thegoodfellas/blogset-br huggingface dataset:
mente que devemos transcender para alcancarmos o estado de Mushin (nao mente). Poderiamos dizer que a esfera perceptiva representa a realidade, e a esfera projetiva a ilusao, ou o reino de Maya (ilusao) no budismo. Isso e vital para uma leitura correta de nosso ambiente, mas nao apenas isso, ao silenciar o processo defensivo do eu podemos perceber algo mais sutil em nos, nosso sexto sentido, ou a esfera de Shikki (consciencia). Podemos dizer entao que alem dos cinco olhos externos, o homem possui um olho interno, ou Shin-i- Shin-Gan (espirito e olho divino). E facil perceber que Jutsu (tecnica) e apenas um passo rumo a Ho (principio). Como ao se receber um presente, temos que remover o embrulho e abrir a caixa para contemplar seu conteudo, e tambem como se livrar do passado (traumas, custumes, conhecimento, etc.) e do futuro (divagacoes, desejos, sonhos, preconceitos, etc.) para vivermos o presente. No processo de desenvolver nosso taijutsu (tecnica do corpo) esse processo e denominado de Shu-ha-ri, onde voce aprende as tecnicas (waza), voce destroi as tecnicas, e entao vai muito alem do conhecido e desconhecido para expressar Kami Waza (tecnicas divinas).E um profundo processo de autoconhecimento que parte do mais denso e obvio ate o mais sutil e misterioso. Cada tecnica esta imbuida de tudo isso, e entender sua estrutura e apenas o inicio do processo de seu aprendizado. Aqueles que ali permanecem se tornam maquinais e nunca alcancam o sentimento (Kankaku) da tecnica, seu verdadeiro tesouro. Porem aqueles que buscam esta essencia sem aprenderem a estrutura e sem se dedicarem ao processo sem expectativas, como um ato de pura devocao, seria como tentar ser poeta sem nunca ter aprendido um idioma. Precisamos nos conhecer profundamente, e por vezes dolorosamente para podermos transcender nossa ilusao, nao ha atalhos neste sentido. Uma vez que compreendemos os principios da natureza atraves de sua vivencia direta, precisamos nos harmonizar com ela alem desta compreensao, so assim passamos a sermos integros novamente, como uma crianca de 3 anos. Chegar a vivenciar Nakaima (o meio do agora) e fruto de um longo processo de autoconhecimento que pode levar uma vida inteira, pois e o processo de conquistar nosso mundo interior e transcendermos a nos mesmo para vivenciarmos a eternidade, o divino. E neste sentido que nosso Budo e um sistema completo de defesa pessoal para corpo, mente e espirito, e sendo assim tao diferente do esporte marcial. Se um perito nas artes de luta sinceramente buscar a essencia do ninjutsu, ausente das influencias dos desejos do ego, o estudante tomara ciencia progressivamente do segredo final para se tornar invencivel a realizacao da mente e olhos de deus. O combatente que vencera deve estar em total harmonia com o esquema da totalidade, e deve ser guiado por um conhecimento intuitivo do desenrolar do destino. Em harmonia com a providencia divina e a justica imparcial da natureza, e seguindo um coracao limpo e puro cheio de confianca no inevitavel, o ninja captura o insight que o conduzira com sucesso a batalha quando ele deve se esconder em defesa da hostilidade
e quando ele deve aquiescer. O vasto universo, maravilhoso em sua fria totalidade impessoal, contem tudo que chamamos de bem e mal, todas as respostas para os paradoxos que vemos ao nosso redor. Ao abrir seus olhos e sua mente, o ninja pode de forma adaptativa seguir as sutis razoes e estacoes do ceu, mudando conforme mudanca e necessaria, sempre se adaptando, para que por fim nao haja tal coisa que uma surpresa para o ninja.- Masaaki Hatsumi (Ninja, Historia e Tradicao)(English Translation) One could say that Budo is directly related to a proper perception of reality, as a central element, as well as the manipulation of this perception in our opponent(s). To be able to perceive correctly and adapt to reality is the main function of an organism that is capable of surviving and persevering (Nin). We can understand as eyes not just our eyes, in a literal sense, but our senses in general. In this sense what Hatsumi Sensei has spoken so much about the purification of the senses becomes vital. But what can we understand as purity? If we start from a physical point of view, a pure substance is one that is absent of other substances. In the case of our senses purity is related to not contaminating our senses with the projections of the mind. The mind functions in two primary forms, the first, as a perceptive environment where we experience internal and external stimuli. The secondary, functions as an interpreter of reality, based on our process of imagination, memory and all the complex structures that form what we call personality. The personality in its turn is characterized by the emotional structure that went on to be developed around our sense of individuality (ego), due to its interaction with the environment.It is precisely this sphere of the mind that we must transcend in order to reach the state of Mushin (no mind). We could say that the perceptive sphere represents reality and the projective sphere illusion, or the kingdom of Maya (illusion) in Buddhism. This is vital for a correct reading of our environment, but not just that, in silencing the defensive processes of the ego we can perceive something more subtle in us, our sixth sense, or the sphere of Shikki (conscience/consciousness). We can say then, that beyond the five eyes, man has an inner eye, or Shi-i-Shin-Gan (spirit and eye of the divine).It is easy to notice that Jutsu (technique) is just a step toward Ho(principle). Just as in receiving a present, we have to remove the wrapping and open the box in order to contemplate its contents, it is also like ridding oneself of the past (traumas, habits, knowledge, etc.) and of the future (daydreams, desires, dreams, preconceived ideas, etc.) to live the present moment. In the process of developing our Taijutsu (body technique) this process is known as Shu-ha-ri, where you learn the techniques (waza), you destroy the techniques, and then go beyond known and unknown to express Kami Waza (divine techniques).It is a deep process of knowing oneself that starts from the
most dense and obvious to the most subtle and mysterious. Each technique is imbued with all of this, and to understand it s structure is only the beginning of the process of learning it. Those who remain in this level become machine like and never reach the feeling (Kankaku) of the technique, it s true treasure. However, those who seek this essence without learning the structure and without dedicating themselves to the process without expectations, as an act of pure devotion, would be like trying to be a poet without ever having learned a language. We need to come to know ourselves deeply, and sometimes painfully, in order to transcend our illusion, there are no shortcuts in this sense. Once we understand the principles of nature thru the direct experience of them, we need to harmonize ourselves with her beyond this understanding, only then we may be whole again, like a 3 year old child. To experience Nakaima (the middle of right now) is the result of a long process of self-discovery that can span a lifetime, for it is the process of conquering our inner world and of transcending ourselves in order to experience eternity, the divine. It is in this sense that our Budo is a complete system of self-defense for the body, mind and spirit, and thus is so different from sports martial arts."If an expert in the fighting arts sincerely pursues the essence of ninjutsu, devoid of the influences of the ego's desires, the student will progressively come to realize the ultimate secret for becoming invincible - the attainment of the 'mind and eyes of god'. The combatant who would win must be in total harmony with the scheme of totality, and must be guided by an intuitive knowledge of the playing out of fate. In tune with the providence of heaven and the impartial justice of nature, and following a clear and pure heart full of trust in the inevitable, the ninja captures the insight that will guide him successfully into battle when he must conquer and conceal himself protectively from hostility and when he must acquiesce. The vast universe, beautiful in its cold impersonal totality, contains all we call good and bad, all the answers for the paradoxes we see around us. By opening his eyes and his mind, the ninja can responsively follow the subtle seasons and reasons of heaven, changing just as change is necessary, adapting always, so that in the end there is no such thing as surprise for the ninja."-Masaaki Hatsumi (Ninja History and Tradition)
a trick. In so doing, they think highly of themselves and of how many techniques they know and of their deep philosophical knowledge. They are whom Hatsumi Sensei calls the technique colectors.Not only in the martial arts, but in everyday life, we can observe this fenomenon where the human being becomes ever more fragmented and dispersed from his very self. Our compulsion to explain reality can become such a prevalent endeavor that we become absent from the very reality we seek to describe.All of the masters from the past made reference to the necessity for us to become like a child. In some instant of the human process of maturing he tends towards rational complexity. In so doing, he ceases to be a spontaneous, authentic being, with an insatiable thirst to explore his world, and becomes a constricted, false being, with infinite definitions of reality that separates him from Her once and for all.Like the fragrance of a rose, it is the experience of training the techniques that should bloom into the awakening of Shiki (Conscience). As we train, our own perception teaches us that the multitude of techniques are just interpretations of a few principles, and that even those few principles are no more than abstractions of the perfection that is the spontaneous and authentic movement inherent to our body an spirit.The masters who developed the techniques and the discipline of training understood perfectly that the complexity of human beings would never allow for the direct understanding of the Gokui (Secret) of nature. They therefore created a labyrinth where the apprentice may or may not find it out for himself. If he does, he would have realized the highest doing for a human being he would abandon the complexity of the world of definitions and self-image and would be born to the reality of who he is in it s totality.
(Tactical Space) of the opponent s attack where each technique can be applied effortlessly. In the next level this ease in applying the techniques gives room to micro adjustments in the midst of doing them that occurs in spite of our intention, until finally our movement becomes free of all intention and happens naturally according to necessity.Thus being, this process follows the natural cycle of birth, death and rebirth. First a Tiger is formed (representing the solidity of technical knowledge), then he is sacrificed by Man (representing both the body where this process occurs, as also the intelligence that does the alchemy of turning knowledge into virtue). Thus emerges the Dragon (representing one s original nature, or the final sincerity of being). It should not be forgotten that this process has it s ura (inner) and omote (outer) aspects and that the Waza (techniques) are not just physical movements.This is the process to attain Shin-Shin-i-Shin-Gan (the Devine mind and Eye).
Kukan one can t not consider the idea of Mu (emptiness). In ninpo it is known of the existence of different dimensions of reality (first, second, and so forth, up to the sixth dimension). These ideas have been extensively worked on by Soke when he dealt with the theme of Roppo Kuji no Biken (The Six Ways of Kuji of the Secret Sword). Each one of these dimensions can be approached by perception. Knowledge of them, therefore, is more than intellectual abstraction, it requires an immersion of perception in order for them to be known. We may start from our common perception to refer to the first dimension. We may include in the other five everything that people would classify as paranormal. This is due to the fact that our attention is conditioned from childhood to be fixed in the first dimension. The door to the other dimensions is the state of Mushin (no mind or empty mind). The other dimensions characterize themselves by varying levels where knowledge, by means of a change (Henka) in perception, is apprehended by progressively more direct means, from signs or omens to symbolical, numerological and geometric understanding, to the very core of intuition, where knowledge is direct. This direct knowledge refers to the sixth ring that transcends the Godai (five elements chi, sui, ka, fu, ku.), and in Ninpo it is known as Shikki (Conscience, Knowledge, God). To learn to enter these dimensions is an internal process of making attention more sensitive, which training itself and adherence to the precepts of Ninpo will naturally develop.I decided to speak of this due to a wonderful experience we had training last Sunday, where we saw a complete rainbow, forming a perfect arch over our practice. None present had ever seen a rainbow where both ends were visible. Two terminal points and an arch of eternity!The date was also significant: 09-18-1118 of Buguei Juhappan9 Lineages11 an enigma!Not one, but two pots of gold, and the splendor beyond!
(English Translation)It is said that the martial ways are shown through one's daily life and behavior. Namely, through the manners of humanity. Needless to say, the Budoka who avoids thoughtless or inappropriate behavior is not consumed by rashness; he maintains a calm attitude, does not hesitate, but is modest, full of kindness, and is highly respected. The true path of the martial ways is to not let one's eagerness take control. Although it is said to be honorable is to protect the weak and fight the strong, it is not permitted to fight unnecessarily or without reason. When the circumstances necessitate, however, those who do not fear the strong and protect the weak should be called true warriors. When someone insults or disrespects you, the courage to laugh and not make them an opponent is true courage. Taking up the sword unnecessarily should be avoided at all costs. Maintaining a graceful heart together with the virtue of affection that is genial and pleasant, while also retaining the stern temperament to be decisive and bold; valuing both the literary and martial arts without being carried away by learning; possessing a well-balanced heart of kindness and valor; this is the divine warrior. We should persevere in this eternal direction of the warrior. Koshijutsu () e geralmente compreendido como: derrubar um inimigo com um unico dedo. Portanto, um treinamento intenso de golpear estava envolvido, primariamente aos dedos das mao e pes, e juntas, mas tambem com todas as partes do corpo. E caracterizado por bloqueios fortes que destroem os musculos do oponente, tecnicas de arrancar, furar e rasgar com os dedos, pisoes poderosos, e luta agarrada com chaves e projecoes. Um dos principios centrais de Koshijutsu e habilidade e conhecimento dos pontos de pressao.Koshi pode tambem ser traduzido como espinha dorsal, significando que e o fundamento que pode ser encontrado em muitos dos sistemas marciais Japoneses. Entao aqui podemos ver um sentido mais profundo para o estudo... nao e sobre estilo, mas a estrutura fundamental (espinha dorsal) das artes marciais em geral. Essa compreensao esta destilada no kyusho () que pode ser entendido como "ponto vital". Novamente, este ponto vital e mais que atacar os pontos sensiveis ao longo do corpo, mas tambem o ponto essencial (Kanjin Kaname - ) de qualquer momento ou embate. Cada tecnica tem um ponto essencial que a torna no que e. Podem haver muitas variacoes de qualquer tecnica, como Musha Dori, mas independentemente da variacao, ha uma qualidade que permanece... algo que mantem sua essencia de Musha Dori mesmo que por aparencia uma nao se assemelhe mais a outra. Isso e tambem como cada momento na vida... enquanto temos muitos momentos passageiros, ha um "agora" essencial para nossa experiencia, e mesmo entao, dentro do agora existe um ponto essencial que forma o espirito do Agora. Quando vemos isso podemos compreender como fluir com essa essencia para cultivar seu poder. Entao podemos compreender Kanjin Kaname - (ponto essencial) como Kanjin Kaname - (mente e olhos do Divino).- Soke Masaaki Hatsumi(English Translation)Koshijutsu () is generally understood as: "to knock down an
enemy with one finger". Therefore, intense striking training was involved, mostly to the fingers, toes and knuckles, but also with all parts of the body. It is characterized by powerful blocks that destroy the muscles of the opponent, ripping, piercing and tearing techniques with the fingers and toes, powerful stomping kicks, and close grappling with locks and throws. One of the central principles of Koshijutsu is skill and knowledge of the pressure points.Koshi can also be translated as "backbone", meaning that it is the foundation that can be found in many of Japan's martial art systems. So here we can understand a deeper meaning to the study... it is not about style, but the fundamental structure (backbone) to the martial arts in general. This understanding is distilled into the kyusho () which can be understood as the "vital point". Again this vital point is something more than just the attacking of sensitive points along the body, but also the essential point (Kanjin Kaname - ) of any moment or encounter. Each technique has an essential point that makes it what it is. There may be many variations of any technique such as Musha Dori, but regardless of the variations, there is a quality that remains... something that keeps its Musha Dori essence even if by appearance one no longer resembles the other. This is also like every moment in life... while we have many passing moments, there is an essential "now" to our experience, and even then within the now there is an essential point that forms the spirit of the Now. When we can see this we can understand how to flow with this essence to harness its power. Then we can understand Kanjin Kaname - (essential point) as Kanjin Kaname - (mind and eyes of the divine).
Exitem dois principios inerentes ao Taijutsu, que sao: Juppo Sessho (Contato em todas as 10 direcores ou 10 formas de negociacao entre matar e deixar viver - dependendo do kanjin usado) e Kukan (espaco ou folga - essa interpretacao de folga foi mencionada por Ed Lomax sobre uma explicacao que Soke fez sobre o termo). A compreensao desses conceitos sao essencias para a aplicacao eficaz do Taijutsu, bem como para expandir nossa pratica a Vida com um todo. Em um confronto o espaco entre os oponentes (Kukan) aparentemente vaziu nao o e. Na realidade ele esta permeado por possibilidades e intencoes. Contato em todas as 10 direcoes (8 cardeais e pra cima e pra baixo) significa expandir nossa percepcao em abrangencia desse todo, a fim de sermos capazes de "ler" a informacao contida nessas direcoes, e ao mesmo tempo apagar nosso rastro a fim de que nosso oponente nao possa fazer o mesmo. Uma vez que ha contato fisico, quanto maiores pontos de contato com o oponente, mais informacao poderemos inferir sobre sua movimentacao. Poderiamos dizer que o segredo para o dominio desses dois pricipios e uma atencao expansiva e uma sensibilidade agucada. Controlar o Kukan (folga) tem haver com o estado mental resultante que nos permite uma folga entre o espaco e os movimentos do oponentes (de sua intencao tambem), bem como nossa habilidade de ocupar a folga necessaria para o oponente realizar seus movimentos. Esse dois principios podem ser trabalhados desde o mais obvio do ponto de vista fisico ao mais sutil dos elementos emocionais e espirituais de um conflito. (English Translation)There are 2 principles inherent to Taijutsu, which are: Juppo Sessho (Contact in all tem directions or 10 ways of negotiation between killing and allowing to live depending on the Kanji used) and Kukan (space or slack this interpretation of slack was mentioned by Ed Lomax about an explanation Soke made on the term). The understanding of these concepts are essential to the efficient application of Taijutsu, as well as to expand our practice to Life as a whole. In a fight the apparently empty space between the opponent s Kukan isn t so. Actually it is filled with possibilities and intentions. Contact in all 10 directions (8 cardinal and up and down) means to expand our perception in the totality of this whole, in order for us to read the information contained in these directions, and at the same time erase our tracks so that our opponent won t be able to do the same. Once there is physical contact, the more points of contact there are with the opponent, the more information we can infer on about his movement. We could say that the secret for mastery of these 2 principles is an expansive attention and a heightened sensibility. Controlling the Kukan (slack) has to do with the resulting mental state that allows us a slack between the space and the opponents movement (also from his intention), as well as our ability of occupying the slack necessary for the opponent to realize his movements. These two principles
O caminho do combate e das estrategias militares consiste na protecao do corpo. E o essencial dessa protecao encontra-se no ninjutsu. Porque o ninjutsu tambem e aplicado para proteger o espirito de seus praticantes. Em outras palavras, quando o espirito requerido nao esta de acordo com a pratica do caminho do combate, ele pode vir a falecer. Por exemplo, diz-se que a medicina e o meio que permite salvar a vida, mas se essa ciencia estiver destacada de seu objetivo original, ela se torna mortal para o homem. Comida e bebidas sao usadas para o desenvolvimento da vida. Mas beber e comer em excesso destroi o corpo. Da mesma maneira que a missao dos politicos deve ser proteger as pessoas e controlar o pais corretamente. Porem, quando esses sao avidos, ignorantes ou utilizam o poder a seu proprio favor, semeiam a confusao no pais e atormentam as pessoas. O mesmo se aplica a religiao. Quando ela e baseada na sinceridade, sua justeza se manifesta, a pessoa e protegida, as familias prosperam e todos acabam sendo beneficiados. Porem, quando ela segue o caminho do mal, torna-se o principio que gera a destruicao das pessoas e poe o estado em risco. E por isso que quando um mestre em tecnicas de combate pratica o ninjutsu, ele pode obter o mais essencial de seus segredos. O essencial de seus segredos jaz no espirito e olho Divino. Em outras palavras, e necessario compreender o ninjutsu como um conhecimento do Caminho Celestial. O que se chama sinceridade do Ceu e uma coisa reta sem a menor malevolencia. Esse principio que se encontra ao mesmo tempo no Ceu e no homem e apenas um. Por exemplo, as cinco fazes nao podem ser geradas sem a terra; o mesmo vale para a acao dos periodos intercalados (doyo), em que as quatro estacoes se estabelecem, ou quando nao ha o elemento terra dentre as cinco fazes, e como se nao houvesse sinceridade no Ceu. Quando uma pessoa e imbuida de uma justa e real sinceridade, ela esta, entao, de acordo com o Caminho Celestial. E, quando estiver em conformidade com o Caminho Celestial, satisfara, entao, a Vontade Celestial. Eis o que e o espirito e olho Divino. Tal e a razao para a qual o ninja deve ser uma pessoa que conhece a justica. Eu chamo o ninjutsu de a arte de reconhecer. Assim, constantemente sorrindo, o ninja nao conhece a surpresa. Tal e o estilo de combate da escola Togakure-ryu.- Takamatsu Toshitsugo Yokuo, 33 sucessor da Togakure-ryu Ninpo(Traducao do Japones por Kacem Zougari)(English Translation) The way of combat and of military strategies consists of the protection of the body. And the essential of this protection is found in ninjutsu. Because ninjutsu is also applied to protect the spirit of it s practitioners. In other words, when the required spirit is not in accord with the practice of the way of combat, it may come to die. For example, it is said that medicine is the means that allows to save life, but if this science is detached from its