Do you have a good connection?


en no kirinai
a deep connexion

En no kirinai

has been one of the important teaching of Sensei at Daikomyo sai and ever since then in is classes at the Honbu or in Ayase. Do not severe the connexion so that you can reach a different level in your ability.

As I told my students in December:

“During last daikomyo sai, Sensei asked us to not severe the connexion (en no kirinai) between uke and tori and within their mutual environment. This is only possible when reaching the mushin state of action where kûkan becomes a reality. Like photons and stardust colliding in space, their encounter reveals the intention and allows the body to flow in a natural manner”.

Since then I also understood that this connexion should not be severed within our own self.  The connexion within ourself, our opponent(s), and our environment is vital to our survival. Not only can we react to the ever changing situation but we become able to stop thinking. To quote sensei‘s:

“if I do not know what I’m going to do next how do you want uke to be able to decipher my future movements?”

This thinking and not thinking thing is the key to understand the Shu Ha Ri (see previous articles) as by not thinking you become permeable to the multiple informations received by your 6 senses (the regular 5 + Shiki – consciousness). Failure is created by thinking and analysing wrongly a situation because our attention is mainly focused on a few parameters only instead of encompassing the whole.

This ability will then allow us to reach the  mushin state. As I wrote many years ago:

 If earth does not think; if water  does not think; if fire does not think; if wind does not think;  and if emptiness does not think, then why do YOU think?

I will explain in detail one day this  idea of photons and stardust but for now we only have to understand that photons do not think (as far as we know); that stardust do not think (as far as we know) and that they are totally invisible from an external observer until they collide on one another. The techniques are the same, you do not want to do anything, you react to  a complex set of parameters without analysing (i.e. without thinking).

You are connected, you are one, you are zero.

Tachi or Tachi?


keep your balance!

The key thing with the Tachi kumiuchi is to stay balanced which means not to lose your balance. It means that you have to stay up standing. Being balanced actually means to be equally unbalanced in all directions at the same time.

We all know that the techniques done on the ground are called “suwari waza” and that the standing techniques are called “tachi waza”. And understanding the habit of sensei to play with words maybe one of the key principle for this year is to master our ability (kon) to stand up and not to fall. we have to learn to be toatally, and equally unbalanced.

A closer look at the various meanings can help us here; Roku is “6”, Shô is award, and Jô is emotion. The concept for this year being “rokkon shôjô” through Tachi we can understand the “rokkon shôjô and tachi” concept and theme in a very different manner. Also the number “6” can refer to the four direction plus up and down (some other understanding of Juppô sesshô).
So if we replace all these terms by their different meanings we get:

“rokkon shôjô tachi kumiuchi” = developing the ability to be (un)balanced in all directions (tachi) by developing our emotions (be happy) when meeting with others.

Shu Ha Ri (2)

Sensei plays a lot these days with the different meanings of the word “Ri”. As you know the japanese language being monotonic, one sound has always several meanings which gives this language a great variety of possible understanding and/or interpretations. Depending on how you write it, the word “ri” has the meaning of 1. distance, keeping away or 2. truth, principle…


With the study of Tachi waza, Sensei plays a lot these days with the different meanings of the word “Ri”. As you know the japanese language being monotonic, one sound has always several meanings which gives this language a great variety of possible understanding and/or interpretations.

Depending on how you write it, the word “ri” has the meaning of 1. distance, keeping away or 2. truth, principle.

Understanding this ambivalent signification one can see that going through the sequence of Shu (learning) and Ha (understanding) one will reach the truth or distance himself from it. The truth in your Taijutsu comes only when by learning for a long time you are able to understand the hidden part of the waza.

Therefore, you begin to go away from the form to express the principle of it. One day in Japan one of the Shihan said that the waza is only to channel our understanding in order to develop the natural flow created by our ability to adapt our movements to the situation.

Now if we look at the other meaning of distance or keeping away, it can be understood positively or negatively. We know many teachers getting lost in the world of variation and having at the end no clue about the real (true) forms. As I often say, it is easy to tell the students to forget the form when you do not know it before. Remember, if you want to forget something, you first have to learn it! Those teachers have no Shu, no Ha and will never get close to the Ri. We can also see this “keeping way” or “distancing” as the result of a true Shu Ha Ri progression where your understanding distances itself from the dead form of the waza to bloom into another technical dimension, one that encompasses the connexion with everything around and within you.

To finish on this new approach given by the different meanings of those sounds, we have to be aware that there are other meanings for those three sounds (even for “ri”):

Shu: master, lord; kind, variety, species; actor, supporting post; tumor; hand (Te).

Ha: edge of a sword; leaf (like in happa); tooth (like in hadome); clique, faction, school.

Ri: official; clever; old measure; diarrhea; advantage, benefit, profit, interest; rustic, ill-mannered.

So Shu Ha Ri could also be to become the “clever master [manipulating] the edge of the sword” or in modern term to become a true swordmaster. Interestingly, this year’s theme is “Tachi Kumiuchi” and as Sensei said recently: “the true swordmasters were the Tachi Masters”.

Be happy!

Shu Ha Ri


go beyond the form

Today while training in Tachi waza with a group of students I thought that maybe the whole thing about Shu Ha Ri that Hatsumi Sensei is pushing these days may have always existed but that we were not ready to understand it.

We know that Shu is learning the form, that Ha is absorbing the form and Ri is destroying the form. But we all know also that Sensei used to say: “understand? good. Play.” Now can’t we understand that as “understanding the Shu, becoming good at the Ha level and destroying it by playing with the concept more than the initial form?

I will think a little more around that and come back to you.

be happy!

Be like Seaweed in your training


We must train our basics to be like water; in fact we must become like seaweed. Seaweed under water is attached to the ground. Like some kind of water Tenchijin, we must become seaweed and sway without tension in the stream of life. Stop hugging hard onto things. Let go of your beliefs and mental structures and discover the true freedom of life. The Bujinkan is a tool that is to be used mainly out of the Dojo. 

Hatsumi Sensei explained it once: “training in the Dojo is only a few hours per week, life is 24 hours a day”. 

The more you “keep going”, the more likely you will reach this higher state of freedom you are looking for. 

Here is a poem called “Seaweed”, by D.H.Lawrence explaining it perfectly: 

Seaweed sways and sways and swirls

As if swaying were its form of stillness;

And it flushes against fierce rock

It slips over it as shadows do, without hurting itself

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