activities like swimming, trips, playing other sports (football, climbing), and competitions. Every evening we have kendo workshops on equipment, competition, and refereeing. The most important idea for us is the comprehensive development of children, not only in kendo.

Our main motto is that we create the best memories that they want to come back to. We raise them in the spirit of sportsmanship and respect for other cultures. We invite participants from other countries to teach our kids tolerance and openness to the world. Each time we invite an expert teacher from abroad. This way both we and our kids can learn kendo from the best. So far, we have hosted Tibor Barany, Koichi Nakabayashi, Jana Ziegelheimova, and Indra Ziggelheim. Usually, the classes are conducted in English, and we translate only for the youngest children.

We attach great importance to the relationship with our kids’ parents. We have kids from all walks of life with different levels of education and wealth. Our goal is that everyone can join us and feel comfortable. For example, we prohibit junk food, and everyone is asked to eat the provided meals. We try to fill the day with attractive activities, but we also give them some free time. And if anyone causes any trouble, we engage them to help the trainers.

Since 2018, I have been appointed as the National Junior Team Coach, with Krzysiek as the second trainer. Our project, “Kids_Kendo_It” is the basis for preparation for the European Championships. We also try to attend foreign tournaments as much as possible.

Photo: Bronze medal Polish Junior Team EKC 2022

I work with kendo kids the same way as I raise my own kids. I believe that the most important thing is good communication, not forcing them to do anything, making things attractive, giving options, supporting them when they fail, and talking a lot. I try to be their teacher and also a friend. I want the kids to trust us and to feel safe and comfortable at our camps. I remember the time when I was a teenager myself; I quarrelled with my parents, ran away from home, and went to the kendo gasshuku.

How have you maintained the motivation to continue training for many years?

It was easy for the first few years; I was pretty good at kendo. It was easy for me, and I often won tournaments. In 2007, I went to Japan, and it was one of the best times in my life. Between 2003 and 2011, I was in the national team and had a clear goal of championship to championship.

Photo:Team Poland EKC 2005

In 2011, kendo took a back seat somewhat. First was the family; I got married and in 2013, my son was born, followed by my daughter in 2015. During the years 2011-2015, I practiced from time to time, even when I was pregnant. Of course, I only practiced kata, kihon and suburi. It was really fun when I took my little kids with me, although I know some of my friends were not happy about it. In 2015, I joined the team of trainers and became an assistant to Wiesław Biel, the coach of the Women’s National Team.

Photo: Anna Betley-Uchańska and Wiesław Biel

It was a big challenge for me and another motivation. In 2017, I started to teach kids and my own kids in the Warsaw Kendo Club. From then on, I knew this was the next way for me; I love teaching kids. In 2018, I became a junior national coach in kendo.

Do you think there are problems with gender inequality in kendo? If so, do you have any thoughts on how to raise the level of women’s kendo and maintain long-term participation?

Yes, unfortunately, I have encountered this many times and I encounter it on a daily basis. At first, not everyone was happy when I showed up to my training with small, crying children. It was also hard for me to leave on gasshuku. I remember how during the breaks between exercises I expressed milk with a breast pump. I try to take my kids everywhere and involve them in training. Most of my old friends don’t train anymore. Only a few are left. The biggest problems arise when we want to start a family. It’s hard to find time for training and trips.

I believe that the main support should be directed at women returning from motherhood. We should be more open to the babies in the dojo. If mom can only exercise for 20-minutes, that’s great! We also started to set up kendo sections for small children from 4 to 5-years-of-age. These are usually the children of the kendokas. I think that it is especially difficult for women in Europe to prepare for high degrees of dans. We don’t have many 6th and 7th dan women here. We are also older, the body can’t stand it, injuries happen, we have families and it’s hard to find time for regular training.

I have noticed that some Polish women kendoka have returned soon to kendo after childbirth. Is there special support to encourage women’s return to kendo?

Let’s say there is more support now, but for the first few years it was like hitting the wall with your head. Nothing was easy and I had to organize everything myself! The federation has committed to children in kendo because they are starting to see that it works. From these little screaming toddlers in the gym, fantastic kendo players begin to grow! Personally, I love our junior camps where children and, often, their parents can practice together. Our junior team manager is a mother who, after three years of watching her child train, started kendo herself! Even though she’s 40-years-old, she’s doing great. Soon both of them will pass the exam for 1st dan, she wins competitions and, most importantly, she spends time actively with her son.

The Polish Women’s National Kendo Team has been consistently successful for a long period of time. Why do you think this is the case?

Our female team consists of players who have been training for many years and have been involved in kendo for a long time. Their success is the result of professional experience, skills developed over the years, teamwork, and the work of the coaching staff. In addition, I think the girls simply like each other a lot. We spend a lot of time together, both inside and outside of kendo.

Polish National Women Kendo Team Results (EKC and WKC)

2004   19th European Championships Budapest (Hungary)

Polish Ladies team’s debut

2005   20th European Championships Bern (Switzerland)

3rd place team 

2007   21st European Championships Lisbon (Portugal) 

2nd place team

Kantosho Karolina Grosiak

2009   14th World Championships Sao Paulo (Brazil).

Top 16 Karolina Grosiak

2010   23rd European Championships Debrecen (Hungary).

3rd place individually Karolina Grosiak

2011   24th European Championships Gdynia (Poland).

Kantosho Anna Betley-Uchanska

2016   27 European Championships Skopje (Macedonia).

2 Kantosho for Alina Gdeczyk (team and individual category)

2017   28th European Championships Budapest (Hungary).

2nd place team 

2018   17th World Championships Incheon (South Korea)

Kantosho for Maria Bober

Top 8 team

2019   29th European Championships Belgrade (Serbia).

3rd place team

Kantosho for Maria Bober

2022 – 31st European Championships Frankfurt (Germany)

3rd place team

3rd place Alina Gdeczyk

About women’s seminars organised in Poland.

For many years, we have organised special seminars and tournaments for women. It was initiated by our wonderful sensei, Shizuka Takahashi (7th dan). Now, I think it is no longer necessary. Our community is very close, and both ladies and men want to train together. At training camps, however, we still run separate training modules. Women train with each other, men with each other, and only part of the training is combined. This is what works best for us. In tournaments, we try to organise many women’s categories: individual and team.

What is a special kendo experience that you would like to share.

When I first ran away from home after an argument with my parents, I went to a kendo training camp. For me, training with my own children is definitely a great adventure. It’s great to pass on my knowledge and love for kendo to them. I share in their joy when they win and cry with them when something goes wrong. Our biggest family dream is to go to Japan together. My children have their own little piggybank, and they are collecting money for the trip. It’s heart-warming!

What motivates you to stay in kendo and what do you love about kendo?

My greatest support is my family and friends. I love kendo, especially Jana Ziegelheimova her crew. Jana is my friend and role model in kendo. I am very happy that we have been friends for years; our children get along very well and are growing up together, and I can still learn a lot from her. I met her at my first tournament in 2002 and then again in Japan in 2007. Now we run all the children’s camps in Poland together.

Photo: Anna Betley-Uchańska and Jana Ziegelheimova

My husband and mother-in-law support me, although it is not always easy for them. I have infected a large part of the family with kendo. My nieces also train in the children’s group, and they really enjoy it!

I love that kendo is the way. And you’re never too young or too old for kendo! At any age, you can pursue it, win, and take exams. The world-wide kendo community means that wherever I am in the world, I have access to a dojo for training. I know that I will be well-received, which unfortunately I have not experienced with aikido. 

I have a lot of great memories with kendo. Unfortunately, many people have already passed away. My great, great friend and Sensei, Witek Nowakowski, will always be in my heart. He helped me a lot in the beginning of my kendo journey. He supported me mentally, I stayed with his family, and he lent money for kendo trips.

Can you provide words of wisdom that may inspire people to keep improving in kendo?

My biggest discovery in kendo is that the more I train, the less I know and grow! It’s sad, but on the other hand very motivating to develop more and more. The biggest challenge for me is constantly finding my purpose. Something that motivates me and allows me to grow. I am currently preparing for the 6th dan exam. It is very hard! Especially since my body is telling me to stop more and more often. There are injuries. My children are still small, and it is not easy to train regularly. I think about it all the time, how can I become stronger in kendo when I am physically weaker. This is my biggest challenge, to stop fighting my physical limitations. I need to talk about it with my kendo girl friends; Jana Ziegelheimova, Agnieszka Nakabayashi, Lisa Van Lacken Koga, and Dance Yoko.

All photographs in this article were provided by Anna Betley-Uchańska.

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Kate Silvestre

Soy autor, investigador, entrenador y kendoka.

7 de febrero de 2023

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PERSPECTIVAS DE KATE SYLVESTER

BUSCAR

BUSCAR

Con la tecnología de WordPress

 

 

 He puesto en orden algunos conceptos fundamentales de Kendo de un artículo de Teruhiko Kurasawa Kendo Hanshi 9 Dan: SOBRE EL HIN-I [品位] Y EL KENDO [剣 道].

 Hay un pequeño glosario de Kendo y una colección de conceptos básicos de Kendo (剣 道 の 基本 概念 集) Espero que les resulte interesante y útil para la práctica diaria:

 HIN-I

 [品位] Dignidad y posición, situación, calidad.  Apariencia noble propia de esa persona.

 HINKAKU

 [品格] Calidad personal, elegancia

 HIN SEI

 [品性] Personalidad, apariencia, carácter, virtud desde un punto de vista moral Moralidad: gratitud hacia los padres, gratitud hacia el maestro, gratitud hacia las personas;  principio más importante para vivir como personas

 KAKUCHŌ

 [格調] KAKU = Capacidad, posición, estado, CHO = Ordenar, juntar, examinar, ajustar

 HITOGARA

 [人 柄] Tener buena personalidad, ser buena persona, poseer calidad personal

 FŪKAKU

 [風格] Carácter, calidad personal, porte, elegancia

 KIGURAI

 [気 位] Espíritu para tener, forma de enfrentar el espíritu.

 KIHÍN

 [気 品] Alta dignidad, kigurai

 JŌHIN

 [上品] Tener elegancia, buena calidad personal, ser bastante digno.

 FUGAI

 [風概] Porte, hin-i, hin-kaku

 FUTAI

 [風 体] Esto se usa generalmente en el nō, como de porte bueno y ejemplar;  es uno de los peldaños que hay que adquirir a largo plazo para alcanzar la dignidad o calidad personal

 HIN-I HINKAKU

 [品格] [品位] Aspecto noble que evoca esa persona, no siendo algo que se consiga de la noche a la mañana, sino tras la conciencia continua y diaria de la postura, la actitud, el kamae, el golpe correcto y la conciencia zanshin de la postura, el  actitud, el kamae, el golpe correcto y el zanshin

 FŪKAKU (KIGURAI)

  [風格] [気 位] Del conjunto global de un porte elegante, movimientos y técnica acordes con la razón, se intuye un espíritu correcto libre de perversiones que fūkaku o kihin y la intención de adquirirlo a través del entrenamiento continuo es importante.

 FŪKAKU [

 風格] Junto a una técnica excepcional, un hinkaku/fūkaku que va más allá y busca un concepto que abarque a la persona en su totalidad;  la espada es el espíritu (ken wa kokoro nari)

 KIGURAI (1)

 [気 位] No es algo que se aprende de la noche a la mañana, sino el resultado del esfuerzo en el entrenamiento diario, la madurez de la técnica y la evolución psicológica, desarrollándose de forma natural.  Requiere un esfuerzo continuo de correcta técnica y espíritu, sin ser perezoso;  un sentimiento complaciente de orgullo y nobleza.

 KIGURAI (2)

 [気 位] Desde la generosidad, la energía que se acumula en el tanden es constante y no se dedica a una mera paliza mutua, sino, sin romper su noble guardia de ataque, con ánimo reforzado de principio a fin, a buscar una mejora técnica y  un entrenamiento del espíritu.

 KIHÍN

 [気 品] Una postura que no se achica ante nadie, que en la calma no se confunde, fruto de un correcto entrenamiento a lo largo de los años;  una actitud digna, un porte, una elegancia y una belleza, una fuerza (habilidad), un espíritu correcto

 SHISEI [姿勢] HIN-I [品位] Intercambiar saludos, acercar distancias, dibujar sonkyo y ponerse de pie.  La postura erguida, la guardia.  Estos son aspectos hermosos y el grado de su fortalecimiento hace sentir la categoría de dignidad de la persona.

Pequeños cambios en el taller y la vinatería Yáñez en madre Sacramento número once Zaragoza España un pequeño espacio dedicado al Kendo Iaido Zaragoza un pequeño espacio para reflexionar para pensar y para disfrutar

 

Media noche en el taller Yáñez, un largo día, lleno de esfuerzos. 2023 cortes de iaido en la mañana, luego terminando la reorganización de los anaqueles en la vinatería Yáñez, cata en el taller Yáñez y luego clase de kendo y aún más tarde, ahora mismo, un ratito de pinturitas. Esta serie me está gustando mucho, serie de la cornucopia, CYáñez 2023, acrílico sobre panel. Silencio.

 

2023 cortes de iaido realizados

 

2023 suburis para comenzar el año

 

Examinandos

 

Ahora mismo

 

Comenzamos

 

Feliz año nuevo

 

 

 10 puntos clave para Yondan y Godan Group

 1. ¿Puedes aprovechar las oportunidades de Datotsu sin dejarlas escapar?  ¿Conoces tu distancia y tu Tai-Sabaki está en un nivel suficiente?

 2. ¿Eres capaz de expresar un Seme-Ai efectivo usando tu Kensen?

 3. ¿Ha desarrollado su Tenouchi y Oji-Waza a un nivel suficiente?

 4. ¿Tu cuerpo expresa Zanshin de forma natural?

 5. ¿Hay Ki-Ken-Tai-Icchi en tu Datotsu?

 6. ¿Estás mostrando Kigurai y personalidad?

 7. ¿Los Waza se ejecutan con naturalidad y lógica (Riai) dentro del intercambio ofensivo y defensivo con el compañero?

 8. ¿Es consciente de la distancia (Maai), de la oportunidad de Datotsu y es capaz de realizar Datotsu con Ki-Ken-Tai-Icchi?

 9. ¿Tai-Sabaki (movimiento del cuerpo) y Ashi-Sabaki se realizan sin esfuerzo con Zanshin sólido?

 10. ¿Demuestras superioridad dentro del intercambio ofensa/defensa mutua (Seme-Ai) y eres capaz de mostrar un Datotsu efectivo?

 * わ か り や す い 剣 道 段 級 審査

 Calificación de Kendo fácil de entender

10 Key points for Yondan and Godan Group

1. Can you seize Datotsu's opportunities without ever letting them slip away? Do you know your distance and is your Tai-Sabaki at a sufficient level?

2. Are you able to express an effective Seme-Ai using your Kensen?

3. Have you developed your Tenouchi and Oji-Waza to a sufficient level?

4. Does your body express Zanshin naturally?

5. Is there Ki-Ken-Tai-Icchi in your Datotsu?

6. Are you showing Kigurai and personality?

7. Are the Waza executed naturally and with logic (Riai) within the offensive and defensive exchange with the partner?

8. Are you aware of distance (Maai), of Datotsu's opportunity and able to perform Datotsu with Ki-Ken-Tai-Icchi?

9. Are Tai-Sabaki (body movement) and Ashi-Sabaki effortlessly performed with solid Zanshin?

10. Do you demonstrate superiority within the mutual offense / defense exchange (Seme-Ai) and are you able to show effective Datotsu?

* わ か り や す い 剣 道 段 級 審査

Easy to Understand Kendo Grading

Kendo Hanshi Hachidan Koda Kunihide (香田郡秀)

**All Credits photo: KENDOJIDAI 2013.10 - Koda Kunihide’s Kendo instructions

 Kendo Hanshi Hachidan Koda Kunihide (香田郡秀)

 **Foto de todos los créditos: KENDOJIDAI 2013.10 - Instrucciones de Kendo de Koda Kunihide

Kendo iaido Zaragoza clases de mañana y tarde información :dojo kayuki arzobispo morcillo 18. 976 362855

 

https://www.lille.fr/Actualites/La-voie-du-sabre

 小太刀の形 三本目

打太刀・小沼先生（剣道範士八段）

仕太刀・村山先生（剣道範士八段)

Significato complessivo del terzo Kata per Kodachi del Nihon Kendo Kata (太刀の形) Sanbon-Me (三本目) :

Nel Kodachi Kata Sanbon-Me, Uchitachi sta insegnando a Shitachi il significato dello Sō (草) spirito. Il Sō (草) significa, in termini di Kendo, l'atteggiamento che vince senza tagliare in modo equo e netto dopo aver lasciato che l'avversario faccia ciò che vuole fare e difendere ogni situazione. Uchitachi assume la posizione di Chūdan (中段) e Shitachi assume la posizione di Gedan Hanmi (下段半身). Mentre Uchitachi si sposta in avanti, Shitachi sopprime e si sposta per andare a Iri-Mi (入見) Seme; quindi, Uchitachi va immediatamente per colpire il Men usando Morote Migi Jōdan Furikaburi (振りかぶり). Shitachi ferma questo attacco usando le tecniche Suriage / Suriotoshi (すり上げ/すり落とし) e riprova con Iri-Mi (入見) Seme; quindi, Uchitachi non può andare a colpire nuovamente Men, e sceglie rapidamente per continuare l’attacco di Dō. Tuttavia, Shitachi blocca l'attacco Dō usando le tecniche Hidari Shinogi Surinagashi e Surikomi tenendo il braccio destro di Uchitachi al suo gomito da un lato bloccando la parte superiore del suo corpo; quindi, Uchitachi si tira indietro per scappare, e Shidachi continua il suo Seme seguendo i suoi passi e mostra il Zanshin con il suo Kensen puntato alla gola di Uchitachi.

Ecco i movimenti di Shitachi suddivisi in 8 steps:

1. Da chūdan prendi un gedan hanmi no kamae. Iri-Mi → Indurre “Sen”

2. Si Avvicina a Uchitachi e prova Iri-Mi,

(i) Partendo con il piede giusto, con ayumi-ashi, prendi tre passi avanti.

(ii) Alla fine del secondo passaggio, cerca di portare il Kodachi a Iri-Mi-no Kamae.

(iii) Uchitachi attacca Men. Rinuncia a Iri-Mi e ferma il colpo di Uchitachi al terzo paso.

3. Fermo del colpo di Uchitachi.

(i) Usa Suriage per deviare il colpo con lo shinogi sinistro.

(ii) Senza pausa reindirizzare il boku̥tō Kodachi con lo shinogi sinistro spingendolo diagonalmente in baso, in avanti e a sinistra, suri-otoshi. (すり落とし).

4. Fermo del prossimo colpo di Uchitachi (Dō).

(i) Usando hiraki-ashi a sinistra, sposta il kodachi a destra.

(ii) Intercetta il taglio di Dō con lo shinogi sinistro.

(iii) Al contatto, mentre il kodachi si sposta a destra, lo fa scorrere lungo il boku̥tō di Uchitachi, premendolo leggermente verso il basso, reindirizzandolo: suri-nagashi. (すり流し).

5. Avanza con suri-komi.

(i) Fa un passo avanti con il piede sinistro.

(ii) Con un forte kiai fa scivolare il bokutō (Kodachi) sulla tsuba di Uchitachi.

(iii) Passa a un hidari shizentai Iri-Mi Kamae mentre si muove.

6. Controllo di Uchitachi.

(i) Afferra sotto il braccio destro di uchitachi sopra il gomito.

(ii) Spinge leggermente verso l'alto, limitando la libertà di movimento.

7. Sopraffare fisicamente Uchitachi ed esercitare Zanshin.

(i) Spinge Uchitachi all'indietro, facendo tre passi ayumi-ashi partendo dal piede sinistro.

(ii) Dopo il terzo passo muovi il bokutō Kotachi sull'anca destra, lama inclinata verso il basso e a destra, kensen verso la gola di Uchitachi esercitando zanshin.

8. Ritorna al centro e riassume il kamae.

(i) Rilascia Uchitachi riportando la mano sinistra all'anca.

(ii) Controlla la lama di Uchitachi dall'alto e, a partire dal piede destro, torna al centro usando ayumi-ashi.

(iii) Assume ai-chūdan a yokotekōsa

 On Kendo and Philosophy - by 小澤博 剣道教士八段

View of life equals view of kendo

When I was in my 50s, I had the following conversation with one of my colleagues, professor S., who is a philosopher. I asked him, “Can you explain philosophy to me in a way that I can understand?” Professor S. replied: “What are you talking about? You practice philosophy every day when you think about kendō.” I replied: “I only think about how I can do kendō better today than yesterday, tomorrow better than today, in a month, in a year…” “That itself is philosophy”, said professor S. “Which means that I am a philosopher?” I asked. On Kendō and Philosophy Hiroshi Ozawa “Yes, you are a philosopher. A philosopher is not just someone who writes and lectures about Kant and Heidegger to introduce their teachings into daily life. Some people around me call me a philosopher, but to my embarrassment, I have to admit, I would not call myself that. What you are doing in kendō is philosophy in practice. A dedicated practice that guides a proper approach to everyday life”, said professor S. 

In introductory classes to philosophy taught in universities, philosophy is usually described as a dedicated practice one immerses oneself in and continues to pursue without hesitation.

Main Thesis 

In the beginning, when first starting kendō practice, it is very important to choose a good teacher. Then, when attending high school or university, one can make a conscious decision, using reason and experience, about what kind of kendō to do and why. Furthermore, one of the most effective ways to explore kendō is to look into its history through reading books on kendō and thinking about the problems discussed by the author. Think about these problems and how you would attempt to solve them. It is bringing this knowledge and thinking into the practice of kendō that improves training. This approach also appears in the “secret techniques” of Yagyū Shinkage-ryū called Sanma-no-Kurai (三磨之 位). 

When I was graduating high school, we had to write a few words on ourselves for a school magazine called “Chū-Un”. I wrote only five words: “My only aspiration is kendō” . I remember that moment 50 years ago very clearly  today. At that time I decided my only aspiration is kendō and today, I am deeply impressed that I am still doing it with the same dedication. What does it mean then, to do kendō every day? During my tenure at Tokyo University of Science, I was in charge of kendō for general physical education. I encountered a problem of “understanding and [putting that knowledge into] practice” or 認識と実践 (Ninshiki and Jissen). Though I tried hard to teach the students and explain things correctly, they understood what I was teaching in their head, but they were not improving at all. It left me wondering what should I do. 

To put it differently, understanding and practice are not the same thing. Simply said, explaining to someone, “This is how you cut with a shinai”, or “This is how you strike men” does not mean they will be able to do it – on the contrary. Through this I understood that to learn kendō it is necessary to endure hard and often painful practice as a beginner. 

This makes kendō really difficult! One’s kendō is born through personal determination, individual style of handling the sword, intrinsic motivation, ideals, worldview, personal values and view of life. However, if one practices for a while, and one’s values start to form around the practice itself, it is impossible to look accurately and objectively on oneself. This is because the feeling of attachment to kendō and one’s motivation become too strong. Once the heart is lost to something, one becomes blind, as in love, or, on the contrary, the seed of dislike often leads to a rejection of everything, as in hate. 

My opinion is that one’s view of life equals one’s view of kendō. Kendō is based on and comes out of one’s view of life. The deeper one’s understanding of their view of life, the clearer they see kendō. In kendō the “desire to win” is necessary. One has to attack and to actually win. Despite this, once the motivation to “hit” and “win” becomes too strong, the shoulder muscles stiffen, the arms and elbows become too open, and the tip of the sword weakens. 

In other words, it is a paradox that if the determination and passion are too strong, it becomes impossible to demonstrate one’s ability. The mind and heart must be calm as still water and the body must be relaxed and free of excess tension in the shoulders. While burning passion is important, it does not combine well with the feeling of calmness. Kendō contains contradictions. Training to understand these contradictions is one of the intriguing things about kendō. It is said that a problem with technique is a problem with one’s heart, because the unity of heart, skill and body is necessary to execute technique. In kendō, we fight with another person even as we fight with ourselves. The Chinese philosopher Laozi said around 2,500 years ago in his famous book “Tao Te Ching”: “He who overcomes others is strong; he who overcomes himself is mighty”. This is one of the famous thoughts that deeply represents the fundamental spirit of kendō. 

“Under the raised sword, it is hell. If you go one step forward, it is paradise.” 

The question is whether a balance between desire to win and a calm, silent heart can be achieved. It is very difficult to think about the opponent, what is he thinking, what kind of strategy is he employing, while at the same time thinking about one’s own goals. “Know your enemy and know yourself, you will not be imperiled in a hundred battles,” said the famous general Sun Tzu in his book “Art of War”. However, one must understand the opponent to be able to challenge him. It is important to observe what kind of habits the opponent has, where and how they strike. The more insight one has, the better one can respond to the opponent. This is one of the deep and interesting things about kendō. One can often see the aura of strength and charm when they face someone who is at a very high skill level. 

The core of kendō is the problem of the heart. It is finding unity in the contradiction, reconciling two conflicting passions through the endless training of one’s heart to balance this contradiction. That being said, it is nothing but an effort to overcome a narrow ego. Kendō, therefore, is essentially a philosophy of life.   

What is spiritual attitude and 'single-mindedness' 

In 1972, when I was 22 years old, Eiji Ando, professor of economics at Seikei University, joined my father’s dōjō. He was around 50 and had slight problems with his right leg and at that time had 4th dan. I, then, had 5th dan and so he was approaching me in training from a junior position. We became friends and when I had time outside of practice I often spent it talking with him about economics, philosophy and, of course, kendō. I was teaching him about kendō, but I was learning from him about everything else. 

Some 25 years into our friendship, professor Ando brought me a book: “This will definitely be useful to Hiroshi Sensei”, he said. It was Eckermann’s “Conversations with Goëthe” (1836). That book is still at the corner of my desk and I sometimes pick it up and look through it and nostalgically think about professor Ando. 

I also wrote about the professor in one of my books, “Essays - Bamboo Echoes - Born in the House of Conquering Swords” (1999, Shimazu Shobo) in a chapter called “Putting your heart into one thing”. I honestly feel that real scholars’ research skills are amazing. Let’s start by introducing professor Ando’s essay “Foolish Passion”. It started, “A long time ago I read one article…” this essay uniquely and with a great sense explains in an extremely interesting way the passion of experts in antique swords and master swordsmen including the story of Sadaharu Oh. 

Here I will talk about two points related to that essay: Let’s start with the antique sword expert, who, when asked about how he gets better at his job, said: “There is no special training method, we watch the most beautiful and treasured swords every day, and once you do that for a year or so, you will have fine judgment. Even if you are not trained by another person, your judgment will naturally get better by the exposure to the highest class of swords.” If we bring this to the world of swordsmanship, a complete beginner who just entered the house of the master to study the art will not learn anything from the master right away. They have to spend years doing the everyday work, making food, preparing a bath, cutting wood. And then, after a few years of observing the master, they slowly start to learn. While I have myself obviously trained that way, this style of instruction is possible only in training the art in the traditional Japanese family system. 

Another surprising and pleasing example is Ukichi Sato Sensei finding the fundamental spirit of kendō training in Max Weber’s work “Science as a Vocation”. At the beginning of Sato Sensei’s book “Eternal Kendō” (永遠なる剣 道 Kodansha, 1975) he quotes Weber: “And whoever lacks the capacity to put on blinders, so to speak, and to come up to the idea that the fate of his soul depends upon whether or not he makes the correct conjecture at this passage of this manuscript may as well stay away from science.” 

In the case of kendō, as Sato Sensei says, “These words are exactly the attitude the kendō masters should have to practice”. Genuinely focusing on practicing kendō in its purity means focusing on its foundational principles while training with sincere effort. For example, focusing on the purest cut while practicing suburi: “In that act [of cutting] we discover our own raison d'être, we put all of our being into that single moment of passion”. This is the type of passion that underlies ongoing practice. From the viewpoint of contemporary simplistic lifestyle trends, this might seem laughable. On the other hand, if such effort becomes boastful, then that kind of passion creates a ridiculous situation. 

One of my teachers, Yamauchi Tomio Sensei, Hanshi, suddenly realized this after he turned 60, and, to study and understand the deepest principles of the sword, decided to do one million suburi cuts - a goal that took him two-and-half years to reach: 

“I understood how to hold the sword properly after around 300 thousand strikes. I comprehended how to swing it after around 700 or 800 thousands cuts and once I reached one million, there would be an indescribable feeling in the palm of my hand while swinging and hitting.” 

After Yamauchi Sensei finished doing one million strikes, contrary to what I expected, I realized that he achieved a kind of “enlightenment” and really discovered a “secret technique” (gokui). When I faced him in practice afterwards, he was suddenly able to see through all my movements and I was unable to successfully carry out any technique against him. 

If one focuses with all their devotion on this single-mindedness, there is no space left for regret. The achievement of this consistency does not lie in gaining reputation or earning money. One must be prepared for that, while practicing the art. Such is the nature of today’s “floating world”, that to perceive 12 the art, one needs a spirit that is not longing for any compensation. It is to focus all one’s passion on the action without expecting anything in return. 

When I look at kendō these days, there is a great focus on the result itself and very little discussion of the process. However, I think this is, in contemporary society, also true beyond kendō. We can see these tendencies in contemporary Japan as well, where the result is the only important measure of everyday life. We live in a society of consumerism which shifts focus towards pursuing profit, and profit itself became a result and a goal. The focus of the heart moves towards success, towards outcome, and profit is becoming the ultimate measure of our lives. Once we apply this mentality to sports, our attitude will shift to an exclusive focus on results. We only measure the number of gold, silver and bronze medals. As this mentality permeates everything, a bad result means one is seen as worthless. However, I think the true and original purpose is training itself. That’s what I especially understand as the raison d'être of Kendō, because it is something that has been passed on over a thousand years from generation to generation by people who devoted their whole lives to it.

The motto of “faithfulness” 

Finally, let me talk about “faithfulness”. The word “faithfulness” (seijitsu - 誠実) can be explained in various ways. It is also relevant to contemporary society. Being faithful to another person is a known concept from interpersonal relationships. Being faithful to yourself means focusing on one thing with all one’s effort. This is easier said than done. I believe that this is the true meaning of being an “independent person”. If we were to replace “faithfulness” with another word, it would be “nobility”. An independent spirit based on personal responsibility, that is the faithful way of life and a person who lives that way we can be called “a noble human”. This, expressed in simple words that everyone can understand, is the concept of faithfulness. If we bring this concept into the world of kendō, we can say that “a person and a sword will have become one”. Professor Ando also said the following: 

“If one finds a meaning in life, they will try with all their heart, even if others think it is pointless. And that’s what makes life interesting.”

Un ratito de iaido antes de ir a la vinatería Yáñez en madre Sacramento 11 Zaragoza España. Un ratito de meditación en movimiento y de corazón. Ya atendiendo en la vinatería Yáñez con todo el cariño del mundo mundial

 

If you try to carry a Men for a long time, you have the possibility of progressing in kendo. That is why it is necessary to know how to launch a Men attack with the determination to abandon life - Sutemi -. 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." *Narazaki Hanshi

 Attitude in (剣道稽古) kendo training

-----------------------------------------

(Original text of Kurasawa Hanshi with minor modifications made by me for clarification, as well as some Kanji)

A Zen Master named Dogen (道元), who was very famous for teaching Shikantaza (只管打坐)**, founded the Eihei-Ji (永平寺) temple in Fukui (福井). Dogen said that a person who wants to devote himself to Buddhism must practice that Buddhism and if he devotes himself to Buddhism thinking of having a big temple or becoming an important person, he becomes an improper way of practicing Buddhism. Dogen practiced it all his life.

**Shikantaza (只管打坐) is Dogen's Japanese translation of the Chinese phrase zhǐguǎn dǎzuò (只管打坐 / 祇管 打坐), "just sitting." The phrase was used by his teacher Rujing, a monk of the Caodong school of Zen Buddhism, to refer to the meditation-practice called "Silent Illumination" (Chinese: 默照禅), or "Serene Reflection," taught by the Caodong master Hongzhi Zhengjue (1091-1157). In Japan, it is associated with the Soto school. In shikantaza one does not focus attention on a specific object (such as the breath); instead, practitioners "just sit" in a state of conscious awareness.

I think that you should practice kendo only for kendo's sake, it is an improper way to practice kendo if you only think about winning, becoming famous or gaining reputation.

Winning in competitions and raising Dan are just one aspect of kendo to motivate yourself and it is not very important.

It is ideal if you can only concentrate on practicing kendo for each keiko (稽古). It is unfortunate to be embarrassed thinking “why I couldn't win, why I couldn't compete or why I couldn't pass the grade exam (段審)”.

 

 Algunos extractos del libro Ken to Zen (Zen and Swordsmanship) de Omori Sogen haciendo referencia a esta frase para entenderla mejor:

 "Si no has dominado aiuchi, es imposible aprender ainuke".

 Realmente creo que ainuke (pases mutuos) es la hazaña más grande en Kendo.  Ainuke verdaderamente manifiesta la esencia del Kendo.

 Ainuke ("paso mutuo", un término de Kendo que se refiere a la

 nivel más alto del arte cuando dos maestros se enfrentan) y

 sintió que sería una buena manera de explicar el Camino a los occidentales.  Harigaya Sekiun creó el término ainuke para describir esta condición.

 alcanzado a través de la espada.  Es el mundo de la paz absoluta que

 trasciende ganar y perder.  Está en una dimensión diferente de

 aiuchi (matar o golpear mutuamente).  Deberíamos considerarlo una cultura.

 tesoro dejado por un hombre de la antigüedad.  Debemos tratar de adaptar este

 concepto a los tiempos contemporáneos y construir una coexistencia pacífica.

 En el entrenamiento Zen, si piensas que todo es dualista (yo y el otro),

 habrá tensión, y nunca serás capaz de lograr

 iluminación.  Debes trascender el dualismo y entrar en el reino de

 ainuke  Pero hay un problema.  No es bueno solo intelectualizar

 sobre este reino de ainuke.  Este es un punto muy importante.  Si lo haces

 Si no tienes los antecedentes y la fuerza de aiuchi, no puedes entrar en el reino de ainuke.  Tu Zen estará vacío.  Si no dominas aiuchi, es imposible aprender ainuke.

 Al poner todo nuestro ser en seguir el Camino, el inevitable

 la destrucción de aiuchi (asesinato mutuo y golpe mutuo) es

 trascendido y se convierte en ainuke (mutuo pasar), el verdadero

 etapa de esgrima de "Se Mu I".  Habiendo hecho nuestra esa experiencia primero, es nuestro deber compartirla con el mundo.  Partiendo de la postura defensiva de aiuchi (muerte mutua y golpe mutuo), dejemos que nuestros oponentes corten la carne que abraza las armas nucleares y nosotros a su vez cortaremos sus huesos.  Así podremos vivir y ellos también prosperarán.

 Una vez, una persona le preguntó a Tesshu: "¿Cuál es el secreto de la esgrima?"  Tesshu respondió: "Está confiado a Asakusa Kannon".  El estudiante fue de inmediato a Asakusa, buscó por todas partes en el templo y se dio cuenta de que el letrero con la frase "Se Mu I" (Se-dar limosna, llevar a cabo, conducir; Mu-vacío; Yo-temor) debe ser eso.  .  Cuando le repitió esto a Tesshu, se dice que Tesshu respondió "Kekko" (muy bien) y se rió.  "Se Mu I" proviene del sutra del Bodhisattva de la Gran Compasión (Jpn. Kannon, Chin. Kwan Yin).  En el sutra, el Bodhisattva Kannon (Kanzeon Bosatsu Makasatsu) otorga valentía en medio de calamidades de cualquier tipo.  En consecuencia, la gente llama a este bodhisattva "Se Mu I Sha", el "Dador de la intrepidez".

 

 

 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