Nishioka Tsuneo Yasunori shihan passed away on 8th February 2014. He was 90 years old.
I express my deepest gratitude for the great favour bestowed upon me during his lifetime and I sincerely pray for his soul to rest in peace.
(Entered on 25th February 2014)
1) "Foreword", "Sections 2(i,ii,iv,v,vi), 3" & "Towards the future"
2) "Regarding Te no Uchi"
Before Shimizu Takaji-senshi passed away, Nishioka Tsuneo-shihan was told these words, “Left as things are I will have produced mere stick-swingers”, “The Jo is living”, “I want you to do all you can to pass on the living Jo.” With this, he went on to form the Seiryukai and even now in his 80th year he is still working to guide the next generation.
In this article I would like to be allowed to express a few of my impressions regarding Nishioka sensei, his character, and his Jo.
On the 9th May 1985 Hamaji Kouichi-shihan passed away. During his lifetime he said to me many times, “Should anything happen to me, go to Nishioka”, in answer to which I would reply, “Sensei you are still only 70. Tenshou, your father, lived until the age of 90 so you have a good 20 years left!” However, this was a terrible mistake as he died early. I deeply regret that there were so many more things I could have learned from him and questions I wish I had asked him, if I had only known that he would pass away so soon.
After his death, I considered Hamaji-senshi’s words. I decided to seek out the advice of his son Hamaji Mitsuo-shihan. the person to whom my teacher would see fit to entrust his affairs and therefore, by definition, a worthy person of fine character. After talking with him and seeking his advice and approval, I set out to make Nishioka Tsuneo-shihan my teacher from that point on. This was in keeping with Hamaji Kouichi-senshi's last wishes and it is my firm belief that there was no other way.
it did not take long before I began hearing many things about Nishioka
Tsuneo-shihan in the Jodo community. One very large problem was the
misunderstanding surrounding Nishioka-shihan’s training, certification and a
great amount of unwarranted slander directed at him, such as: “Nishioka does
not hold a Menkyo”; “Shimizu-sensei did not give out a Menkyo to Nishioka”;
“Nishioka has not learnt the Gomuso, therefore he is not a Menkyo Kaiden”;
“There is a blank in Nishioka's Jo history”,;“You wouldn't pass for an 8th
dan if you're learning from Nishioka!” are just some examples.
Despite this, I have remained silent and have simply gone day by day doing nothing other than to continue to learn and master the Jo and philosophy. I refuse to believe that the one spoken of so highly of and chosen by Hamaji-shihan could be such a person.
Fortunately in 1996, I received a Menkyo from Hamaji Mitsuo-shihan and received another Menkyo and initiation into the Gomuso from Nishioka-shihan, taking on the responsibilities as the most junior Menkyo Kaiden.
Recently I spoke frankly to Nishioka-shihan regarding the above-mentioned problems and received clear answers to many questions on a wide variety of topics. First of all, I would like to dispel the misunderstanding and slander that have spread throughout the jo community about Nishioka-shihan and reveal them as absurd and then confirm the truth.
“Nishioka Tsuneo-shihan has not received a Menkyo from
Regarding this statement, I have actually seen and held Nishioka-shihan's Menkyo certificate given to him by Shimizu-shihan. There is no mistake, it is authentic, and was issued to Nishioka Tsuneo-shihan by Shimizu Takaji-shihan in April of 1972.
Nishioka-shihan's Menkyo certificate
“Nishioka Tsuneo-shihan is not a Menkyo Kaiden. He has not learned the Gomuso.”
Nishioka-shihan is an official Menkyo Kaiden, his history reading, “In May of 1975 Nishioka-shihan was initiated in the Hiden, the five techniques of the Gomuso, and was acknowledged as Menkyo Kaiden by Shimizu Takaji Katsuyasu-sensei and Otofuji Ichizo Katsunori-sensei.” Apparently there are those who make claims like “Nishioka was just there. He didn't receive any initiation.” Generally though, in the martial arts world and especially in respect to a school's ultimate techniques, it is commonly held that “To show is to teach.” Thus I think that “just being there” becomes “being taught”.
Furthremore, it goes without saying that if Shihans allow those who received a Menkyo to be present while performing the Hiden, those shihans have initiated them. I have been allowed to see the complete correspondence between Otofuji Ichizou-shihan and Nishioka Tsuneo-shihan and Otofuji-sensei does indeed acknowledges Nishioka-shihan's achievement and initiation.
Photograph taken to commemorate Nishioka-shihan's initiation in the Gomuso
Takaji-shihan and Otofuji Ichizou-shihan.
In the back row from the left are Hiroi Tsunetsugu-shihan, Yoneno Koutarou-shihan, and Nishioka Tsuneo-shihan.
Although it is presumptuous of me to say so, I was initiated in the Gomuso by Nishioka-shihan and feel that it is the genuine article. I think that one must understand this particular handling of the jo and tachi in this Gomuso to became capable of illustrating the correct Uchidachi and Shijo of Shinto Muso-ryu Jo.
“There is a blank of a little over a decade in Nishioka's training record.”
was made a pupil by Shimizu
Takaji-shihan in 1938 and from the very beginning of his training he only
trained under Shimizu-shihan. It is believed that this a rumour started because
he was not directly involved in the establishment of ZKR Jodo (then called
Zenkenren Seiteigata). As concerns Shinto Muso-ryu Jo training there is most
definitely no “blank areas”.
In other words, those claiming there is a blank of more than a decade are referring to his involvement with the Zen Nippon Kendo Renmei Jodo. As far as I'm concerned the ZKR Jodo claims are not applicable to the Koryu Bujutsu school of Shinto Muso-ryu Jo.
Conversely, this “blank” from the ZKR Jodo actually becomes proof that Nishioka-shihan was not influenced by the ZKR, but instead purely Shinto Muso-ryu Denshousha.
Moreover, while he has been conferred the rank of Hanshi Hachidan in ZKR Jodo, he made the choice to leave the ZKR Jodo due tohis concerns about the changes that the ZKR Jodo has made to the school as they see fit and his strong desire to pass on the teachings Shimizu-shihan's Jo.
Furthermore, more important than alleged “blanks” and so forth in regards to Nishioka sensei’s training history, there is the problem regarding unfounded opinions and conjectures about the proficiency of Nishioka-shihan's skill with the Jo and Ken. These problems are, I think, cases of “confused prejudice”. Surely before one criticises what they think they are seeing, it is necessary to humbly study Nishioka shihan's tehcniques. I strongly believe that in doing that, one “removes the veil from over one's eyes” and meets with the true essence of Jodo.
Next, I will convey some of my thoughts on Nishioka-shihan's Shinto Muso-ryu Jodo.
(i) Regarding Hikiotoshi-uchi
Nishioka-shihan often says, “I am constantly asking myself, how was Shimizu-sensei's Jo? I desire only to communicate and teach how he used the jo.” And yet, in today's Jodo community, the jo as Nishioka-shihan demonstrates and employs it is seen as being unique and even unorthodox. However, I believe its existence can be said to be an extremely important treasure not only for the Jodo community but also for the whole Budo community.
I believe this because I see that the uchisuji of his Jo and the tachisuji of his Tachi communicate superbly the tachisuji Shinto-ryu Kenjutsu. It is possible to think that perhaps tachisuji has been completely forgotten by the present-day Budo community, yet in Nishioka-shihan’s waza it is embodied and enlivened in the form of Shinto-ryu Kenjutsu and through Shinto Muso-ryu Jo.
A prime example is Hikiotoshi-uchi.
Shinto Muso-ryu Jo, there are numerous kata ending with swordsman levelling his
sword in front of the jo-wielder, who then hits the sword. After doing this or
seeing this, one then comtemplates the true meaning behind this technique and
In my early days of training I thought that it was simply hitting the sword with all your might to make it fly out of the way; or to bend the sword, making it useless. While it may be possible to hit the sword like this if the swordsman is inexperienced, it only takes a short amount of time for the swordsman to realize that the jo is easily avoided through simply moving the sword a little.
In my 20's I too experienced missing the sword with the jo, and I was evaded countless times by one Kendo teacher, all the while he told me that “any strike directed at the sword should be evaded, like this!” After this, I asked Hamaji-senshi about the problem I was having, and I received the following reply, “It is because you hit the tachi that your strike is evaded.” At that time, I was still extremely young and my jo practice had not matured, so I could not comprehend the true meaning of his answer. I continued with my training, although still holding some doubts in my mind as to being able to strike the sword, all the while thinking “It'll be alright if I can just hit the tachi at the moment it stops dead center in front of me.”
Nishioka-shihan's solution was superb.
“It is not a case of hitting the sword when it is in the center position.
Hikiotoshi uchi illustrates winning by cutting down on Uchidachi's tachi
as it is cutting down,” he answered. “This is called Kiriotoshi in Itto-ryu
and Gasshi-uchi in Shinkage-ryu.”
This was consistent with something I had heard of the old Shinto Muso-ryu Jo kata. At the end Uchidachi and Shijo would finish in mid-cut at the upper level. When practicing kata using a shinken or a habiki, instead of a bokuto specially designed for use in keiko, coming together like this makes sense.
In present times, we strike the bokuto directed in seigan as a form of kiriotoshi practice, much akin to practicing tameshigiri with a shinken. Thus, in the kata we practice using a bokuto we are training to cut down on the tachi that has come to cut us. I cannot resist in saying that Nishioka-shihan's “solution” was very simple and convincing and the question that I had held onto for many years and the perplexing answer Hamaji-senshi had given me had finally been solved.
Certainly this strike is the ultimate technique. For Itto-ryu, for Shinkage-ryu, for Shinto-ryu, and indeed for every ryugi, I expect that training in this principle has been made the most important of all. Accordingly, I suggest that this strike is something which all present day Jodo practitioners ought to learn thoroughly as, without it, I believe the “living Jo” will never be, nor will it be possible to attain the Jo of Shimizu Takaji-shihan.
However, a terrible amount of practice is required before one masters this strike. I myself received the benefit of countless corrections from Nishioka-shihan and after 20 years of revision, reassessment, and reconfirmation I am at last at a level where I get the feeling that I have finally acquired it.
this strike is not just in Hikiotoshi uchi. It’s also in both Honte uchi and
Gyakute uchi as the same strike is employed.
The Kuden of Kashima Jingu, “Ikkon Juu Man En”, which is passed on at the same time as the “Ryuuko Nikan”, the Hiden contained within the records of the military family, also teaches this. Moreover, this can also be said to be the “Bujutsu extension” of the “secret key” to Japanese Shinto, the “Futomani-no-mitama”.
It is said that a founder of Shinto-ryu, Iizasa Chouisai Ienao, would challenge the martial artists of Kurama-han travelling on their pilgrimage between Katori and Kashima shrines, waiting for the appearance amongst them of the return home of a master whom he could look up to as teacher, one in which he could acquire more knowlwdge. At the end of this most arduous training, he was enlightened and created a new ryu. It is believed that the origin of his technique was in fact the strategy of the Kurama Shinden as handed down by the master martial artists of the Kurama region.
It is said that Kiichi Hogan transmitted the military strategy of Kurama Shinden onto Minamoto Kuro Yoshitsune, who was at that time called Ushiwakamaru and that this strategy is the embodiment of the “Hiden” of Japanese Shinto teachings, which is called “Tenshinsho-den”, “Tenshin-den” and “Tenshin Hyoho”.
This is mentioned in the book I have written, “Honcho Budo Ron” and I will explain the above in further detail later on.
Certificate scroll bestowed upon Minamoto Kuro Yoshitsune by Kiitsu Hōgen
(Author's personal collection).
Whatever the case, Nishioka-shihan's technique faithfully transmits and aims to communicate the intentions of Shimizu Takaji-senshi, more accurately it passes on the tachisuji of Shinto-ryu. Without this, I feel that Shinto Muso-ryu Jo will die out. Regarding this, I wonder what others may think?
Next, let us consider the Uchi no Suji (cutting angle) of Nishioka-shihan.
(ii) Regarding the uchi no suji.
“What kind of angle should the sword take (tachisuji) when cutting in Shinto-ryu?”
I think that one can answer this question by looking carefully at the tachisuji of the Shinto-ryu being taught today. Additonally, I have also made personal studies of Shinkage-ryu (Yagyu Gensho-den), Kukishin-ryu, and Houten-ryu and have been exposed to the sword techniques of other Koryu such as Tenshinsho-den Katori Shinto-ryu, Maniwa nen-ryu, and Jikishinkage-ryu.
I have come to understand that the answer exists in the concept of “Always shield yourself behind the sword and perform the technique.” In coming to this understanding this concept, I have keenly felt the techniques within ryugi whose line has been interrupted and then later revived, have losing this basic technique, and felt it within many ryugi which are thought to no longer teach this method.
This “Always shield yourself behind the sword and perform the technique.” is, I think, absolutely vital to a real battle, one in which life is at stake. It would be too dangerous to perform techniques without it.
Shinto-ryu kenjutsu, even though it is a subordinate to Shinto Muso-ryu Jo, it
goes without saying that this principle directly applies. Yet for most practitioners,
at least within the realm of my own
limited experience, I have yet to see anyone outside of Nishioka shihans wield
a sword in such a proper way.
Shinto-ryu kenjutsu, the source of Shinto Muso Ryu Jo, is moving further and further from its original form; and it follows that Shinto Muso-ryu is also in a similar state.
After considering the original tachisuji angle of the sword, it then follows to explore the angle that the jo takes.
In Shinto Muso-ryu Jo there are three strikes, Honte-uchi, Gyakute-uchi, and Hikiotoshi-uchi, which all follow the same angle of attack , although there are some differences in “Tenouchi” (I’ll get to that later).
As an example, I will explain Nishioka-shihan's movements in Hikiotoshi-uchi.
|Hikiotoshi no kamae|
raising the Jo from Hikiotoshi no kamae. The body is squared and the left hand
is direct center of the chest (along the natural horizontal line from armpit to
From here, leave everything as it is and strike through, cutting down at
It is important to make sure that the tip of the Jo passes by the tip of
the opponent's nose.
Without changing anything cut down in a continuation of the above movement.
Afterwards, step out with the right foot, return the Jo back along the line it has just travelled in order to assume Migi-honte no kamae.
What do you think? Both Honte-uchi and gyakute-uchi pass along the same line.
At first glance it appears to be a simple strike, but outside of Nishioka-shihan and those who have received training from him, there is no one to be found doing this.
Nishioka-shihan has always said that this is the strike Shimizu-senshi wanted to pass on.
The influence of modern day Kendo (a competitive sport using Shinai) upon the catholically practiced ZKR Jodo is by no means small (in comparison, it is quite large), the hasuji or “blade angle” of Jojutsu of practitioners who have studied ZKR Jodo is quite different, even though they perform the same patterns of Shinto Muso-ryu kata.
In fact, I was once told by a Koryu kenjutsu practitioner that he had tried to learn Shinto muso-ryu Jo but there was nothing of interest in it. When I asked why, they told me that “...only a sequence of the movements were taught. The reasoning and strategy (such as Aishiuchi or Ichimoji no uchi), the most important aspect of Koryu kenjutsu, is completely lost”.
is always saying that Honte-uchi, Gyakute-uchi, and Hikiotoshi-uchi are the
most important techniques, this meeting with the sword strike and then
overcoming it the Gokui of the jo, that and “Always shield yourself behind the sword
and perform the technique.” I agree with this wholeheartedly.
Nishioka-shihan embodies the execution of this strike superbly. With all unnecessary strength left out, and no strain anywhere, this masterful movement, performed simply and effortlessly, is without a doubt such that it caused one American practitioner to proclaim Nishioka-shihan a “jo-saint”.
If one looks hard at Nishioka-shihan’s technique and demonstrations, one sees him using a movement that involves the opening and closing of the scapulae and pectoral muscles in a very natural, inconspicuous manner.
This is embodied in the 64th kata of Shinto Muso-ryu, which is called “Aun”.
It is said the name “Aun” comes from “A” as in “opening” and “Un” as in “closing”. This is represented in all of Nishioka-shihan's movement. It is not restricted only to simple strikes but applies to all the actions of his Jo. Even in the other kihon waza, Kaeshi-tsuki, Gyakute-tsuki, Makiotoshi, Kuritsuke, Kurihanashi, Taiatari, Tsukihazushi-uchi,Taihazushi-uchi, Nishioka-shihan performs this opening and closing of the scapulae and pectoral muscles naturally within in all of the kihon waza. This ability to perform the waza without any force or strain is the result of nearly 70 uninterrupted years of constant training and is admirable.
Regardless of what others say, Nishioka-Shihan he is the oldest living Shihan in the Jodo world today. To anyone wih a sensibility extending to Jodo, I recommend seeing the movement of Nishioka-shihan personally at least once and accepting his teaching with proper modesty.
1 The implication is that they have only acquired the
technical side of Jodo and are lacking the spiritual side; or have not acquired
the "Bu no Seishin" inherent in the living Jo.
(iii) Regarding Tenouchi (how to grip the Jo)
Nishioka Shihan asserts that students of Shinto Muso Ryu Jo should understand the difference between honte (“true hand” or forward grip) and gyakute (“reverse hand” or grip). Perceiving the difference between these two grips is essential to all martial arts which use weaponry but regrettably only a few people can distinguish between the two and demonstrate them correctly.
Shinto-muso-ryu’s jojutsu originated in
Shinto-ryu Kenjutsu and therefore, the jo (stick) is viewed to have a blade. Furthermore,
I believe that students should use jo as if it had a blade although it is merely
round stick and many practitioners today ignore this. I am afraid most practitioners
are unaware of the theory of the “blade” that the jo has. For example, many
students mistakenly believe that the difference between honte and gyakute is
merely the distinction of the right hand’s grip when in reality the difference
is in the grip of both hands. Furthermore, if you grip the jo incorrectly
you are unable to use the jo to its full potential.
Look at the picture below.
This is honte grip.
The jo follows the “life line” of the palm while being gripped (see the palm picture chart below), just as a cook grips hocho or a chef’s knife.
With the honte grip, you can use the jo softly, freely, and flexibly.
This is gyakute grip. Both hands grip Jo along the brain line and emotion line of your palm just as a gymnast grips a horizontal bar. With this grip one can utilize the weight of the jo freely with force and power.
In technique of kuritsuke, your front hand is in honte and braced on the forehead while
the back hand free and in gyakute. This
transmits strength to the front of the jo. While being held in this way, the whole
body is in control of the jo. Nishioka Shihan once said Shimizu Takaji Shihan
had taught proper kuritsuke over and over
again yet today, the correct grip form of kuritsuke
is not observed.
In summary, honte is used as a cook grips the handle of a chef’s knife or as a
carpenter grips a hammer, flexibly. Gyakute is used like a gymnast grips a horizontal bar or when a weight lifter picks
up a heady dumbbell, powerfully.
When the jo is gripped in honte, the thumb and middle finger form a “ring”; When the jo is gripped in gyakute, the thumb and index finger form a “ring”.
Furthermore, both of these hand/finger positions are found in Asian meditation practices and illustrated in art and statues. For example, representing wielding and gentleness is honte, made with the thumb and middle finger. For strength vigor one finds gyakute, made with the thumb and index finger.
Since ancient times Shinto and Mikkyo (Esoteric Buddhism) have both believed that your state of
mind changes according to how you join your fingers.The methods of joining fingers are called “koritekumi” or “mitewaza” in Shinto, and “shuin” in Mikkyo and in both religions the joining of the fingers represents important
elements of the mind. Accordingly, Shinto-muso-ryu students are joining
fingers in similar ways when they grip the jo. As in religion where the
mindset is changed with the finger position, the Shinto-muso-ryu student
does likewise in a soft honte way or in a hard gyakute way. The techniques of Shinto Muso Ryu Jo are closely connected with these
states of mind.
Moreover,The significance in understanding the secret of honte and gyakute manifests in Buddhist statues. In the spring of 2009 I went to Horyuji Temple in Nara and saw the Shaka triad there. The Shaka triad at Horyuji was made in the first year of the Joei era (1232CE) during the Kamakura Period. Amida sits in the center, to the right stands Kannon Bosatsu (Buddhist deity of mercy), and to the left stands Seishi Bosatsu (Buddhist deity of wisdom). The appearance of Kan-non Bosatsu and Seishi Bosatsu along with Amida signifies their help with his aspiration of salvation through mercy (Kannon), and wisdom (Seishi).When looking at their hands, I was surprised because Kan-non is joining his thumb and middle finger, and Shisei is joining his thumb and index finger.
I find the display of honte and gyakute as the foundation for all the states of mind, spirit and body in Buddhist statues and scripture amazing. In the martial art of Hiryu (one closely related to esoteric Tendai Buddhism) it is taught that controlling breath, oneself and others is achieved through joining the fingers.
Kan-non bestows mercy upon people with freedom, and Shisei bestows wisdom upon people with belief.The idea of mercy and wisdom is similar to the fundamental spirit of Jo: “Do not hurt others, but correct and punish them. Is there any other martial art that teaches such a lesson?”In this perspective, the proper use of honte and gyakute influences not only technique but also the human spirit, ignoring their importance is a rudimentary mistake.
When one thinks of the meaning of Shinto Muso Ryu in same spirit as the founder did (Muso Gonnosuke Katsuyoshi), then one will pay the utmost attention to the differences and the practice of honte and gyakute. When you practice in this way, you will finally realize the secret of Tenshin sho (Heavenly Spirit Teachings) as shown in the Secret of Gomuso and one will understand that Shinto Muso Ryu is not limited to techniques. This is similar to the Japanese mythology of two Shinto gods, Izanagi and Izanami, who created the Japanese archipelago with Amano-nuhoko spear
In this way, the teachings of Tsuneo Nishioka Shihan are masterful as he is always guiding us to correct techniques.
 According to a Japanese Shinto myth, the gods Izanagi and Izanami thrust Amano-nuhoko spear into the chaos of the universe and stirred it. When they pulled it out, the drips from the spear formed the Japanese archipelago.
(iv) Regarding Kuritsuke, Kurihanashi and Taiatri
One distinguishing characteristic of Nishioka Shihan’s Shinto Muso Ryu is his particular way of gripping the jo. He learned this grip directly from Takaji Shimizu Shihan. I do not know anyone else who grips Jo in this way.
When I first learned this grip from him
more than 25 years ago, it felt awkward because it was different from what I
had learned before.
I believed what Nishioka Shihan said and after spending some time imitating and practicing this way, I realized that his method is logical.
It is regrettable that this method of holding the jo had not spread among other of Shimizu sensei’s students and I came to my own interpretation as to why this is. When I thought about the cause of the jo being held affixed to the head (as Nishioka shihan does) and the gap between the head and hand (as most others do) I came to the conclusion that when Shimizu Shihan was practicing with someone taller, it was difficult for him to fix his hand on his forehead. Therefore he probably changed his technique, because he was shorter than most of his students, to accommodate the height difference. Ultimately, he held the jo above his head to demonstrate and perform the technique.
Of course you can use your foreword hand as a fulcrum point without fixing it to your forehead to perform the technique. However if you fix your hand on your forehead and use it as a fulcrum, it is a powerful way to perform Kuritsuke.
This technique is difficult to master and there are only a few among Nishioka Shihan’s students who can do it. This is perhaps another reason that most Shinto Muso Ryu practitioners perform Kuritsuke with their hands above their heads.
This method is the essential for all the three of the yawara techniques: Kuritsuke, Kurihanashi, and Taiatari and throughout the entire school of Shinto Muso Ryu jo. Kuritsuke is found in the Omote set (Tachiotoshi, Tsubawari, Hissage, Kasumi), the Chudan set (Ichiriki, Oshizume, Taisha, Shinshin, Yokogiri-dome), the two kata of Ran-ai, Kage set (Tsukizue, Hissake, Kasanoshita) and the Samidare set (Ichimonji, Jyumonji); Kurihanashi is used in Ran-ai and Gohon-no-ran; Taiatari is used in Omote, Chudan, and Oku.Now, let me explain about the basic form of Kuritsuke.
|Figure 1 "Front View"||Figure 2 "Side View"|
|Figure 3||Figure 4|
Figures 5 and 6 above show the areas which the jo should strike. After striking the opponent’s hands, one must immediately point the end of Jo at the eyes to threaten him.
|Figure 7||Figure 8|
Years ago, I asked Ichizo Otofuji Shihan about the difference between Zenkenren Jodo and Shinto Muso Ryu, he said, “There are no big differences, but (1) Shidachi does not strike the back of the opponent’s hand but instead the Nakatsuka (middle of the sword handle). (2) Shidachi does not aim the jo at Uchidachi’s eyes. These were the two items that Shimizu Shihan proposed and were agreed when Zenkenren Jodo rules were made. At the time, the rest of the techniques were the same.”
|Figure 9||Figure 10|
Next, move your left elbow to the left side of your chest and press down tightly to the side. Then, trying to hide your body behind the jo, move the jo as if to draw a conical shape with the left end of the jo at the fulcrum point. In this way your opponent fails to gain any opportunity to cut you.
Immediately after kuritsuke, Shidachi strikes to Uchidachi’s face by moving the end of the jo upward. This technique is not performed to avoid the injury to the Uchidachi.
|Figure 11||Figure 12|
|Release your right hand from the Jo and hold Jo in honte grip.|
Bring your feet together, stepping with your left foot so that it rests beside your right foot. Stand in the normal tsuneno kamae.
previously mentioned, when one performs Kuritsuke, one must follow the basic
principle of Shinto-muso-ryu Jo: always hide the body behind the jo. Nishioka
Shihan performs Kuritsuke without using any power in the hands or arms, but moves
the jo as if drawing “a cone shape” in the air with his shoulder and elbow. He
does not give the Shidachi a chance to cut him because as he performs
Kuritsuke, he destroys Shidachi’s spirit, sword, and body.
This is a Yawara (origin of Jujutsu) technique. If one uses too much force while handling the jo, Shidachi will certainly resist your force and your technique won’t be effective.
It is said that flexible movement is more efficient than rigid movement. Always keep your body flexible, soft, and ready to response flexibly to the way Shidachi attacks you. One does not try to resist or react rigidly or one will lose the battle because of a rigid response.
Kuritsuke, Kurihanashi, and Taiatari are all based on this Yawara technique. Since one holds the jo, it is difficult to exercise flexible movement.
The basic Kuritsuke techniques I mentioned above are performed not only in Omote, but also in Chudan, Kage, and Samidare. The skill of Kuritsuke is within: (1) always hiding the body behind the jo, and (2) drawing a cone shape in the air with the end of the jo so that the opponent has no chance to attack you.
Nishioka Shihan explains the differences of Kuritsuke in Ichiriki and Oshizume and in Shinshin in Chudan.
After you are in kuritsuke position, the movement of the kuritsuke in Ichiriki and oshizume is different from that in ran-ai and shinshin.
When one is in Kuritsuke position and is touching the sword handle from underneath, one slides the jo to the left side by moving the body until the end 10 centimeters of the jo meets the handle.
According to Nishioka Shihan,
Shimizu Shihan required Nishioka Shihan to practice this again and again, from
a very young age because it was important.
Then, while turning the body to face Uchidachi, the jo is pressed down to the Uchidachi’s abdomen, passing through the center of Uchidachi’s body. I have never seen this kuritsuke other than Nishioka Shihan’s. When I asked Nishioka Shihan about it, he said that other students failed to learn the correct kuritsuke.
The kuritsuke found in shinshin and ran-ai does
not twist the body to the left, but instead the body stays in place, and
Kuritsuke is performed by softly gaining control over Tachi’s arms until the jo
touches Uchidachi’s lower abdomen.
Nishioka Shihan always says that Uchidachi must step back by moving the farthest leg from Shidachi first in order to avoid Shidachi’s attack to the face with the end of the jo.
Next I would like to talk about Kurihanashi.
Kurihanashi is in Chudan and Ran-ai kata and is one of the “yawara” (grappling) techniques. First you strike the back of Uchidachi’s hands with the jo from underneath, then immediately aim the end of Jo at his eyes; then you unbalance them and at a 45 degree angle to their rear.
Many students simply throw Uchidachi backward, however more than 40 years ago Koichi Hamaji Shihan taught me to throw Uchidachi back at a 45 degree angle.
Over the course of time Shidachi began to throw Uchidachi and this technique has become popular.
I myself was not an exception. Nishioka
Shihan said to me that throwing Uchidachi at a 45 degree angle is the orthodox
way of doing Kurihanashi. I used to throw Uchidachi backward, but when Nishioka
Shihan taught me the orthodox method of doing Kurihanashi again I remembered
how Hamaji Shihan had taught me Kurihanashi for the first time all those years
If you think about Kurihanashi rationally, to throw Uchidachi backward is against the natural movement. To throw them at a 45 degree angle to the rear agrees to the principles of yawara and is reasonable.
I don’t know why throwing to the rear in Kurihanashi has become popular
but my guess is that when many students were practicing Kurihanashi in
a narrow Dojo space, Shidachi would throw Uchidachi backwards to avoid
colliding with other students practicing nearby.
Of course, in the case of Kurihanashi in Gohon-no-ran, Shidachi throws Uchidachi backward, but this is different from Kurihanashi in Chudan and Ran-ai. It is rather similar to Tai-atari.
The initial posture is identical to Kuritsuke and Kurihanashi.
Unbalance the Uchidachi by driving the tachi upward. Shidachi’s lower
hand is placed at Uchidachi’s solar plexus while the upper hand is in
front of the face. Neither of the hands are touching the body at this time.
Stepping forward with the right foot, strike Uchidachi’s solar plexus with the lower hand.
Next, push the upper hand into Uchidachi’s face and drive them away and back.
Both hands are now gripping the jo in gyakute.
Step forward and stand in tsune-no-kamae posture.
This is Nishioka Shihan’s taiatari. It is important to strike Uchidachi
in precession with each hand after Shidachi drives the tachi upward; this
is because it’s easier to defend against one strike but harder to defend
(v) Regarding Kaeshitsuki February, 2010
Another characteristic of Nishioka Shihan’s Jo lies in the footwork of Kaeshizuki. He asserts that it’s one of the crucial techniques of Shinto-muso-ryu Jo.
This movement originates Taijutsu (body technique- Jujutsu). Furthermore, I have never seen anyone practicing this technique within jo except for Nishioka Shihan.
It’s a pity that many Jo practitioners tend to overlook these tiny but important traditional techniques. I fear for the future of these techniques and believe they may disappear, but it is still possible to preserve and hand down to the next generation.
With this spirit Nishioka Shihan expects the Seiryu-kai to cherish and hand down the techniques he has learned from Takaji Shimizu Shihan to as many Jo students as possible.
(vi) Regarding Gonosen February, 2010
Last but not least, I would like to
write about Nishioka Shihan’s words: “Gonosen is the essential technique of
This is the spirit of Japanese martial arts called “Yosei Shinbu,” which stresses on the importance of persuasion and not force. Before resorting to arms, you should first talk to your opponent sincerely. If that fails you have no choice but to use divine force to punish an evil opponent. However, when you resort to force, you should pay honor before fighting. This is why Japanese warriors (samurai) introduced their names and places of origin to their opponents on the battleground.
When you are fighting an opponent, you are the architect of divine will, filled with love and affection. You should use force not in order to destroy your opponent but to correct his wrong behavior.
“Shinbu (Divine Force) does not mean resorting to violence to fulfill your desire. It means using force to elevate your morality, bringing peace to your family, and to contributing to society.
The spirit of Shinto-muso-ryu Jo lies in the words: There is nothing other than the Jo to teach a person without causing injury.
Therefore, when you practice Jo, you should not strike first, but wait until your opponent moves first.
Nishioka Shihan says, “The essence of Shinto-muso-ryu Jo lies in three points: watch your opponent carefully; be patient to the last moment when your opponent moves to kill you; and never strike first, only move after your opponent moves.”
(Note: In the picture above, the distance between is wider than normal so that Gonosen can be understood.)
The spirit of Gonosen is to be patient and watch the opponent carefully. Move only after they move. Practice makes perfect.
Gonosen techniques can be applied to many types of Japanese martial arts as well. If one masters Gonosen, one can gain an unswerving mind. Such a mind is a benefit one gets from practicing Japanese martial arts. With this benefit you can contribute to society and your country.
Nishioka Shihan says, “Uchidachi is the parent and Shidachi is the child. Uchidachi should treat Shidachi with the tenderness of a parent. If you wield the sword only to boast skill, it becomes a murderous sword. If Uchidachi behaves like a parent who guides a child, the sword becomes a parental one. This is the core of Shito-muso-ryu Jo.
Of course, it is only natural that Uchidachi and Shidachi practice goes hand in hand, but if one knows the parental relationship between Uchidachi and Shidachi, you can acquire a samurai moral.
Thus, Nishioka Shihan shows the basic
principle of Japanese martial arts. His spirit of Shito-muso-ryu Jo is, I
believe, comparable to that of a national treasure.
3. In Conclusion
I have delineated my thoughts about Nishioka Shihan’s Jo. His existence is precious to the world of Japanese martial arts and his Jo techniques are incomparable.
Therefore, I think it important for Jo students to learn as much as possible from Nishioka Shihan. I am determined to continue to practice Jo keeping in mind his Jo spirit as well as Koichi Hamaji Shihan’s last words: never tarnish the traditions of Shinto-muso-ryu Jo.
I sincerely hope for your understanding of and assistance for Nishioka Shihan’s Shinto-muso-ryu Jo. Thank you.
February 7, 2010
Photo of a time I received a lesson on Hojo-jutsu from Nishioka-sensei
5th June, 1992
Through our discussions during this period I came to understand and appreciate Nishioka-sensei's purpose in establishing Seiryukai. As a result we began hosting Seiryukai Seminars in my own city of Nagoya as well. From the inaugural Shinto Muso-ryu Jo Seiryukai Nagoya denshukai held on 1st May 2005 to the 11th and final on 5th September 2010 we received the benefit of Sensei's guidance at these seminars twice a year until his health began to decline.
Photo taken at Shinto Muso Ryu Seiryukai Nagoya denshukai.
(Sensei is shown wearing my samue and holding my jo.)
Since 2005 we have still continued to host public training seminars, together with Hamaji Mitsuo-shihan and Tomita Takashi-shihan, which have to date been held 17 times. Within that time many people have experienced Shinto Muso-ryu Jo as passed on to us by Nishioka-sensei. Not only pupils from around Japan but those from overseas such as Australia's Mr Greg Clarke and Austria's Mr Martin Topplitzer took part as well.
Moreover there are more than a few for whom these seminars have proven opportunities to become direct students of mine.
Australia's Mr Greg Clarke for instance became my pupil with the permission of Nishioka-sensei and currently runs the Australian branch of Sumera Budo Juku.
But now that Nishioka-sensei has reached his 90th
year I think that we of the next generation have entered a period where we must
think very seriously about how best to carry his flame into the future.
Sensei has in the end left behind 11 people as his personal torch-bearers.
He wrote the short piece “My wish” to entrust us with his wish that each of the 11 should bear the Seiryukai name and with it Sensei's will embodied by that name.
As I have some thoughts at this current point in time,
I will show here some of what I personally, as one of the torch-bearers, have received from Sensei, though it may be
rather forward of me to do so, in order to clarify his intentions.
Nishioka-sensei’s notes from Shimizu Takaji-sensei's
teachings on Shinto Muso Ryu Jo, Shinto Ryu Kenjutsu, Ikkaku Ryu Jittejutsu,
Uchida Ryu Tanjojutsu.
Signed by Nishioka sensei, and received on 11th December, 1995.
Letter of succession
I hereby bequeath the Ryugi with a roll of Menkyo imparted from Shinto Muso Ryu Jo twenty-fifth generation Shimizu, Takaji Katsuyasu-senseiI hereto set my hand and seal
An auspicious day in June, 1998
Nishioka, Tsuneo Yasunori (in)
To Mister Ishida, Hiroaki
Shinto Muso Ryu Jojutsu Menkyo-jo given to Nishioka sensei by Shimizu Takaji sensei.
Calligraphy copy of the Emperor Showa's new year imperial edict, 1st of January, 1946 done by Nishioka-sensei in 1989.
This was the imperial proclamation given after losing the war, which mentions the emperor’s intention to rebuild the nation along with its people. Nishioka-sensei idealised the late emperor as a manifestation of the essence of the Japanese spirit and kept this edict close to his heart.
The above roll was received on 30th September, 2001.
Takao Chikusen’s Chinese poetry that Nishioka-sensei calligraphed.
Received on 30th September, 2001.
Disc of the footage of Hiden “Gomuso”, performed and filmed in private by Nishioka-sensei and myself.
Filmed on 2nd March, 2007.
Keikogi and Hakama (embroidered with the text “The second generation of Seiryukai, Nishioka Tsuneo Yasunori-shihan”)
Given by Nishioka sensei as a keepsake in March 2010.
Seiryukai (Ltd.) Company registration book, company seal, and stock certificates.
Entrusted to me by Nishioka sensei on 4th September 2010.
| The collection of Nishioka sensei's
The entire collection of letters from the Shihans
Ichizou Otofuji, Kouichi Hamaji, Tanaya Masami and Mochizuki Osamu.
The letters from Ichizo Otofuji Shihan have aparticular importance.
Entrusted by Nishioka sensei on 12th September 2010
The plaque I received for the Seiryukai dojo.
6th September, 2010
Nishioka Tsuneo Yasunori
1. I, Tsuneo Nishioka, hereby acknowledge a decline in my health and entrust the practical usage of Seiryukai hereafter to Mr Hiroaki Ishida.
2. I entrust Mr Hiroaki Ishida, as one of my successors, all rights to the many Jodo related resources and various visual media that have been in my possession.
3. In terms of the operation of Seiryukai I expect the third-generation shihan to act independently and as individual representatives of Seiryukai.
The rightful third-generation shihan are the eleven people as follows: Mitsuo Hamaji, Michio Kaneda, ◯◯◯◯, ◯◯◯◯, Phillip Relnick, Pascal Krieger, Hiroaki Ishida, Katsuhiko Arai, Taisuke Watanabe, Hiroshi Yamada, Masami Kitta.
(Note: Names are listed in the order they received their Menkyo from Nishioka-sensei. Those represented by an ◯◯ have expressed their wish that their names be omitted.)
4. I hope from my heart that my successors, the third-generation shihan, will fully understand my intentions and continue to be successful while remaining free from discord amongst each other.
12th September 2010
Seiryukai second generation shihan
Tsuneo Yasunori Nishioka (jitsuin)
On the day of writing “My Wish”, at Nishioka sensei’s residence with his wife.
sensei's wife passed away in August 2013 at 89 y.o.)
I have thus far announced the main gifts I have inherited from
Nishioka-sensei. What I consider my
most precious treasure is, in addition to these gifts I have inherited, the many and various memories of the teachings I have received since I began Keiko with Sensei, Keiko that is remembered within my bones.
From this day forth, I will hold as my principle the instructions Hamaji Kouichi-senshi gave to me as his last testament “Whatever you do, do nothing to dishonour the Ryugi”. As one of those to whom Nishioka-shihan has entrusted the next generation, I intend to work harder than ever to pass on Shimizu Takaji-sensei's words, "Not mere stick-swingers, a living Jo".
1st September, 2013
Copyright 2014 Hiroaki Ishida. No unauthorised reproduction and translation without express prior consent.
A seminar will be held teaching the spirit and technique of the late Nishioka Tsuneo Shihan's Jo. Nishioka Shihan was given Menkyo Kaiden by Takaji Shimizu Shihan and was one of the most significant and skillful Jo practitioners in Japan.
Stress will be placed on the basic, essential techniques of Nishioka Shihan’s Jo: the fundamental teachings of Honte and Gyakute, the primary striking and wielding lines of Honte-uchi, Gyakute-uchi, and Hikiotoshi-uchi, and the differences in the roles of Uchidachi and Shidachi.
Those who are currently dissatisfied with Jo as it is taught
conventionally are strongly recommended to participate in our training
session. The mission of this seminar is to assure proper understanding
and the deep, underplaying meanings behind each movement in Shinto
Instructors: Aiseikai Shihan
Mitsuo Hamaji, Hiroaki Ishida, Takashi Tomita
Beginners and advanced students welcome regardless of race, nationality, age, sex, and Jo practice experience.
Sunday September 14, 2014 from 9:30 to 17:00
Nagoya Nakamura Sport Center - 43-1 Aza Mchiya, Nakamura-cho, Nakamura-ku, Nagoya-shi, Aichi 453-0053
7mins walking from "Nakamura Nisseki" station on Toyama-line
1min walking from "Nakamura Chugakkou Mae" station by the bus, Nagoya-eki (名駅) 25 Hokobashi (豊公橋)←→ Hokobashi (豊公橋), or 5mins walking from "Nakamura Koen Kitaguchi."
3,000 yen per person
Contact Information: Aiseikai Office
Postal code 467-0827
2nd Floor, Mizuho-biru, 1-33 Shimosaka-cho, Mizuho-ku, Nagoya