The Theory and Philosophy of Shinkageryu
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The Theory of Shinkage-ryu can be divided into theory concerning actual
sword techniques and spiritual theory. However, it must be remembered that traditionally the
two form a whole. Some of the traditional writings on which
studies of the theory of Shinkage-ryu have been based include:
•
Shinkage-ryu-Heiho-Kiriai-Kuden-sho
•
Motsu-Jimi-Shudan-Kuden-sho
• Shiju-Fusha-sho
• Ren-O-Nana-kajo
• Heiho-Kaden-sho
• Tsuki-no-shou
•
Munehisa-Heiho-Monogatari
• Fudochi-Shinmyo-Roku
Although studies of theory of Shinkage-ryu are based on writings such as
the above, or commentaries thereof, all of these writings derive from the
philosophy of Kami-Izumi-Ise-no-Kami called "Marobashi." As Kami-Izumi-Ise-no-Kami's explained:
"The concept of
offence and defense lies in adapting each of one's action to one's enemy, much
in the way a sailor will raise the sail when the wind rises, or a hunter will
release the hawk on sighting a rabbit. It is usual to think of offence purely
in terms of offense and offense and defense purely in terms of defense:
however, there are elements of defense in offense and offense in defense. The
practitioner of Shinkage-ryu should fully understand the meaning of the line
from the Chinese poem about the "cat sleeping under the peonies"
(i.e. apparently asleep, but always aware).The term "Marobashi" is
usually taken to mean "the way of nature, freedom and energy in life.
"However, "Marobashi" has a dual meaning, being used as a term
representing the inner truths of the philosophy of the Chinese militarist
Sunzi, and also as a term for divine enlightenment in Zen circles. In terms of
combat, one must know the enemy and oneself; one must make the enemy conform to
one's own will and, when one makes one's move and the "lion" comes to
take the bait, respond with all one's power, like an avalanche of rocks down
the mountainside into the valley, or water gushing out of a burst damn. At the
same time, the swordsman's spiritual state should encompass both the
benevolence preached by Zen (the philosophy of peace, none-agression and love
for one's fellow man) and constant flexibility (freedom and nature life),
enabling one not to become totally absorbed or attached to anything.
Accordingly, the practitioner of Shinkage-ryu should purge evil from his heart,
deepen his understanding of humanity and confront the forces of evil with the
courage born of truth. At the same time, he should always show benevolence to
his fellow man, constantly striving to deepen his knowledge of mankind and to
rid the world of evil, working towards this end through rigorous training and
discipline.
In the history of Japanese
martial Arts, Kami-Izumi-Ise-no-Kami was the first to apply such Zen philosophy
to swordsmanship. It was in this spirit that he developed techniques for taking
one's attacker's sword from him unarmed, without needlessly taking life, and
this approach exerted a considerable influence over other schools of
swordsmanship.
In Shinkage-ryu, there is
a wealth of sword techniques and it is through the study and rigorous practice
of these techniques that one can learn not only the movements themselves, but
also the underlying philosophy and spiritual significance. It is essential that
these two aspects, the physical and the spiritual, blend to become one.
Shinkage-Ryu Sword Techniques: Traditional Japanese
Martial Arts, 1993 by Tadashige Watanabe, Ronald Balsom