Is Hatchie-Ryu Ninpo "Real" Ninjutsu?

A little history lesson regarding "real ninjutsu"

First of all "ninjutsu" does not formally exist historically. The people called "ninja" and their practices/techniques or "jutsu" were neither called that during their time.
Secondly, the specialist training and techniques (jutsu) given to those samurai special-operatives known at the time as "Shinobi" (among other names) was primarily about infiltration, avoidance, sabotage and espionage, none of which look very interesting on YouTube. Doing "real ninjutsu" on camera would either implicate me in a crime, or just look like nothing happened, which is really the goal of any covert operation, which is what historical "ninja" were all about.
The physical arts, sometimes called "taijutsu" (lit. "body techniques") of the so-called "ninja" would have been the same as other samurai, with some additional focus on concealable/expedient weapons and guerrilla tactics.

It is known among aikidoka that Aikido has it's roots in samurai fighting techniques. Probably the nearest thing to "real ninja" unarmed combat is found in daito-ryu aikijujutsu, from which modern Aikido and jujutsu are derived. Even daito-ryu has an uncertain lineage, allegedly back to Yoshimitsu around 900 years ago, but we can only be certain about Takeda, who founded the school in the early 1900's.
"Bujinkan" has done a decent job of combining this type of unarmed combat with many of the traditional weapons and other elements. It is widely accepted as the only "real ninjutsu" school, but there even bujinkan has seen a fair share of criticism and doubt. Even those aspects which go back beyond Soke Haatsumi may not go that far, and many frauds have since latched on and promoted their own versions of the arts.
So... it comes down to a simple question; "does it work?" Lineage or not, every master evolves their art, so nothing is as it was at its inception anyway. Even if Takamatsu "made up" togakure-ryu based on "ninja games" he played as a kid, if he translated it into a functional art which in turn played a part in the formation of bujinkan, which itself came together in a functional art, then what is the point of disputing it? Furthermore, why debase yourself and your art by fabricating lineage at all? People always find out, and it always makes you look bad, to the point that even if you had something worthwhile to offer, no one wants it, because you lied.

"Hatchie-Ryu Ninpo" is unapologetically modern. I make no false claims about "lineage" as so many modern schools do (like it or not, even bujinkan is disputable, and most others have been outright disproven). Instead, what I have done is taken a lifetime of experience and made a complete system out of it.
Aikido (the "pre-enlightenment" type which still accepted hitting people and taking them out as opposed to the gentle dancing and "submission" tactics found in some modern schools) and Kung Fu form the foundations of our unarmed techniques. Specifically, with regards to Kung Fu, we focus heavily on qin-na and some of the animal styles which use it. Striking techniques are largely based upon dian-xue (Chinese, an aspect of qin-na) and kyushojutsu (Japanese) which focus on targeting and striking vital points, often with specialized hand techniques used to maximize effect. Weapons found in Hatchie-Ryu come from all over, adopting any that suit our purposes, and we look to the styles that use them best for our techniques.
We also put a lot into improvised and expedient weapons, for practicality's sake. Some of the weapons we include because their techniques transfer easily to other common tools.

Tui na and zheng gu- Chinese meridian massage, acupressure, and bone setting- teach us to heal while also giving us hands-on experience with the vital points we use in combat. We also study herbalism, which plays into the next feature of our school. This also means learning about potential poisons.
Survivalism, or, as I prefer to call it, "wilderness skills" because we aren't just "surviving" but actually living as humans were designed to do in nature- is another cornerstone of Hatchie-Ryu. Here we learn to provide for all our needs using only the resources provided by our surroundings. We also learn to read terrain, weather and animal signs, make tools and weapons, hunt, stalk and camouflage.

"Seishinteki kyo-yo" or "spiritual refinement" we feel takes place as a natural result of our style of training. There is no need to press any kind of dogma or philosophy. We train to merge our energy with others (ai-ki-do literally joining energy way), to hurt and to heal, to exist in harmony with nature. This transforms the practitioner, and makes us better people, highly skilled in many disciplines.

So if you consider "ninja" to mean a thief and assassin then, no, I won't teach you to be a ninja. If you believe "ninjutsu" should have an unbroken lineage back to Iga or Koga and specifically designated practitioners who received the right to pass along that lineage from generation to generation, then, no, I don't teach "real" ninjutsu, nor does anyone.

However, what I teach is real, in that it really works, and these are real skills for the real world. Hatchie-Ryu Ninpo is what it's called. I poured my life into this, so I get to call it whatever I like, and it is as real as any other martial art or MMA out there.

All that I've been through, all my suffering and hardships that forced me to learn these skills or die... I just want it to mean something. It started when I was far too young, the necessity to fight for my life. Then, on into adulthood, the reliance on my herbalism, wilderness, and stealth skills to survive. I have kids of my own now, and an opportunity to teach them, in a fun way, what I suffered so long for. This is my legacy to them, a reason to take pride in where they came from, skills that will avail them in the darkest of times, and make them stronger, better people, for the best life I can provide them

Pranayama- beginner to advanced

Pranayama;

Walking the Mind-Body Bridge to

Healing and Transformation.

Pranayama could be thought of as "breath yoga" and it is often used in conjunction with various asanas (or "poses" as they are called) in synergistic fashion- each benefiting the other in such a way that the total is greater than the sum. Pranayam can be used by itself, in meditation, or, in many cases, even while going about daily activities. "Prana" is equivalent to the Chinese "Qi" or "Chi" (Japanese "Ki" as in ai-ki-do or ki-ai) -it is energy transmitted via, and inherent to the breath. The biggest difference in pranayma and qigong techniques is that in some of the yogic exercises the breath is held, whereas in the Taoist techniques, the breath must always be allowed to flow, completing the circuit of yin and yang, never retaining energy at any point in the cycle. Retention of the breath, in pranayama, is called kumbhaka. Certain physical techniques, called bandha are used to isolate and concentrate energy in particular areas. These advanced techniques I have described in another blog post. Kumbhaka- breath retention- may be called antara when done in puraka (inhalation) and bahya in rechka (exhalation). The lungs should be completely full on antara, and completely emptied on bahya. Often this requires greater attention and force than one would normally give to the act of breathing. The focus alone is enough to facilitate meditative states of mindfulness and presence.

Beginning pranayama

The following asanas (poses) are generally recommended for pranayama practice:

• Padmasana (lotus pose)
• Ardha padmasana (half lotus)
• Siddhasana (adept pose)
• Sukhasana (easy pose)
• Vajrasana (thunderbolt pose)
• Virasana (hero's pose) 

In some cases, special asanas are also assigned, and these are noted below, but all pranayam may be practiced in any of the above postures.

Before even starting to practice pranayama, it helps to be familiar with some basic terminology and concepts:

• Adhama - a breath that goes deep into the lungs. The focus here is on the belly. The diaphragm is pulled down and the belly swells. This type of breath typically is used for more meditative pranayam.
• Madhyam - a breath to the mid-lung. The focus here is on the lungs and chest. This breath expands the ribcage and is typically good for the respiratory system, curing various ailments in that area and oxygenating the blood, enlivening the various systems.
• Adhyam - a breath to the upper chest. The focus here is about the clavicle. This type of breath tends to be more enlivening to the mind, sharpen focus, and clear the voice.
• Mahat Yoga Pranayam - a breath that is intentionally focused on filling all three levels in succession, from the bottom up. Practicing consciously breathing in this way, with keen awareness upon the sensation of filling each stage of the lungs, is key to successful practice of pranayama and the gateway to receiving the full benefits of each exercise. Simply breathing in this way, with no additional technique, is considered to be a good meditative breath which also benefits the entire body.
• Puraka -Refers to inhalation
• Rechka -Refers to exhalation
• Kumbhaka -Refers to breath retention. There is a subtle difference between proper kumbhaka and "holding the breath". In my experience, some people are prone to really forcing a "hold" by tensing up the body and muscles. This is incorrect. Instead, kumbhaka is "retention" in that it involves simply "stopping" the breath at a certain point. There is no force, it is just a simple halt between steps.
• Antara -This is kumbhaka upon puraka- retaining the inhalation.
• Bhaya -This is kumbhaka upon rechka- pausing after the exhalation.

Savitri- 

• Application- meditation, mental and physical health
• Benefits- balances energies, promoting relaxation while simultaneously increasing vitality and focus. Can help to alleviate symptoms of depression and anxiety.
• Contraindications- none
• Asanas- shivasana (corpse pose)

It is said that 15 minutes practicing this breath in shavasana (corpse pose) is equal to one hour of deep sleep. begin by breathing slow and deep, allowing the belly to swell and the diaphragm to move freely. Extend the depth and duration of each breath simultaneously until it just starts to become uncomfortable, then dial it back a bit. Now count. If you can sense it, you want to use your heartbeat to set the rhythm, but just counting seconds is fine if that's all you can do. The aim is to make your inhales and exhales match the same count. For instance, if you are inhaling, deep and slow, for 8 heartbeats (or seconds) then you want to exhale, slowly and fully, for 8 seconds as well. The final step is to hold the breath in between inhales and exhales for half the count. So, the pattern goes; Inhaled..1..2..3..4..5..6..7..8 HOLD..1..2..3..4 Exhaled..1..2..3..4..5..6..7..8 HOLD..1..2..3..4- and repeat. This pranayam is both relaxing and invigorating. It is a rejuvenating breath used both to relieve stress and anxiety as well as to restore energy to a more natural, neutral state. Therefore, it can be used during the day, when the body and mind become sluggish, to essentially replace a nap, OR at night to help bring about a more restful sleep.

 Ujjayi- 

• Application-therapeutic
• Benefits- tones and clears the voice, helps to cure asthma and other respiratory disorders, headache (including migraine), relieves chronic pain and inflammation, stimulates digestive system, and regulates blood pressure. Also balances internal and external energies and calms the mind while simultaneously increasing mental acuity.
• Contraindications- none
• Asanas- Simhasana (lion pose)

"Victorious breath" consists of extending the breath as long and as deep as possible, as you would for normal "deep breathing" or meditative breathing, then constricting the throat upon rechka (exhale) so that it makes a sound. It is sometimes called "ocean breath" because of this sound be likened, in some minds, to that of the sea. In kids' classes, I call it "Darth Vadar Breath" which, some find more identifiable, and because I beleive it is good to laugh at ourselves sometimes. This pranayam increases bodily heat and arouses kundalini. It is good for keeping the voice clear, powerful and melodic. It is also good for lowering cholesterol and clearing the blood passages. Can reduce chronic issues like migraine, rheumatism, and asthma, benefits the thyroid and may help cure lisping in children. This breath also stimulates gamma and beta wave activity. This pranayam can be used in conjunction with many asanas, or even entire sequences which may work in conjunction with its benefits.

 Bhramari- 

• Application- health
• Benefits- helps cure migraines and other headaches, tones and warms up the voice (good for speakers and singers), lowers blood pressure, relieves anxiety and depression, lifts the spirits and enlivens the mind.
• Contraindications- none 
• Asanas-  

The "bee breath" is so called for the buzzing sound which characterizes it. Begin by closing the ears with the thumbs by pressing the tragus (the harder bit of cartilage between your outer ear and jaw bone), then place the first fingers of each hand upon the brow. Allow the other three fingers to fall over the eyes and apply light pressure both to the eyelids and the bridge of the nose- the first by pressing in, the second by turning the wrists and driving the second and third fingers toward the nose. Take a deep breath in, allowing the belly to swell, then exhale through the nose making a humming sound, as if chanting "OM" without opening your mouth. Continue this for the duration of a complete exhale, then repeat. This pranayam clears the sinuses and relieves headaches (especially those centered in the front of the head) as well as reducing anxiety and clearing the mind of agitated thoughts. It brings clarity where there was confusion and opens up the third-eye.

Bhastrika- 

• Application- health
• Benefits- invigorates both body and mind, sharpens focus, heightens awareness, enlivens the mind and perks up the nervous system. Increases beta and gamma brainwave activity. Helps melt fat throughout the body, and particularly in the abdominal region. Good for clearing stagnation, especially in the respiratory system. Can help heal upper respiratory infections and clear out phlegm.
• Contraindications- not for use if you are pregnant. Caution is strongly advised for those with asthma, seizure or panic disorder, or PTSD (though it can be useful in certain therapeutic applications, under the guidance and care of an experienced professional). Avoid practice for up to two hours after meals.
• Asanas-  

Better than a cup of coffee in the morning, and can bring you back from the dead of those mid-day doldrums. The aptly called "bellows breath" is performed by consciously forcing the diaphragm up and down to fill and empty the lungs, much as a bellows is pushed and pulled to force air. This type of breathing should be performed in sets lasting no longer than one minute. Beginners should start with only 15-20 breaths at a time, then gradually increase. Each breath should last for about a second. Take breaks between 30 seconds and 1 minute between sets, and perform up to 5 sets if needed. This pranayam is useful in the practice of kundalini yoga, and can increase heat in the body. It is therefore cautioned for those with pitta dosha, and recommended that it be balanced with cooling pranayam or activities after practice. Because this breath involves stressing the stomach, it is recommended that you wait at least an hour after eating before practicing this exercise. This pranayama is alternatively known as "agni prasana" or "breath of fire" in English. I have personally used this pranayam for years, and it is my most commonly used and recommended exercise after savitri. As a patient with PTSD myself, I can attest to the fact that, while this exercise can trigger flashbacks or exacerbate anxiety, it can also help to CLEAR those emotions to bring about greater stability and control. If you use it for such purposes, I recommend you do so under the guidance of a psychotherapist or guru who is familiar with this type of therapy, and that you take a period of meditation and relaxation afterward, ideally by performing shavasana with savitri pranayam for a minimum of 30 minutes.
 
Kapalbhati- 

• Application- health
• Benefits- tones the abdominal region, helps heal respiratory, circulatory, and digestive ailments.
• Contraindications- an advanced technique, not to be used by those without experience in more basic pranayam. Should be avoided by those with hypertension, asthma, abdominal hernia, or who are pregnant. Should not be performed on a full stomach.
• Asanas-

Commonly confused with bhastrika, kapalbhati or "skull shining breath" is characterized by slow, deep inhalations, followed by sharp, fast exhalations, forced by sudden tensing of the sides and front of the abdominal region. The subtle differences are that bhastrika is a "madhyam pranayam" which directs air to the middle, and force is exerted on BOTH the purkah and rechka (inhale and exhale). Kapalbhati, on the other hand, is "adhamah pranayam"- directing air to the lowest, deepest part of the lungs, and the force is exerted ONLY in rechka, allowing purkah to happen automatically as a result of counter-force. This is the same kind of breath we use when "dropping on the heels" in BaDuanJin QiGong. This breath strengthens the core, toughens and improves reaction speed of the musculature, and, in simplest terms, makes you better able to take a punch. It also benefits the circulation, clears the sinuses, and helps to clear stagnant disorders of the digestive system. Like bhastrika, kapalbhati can increase heat, so those with pitta dosha should perform cooling pranayam afterward. Conversely, those with excessive kapha can benefit greatly from these exercises.

Anuloma, Pratiloma, and Nadi Shodhan- 

• Application- therapeutic
• Benefits- calms the mind and balances hemispheric activities
• Contraindications- none
• Asanas-

alternate nostril breathing. Some use the pinkie and the thumb in a "shaka sign" or "hang-ten" configuration to press alternately on the nostrils. Others recommend the Vishnu mudra- which is like the shaka sign, but extends both the ring and little fingers, folding the first and second down into the palm. I personally prefer to place the first and second fingertips at the point between the brows ("third-eye") and press with the side of the bent ring finger on one side and the pad of the thumb on the other. Anuloma involves exhaling through one nostril, then inhaling through both. Pratiloma is the inverse of anuloma- inhaling through one nostril, then exhaling through both. The aim for either exercise is 1:2 ratio, with exhalations being twice the duration of inhalations. The final (advanced) form of the exercise is the incorporation of kumbhaka- breath retention. Kumbhaka upon inhalation is called antara and bhaya when performed in conjunction with exhalation. For these exercises, kumbhaka should be half the duration of their respective breaths- ie if the puraka (inhale) is 2 seconds long, then rechka (exhale) should be 4 seconds long, meaning that antara is 1 second and bhaya is 2 seconds. Nadi Shodan is the combination of both Anuloma and Pratiloma into one complete cycle. Close the right nostril, puraka, antara, rechka, bhaya, switch nostrils, repeat. All of these pranayama are good for respiratory issues of every kind, from the lungs to the sinuses. They also benefit focus and concentration, increasing gamma and beta brainwave activity. Right-side body= left brain= logic, numbers, discrimination and categorization. Left-side body= right brain= emotion, artistic expression, feeling and empathy. Practice can be focused on either side to address issues related to those sides- anuloma to dispel excess, and pratiloma to correct deficit. Nadi Shodan, then, is used for balancing the hemispheres and increasing communication between the two.

Advanced Pranayama with Bandha

These exercises should only be practiced by those experienced in simpler pranayam, like those listed above. These involve "Bandhas" which are physical techniques intended to "bind" or "lock" pranic energy in a specific place. Because prana is meant to flow, locking it with bandha causes it to build and intensify, resulting in a dynamic effect on the surrounding chakras.

Moorcha Pranayam - "Swooning Breath"

Description- also written "murcha pranayama" it draws its name for the Sanskrit word for fainting. Novice practitioners may indeed faint if practiced prematurely. It is essentially a long kumbhaka (breath retention) combined with jalandahra bandha (chin-to-chest lock) resulting in a euphoric sensation.
Benefits-  Cleanses the mind and lifts the spirit. Helps one to encounter their higher self and in attaining revelation or greater perspectives. Stimulates awareness and mental faculties. Cures headache, muscle weakness, depression, and helps in elimination of body fat.
Contraindications- should not be used by those with high blood pressure or an excitable disposition, particularly if they suffer from manic disorders.

 - Instructions for Moorcha Pranayama - 

Begin by assuming padmasana (lotus) or sidhasana (perfection) posture. Focus your eyes and conscious attention toward ajna chakra (the "third eye" point in your forehead, between your eyebrows). Lift the head slightly toward heaven and inhale deeply. As you reach the climax of your puraka (inhale) begin pressing the chin into the suprasternal notch (the space above your rib cage, the dip in your clavicle or collar bone) and apply jalandhara bandha. Kumbhaka (retain breath) for as long as possible, until you start to feel the "swoon" then slowly raise the chin and rechka (exhale) gradually. Repeat up to 9 times.

Plavini Pranayam - "Floating Breath"

Description- This is the style of breathing used by some of us to float atop water. It is considered an advanced pranayama, not recommended to those without extensive experience in more basic exercises. Unlike other pranayam, it does not do well in padmasana (lotus) or siddhasana (adept's) poses. Sivasana is the preferred posture. It is, in essence, a reverse uddiyana bandha, in that, rather than drawing the abdomen inward, it expands it until it is like a drum.

Benefits-  an extreme sanguine vivification of the body and organs takes place (rapid blood movement and oxygenation by proxy), alleviates hunger, helps in expelling stagnant wind and cures all abdominal diseases.

Contraindications- not to be used by beginners. Not to be used by those with sanguine excess.

- Instructions for Plavini Pranayam- 

The technique is actually relatively simple. First, take some time to fully relax. Remember, in sivasana the aim is to feel like a "corpse" the body should be completely at rest, all tensions released from all muscles, to the point that it feels you are being pulled into the ground. To begin the breath, inhale through the nose and out through the mouth like normal, but give special focus to the navel. On your next puraka (inhale) breathe very deeply and allow the belly to fill up like a beach ball. Kumbaka (retain breath) for as long as possible, then slowly rechka (exhale) while still retaining some air in the bottom of the lungs and, in particular, the belly. The idea is that with each purka more prana (breath, air) is forced into the belly. Use jallandhara badhna (chin-to-chest lock) to facilitate this during kumbaka. You should try to "drink" as much air as possible with each puraka. Once the belly is full, you must forcibly expel air by belching with a strong rechka (exhalation) performed at the same time. This can be optimally achieved by performing uddiyana bandha

- Instructions for uddiyana bandha - 

It is traditionally recommended that this bandha be practiced on its own and from standing posture first. Beginners may start with the back bowed outward and the body held concave, then proceed to standing upright, and, finally, from seated asanas. This bandha should also be practiced in conjunction with jalandhara bandha, so one should be familiar with that practice as well. For uddiyana bandha itself begin with a full, deep puraka (inhale) then, forcefully rechka (exhale) by pushing the abdominal muscles in toward the spine. Continue to press until all air is expelled, then expand the chest as if taking a deep breath into the chest without actually breathing while applying jalandhara bandha at the same time. If you have performed plavini pranayam prior to this, you should belch strongly at this point and jalandhara should serve to keep you from vomiting. Obviously, you should be doing this on an empty stomach anyway. Ergo, if something should come up, it should be spat out, not swallowed. The aim is to try to pull the navel toward the center of the spine, up and back, then kumbhaka (retain breath) for as long as possible. Once discomfort is experienced, raise the chin and inhale normally. You may repeat this process 3-9 times.

Mula Bandha - "Root Lock"

Description- Also written "moolabandha." A "bandha" is a "lock" which is to say, holding prana (breath energy life force) in an area of the physical/energetic bodies by way of muscle control. Jalandarha bandha "locks" prana in the upper body by way of pressing the chin into the chest. Uddiyana bandha "locks" energy in the middle body by way of contracting the abdomen into the lower rib cage. Mula bandha exercises the pelvic floor and root chakra, forcing latent or dormant energies into action. On a purely psychospiritual level, mula bandha may work to open up our most deeply seated issues and traumas from early childhood, just as uddiyana bandha may reveal matters of the heart and vocation, and jalandarha matters of mind, spirit, and communication. Because deep, childhood issues can be so difficult to deal with, mula bandha in particular is recommended only for advanced practitioners under guidance of an experienced guru or teacher.

Benefits- causes "apana vayu" (Chinese, "jing") flow upward (from lower to middle dan tien) to meet with "prana vayu" (qi/chi) thus enhancing and refining energy. Facilitates kundalini raising. Tones genitals and excretory systems. Treats asthma, bronchitis, arthritis, depression, relieves anger/frustration (from Taoist standpoint we would say "expels heart-fire") and helps to align chakras (as do all kundalini awakening exercises). Benefits fertility, sexual performance, can also relieve sexual tension, help prepare the body for delivery (during pregnancy) or to tone the pelvis and facilitate recover after delivery. Can serve as a substitute for uddiyana bandha, which is contraindicated during pregnancy.  

Contraindications- should be avoided by people with hyperactivity, sanguine or choleric imbalances, or intracranial pressure. Is also considered an advanced pranayam, not recommended for those without extensive experience in more basic breathing exercises.

- Instructions for Mula Bandha - 

Padmasana (lotus) or sidhasan/yoni sidhasana (perfection/women's perfection pose) are recommended postures for this exercise. The eponymous mulabandhasana is ideal, but may be too difficult for some practitioners. Simply breathe deeply, as you would for meditation, allowing lungs to be filled from the belly up. Once you have reached a centered state, move your attention to the root chakra region (around the genitals and perineum) and begin to flex the pelvic floor. For men, this will be just above the perineum, inside the body, around the pelvic bone. It is important to note this as many men tend to just tighten the anus and perineum instead. For women, this will move the cervix, and will be familiar to those who have performed Kegel exercises. The pelvic floor should be drawn in and up with puraka (inhale) then relaxed with rechka (exhale) just to get a feel. To perform the lock, purka, then kumbhaka (retain breath) and hold the bandha for as long as you can hold the breath. Eventually, you can combine all three locks together. This practice is called "Maha Bandha" and is considered by some to be a sort of "master key" to internal forces which unlocks our greatest potential.