Paolo Beltrami Martial Arts teachings
Paolo moved to Japan in a ancient martial art school learning Ninpō (Ninjutsu) Arts.
Following is a reading on his path.
There was a time when in medieval Japan everyone became artists, a period that coincided with the Great Wars between Samurai and Ninja "who were blood brothers as always".
A time of peace that has shown how much the human being can generate art in its pure state even with the knowledge of contingency.
A time of peace that has shown how much the human being can generate art in its pure state even with the knowledge of contingency.
So if that timeline was possible, I am convinced that even today it is possible to be art.
It is really a matter of soul expression.
Art is the expression that is not normally seen in a layer of normality.
Art expressed by peoples is a form of communication "beyond" normal communication and cannot be hidden by deceptions and artifacts. So just look at the art of peoples to understand their true soul essence.
There you understand that we actually want to "Express" the same thing.
Observing the art expressed for the layman 😊 looking at that alternative track that is clearly shown to the sight of the eyes.
Art is the expression that is not normally seen in a layer of normality.
Art expressed by peoples is a form of communication "beyond" normal communication and cannot be hidden by deceptions and artifacts. So just look at the art of peoples to understand their true soul essence.
There you understand that we actually want to "Express" the same thing.
Observing the art expressed for the layman 😊 looking at that alternative track that is clearly shown to the sight of the eyes.
An example can be found in the following video
'Footloose' - Dancing In The Movies
SHIN RYU AND KO JIN NO MICHI
What is a Shin Ryu? It is a School touched by Shin, in the meaning of "New" but also in the meaning of "Spirit", as it loses the characteristics of an ancient School with its Makimono and its Densho, but acquires "an octave" by completing a sort of Quantum Leap, acquiring new characteristics and of great initiatory value, the Deshi, like the School, is elevated to the level of "Initiate who walks the Sacred Way of Nin, through the practice of the Sacrifice of the loss of his own earthly self-centeredness and with the help of the Ninja Seishin Teki KyoHo (Techniques of Spiritual Refinement drawn not only from the ancient Ninja precepts, but for completeness, from all those precepts that are useful for the growth and positive modification of the Deshi). For this reason I define Shin Ryu as Ko Jin no Michi (Mystical Way of Ancestral Man) whose constant application in martial and daily life improves and elevates us. What is the meaning of our School? It is an often overlooked question, which hides a myriad of profound concepts and meanings. We could also use another word, as a method for example, in fact, in the context of martial arts both are often used to outline the same concepts. The meaning of the word school, however, is much more complex than the meaning of the word method. The method represents the set of didactic choices that go to build the martial construction path of the practitioner. The school value goes well beyond, it contains the true identity of a training course, the real "why" that are hidden behind the technical gesture; it is the school that defines the peculiarities of the practice; it is the school that makes use of the method (didactic in fact) to actually implement the training course mentioned above. The second point is much simpler: the teacher (the head of teaching) must be able to have tools available at any time, including verbal ones, in order to structure the lesson; hence the need for conceptual immediacy (outrightness) of the term (whatever it may be). But why these considerations? For the purpose of empowering teachers and students. The former must at any time be able to identify and distinguish the peculiarities of the school they belong to, not only for didactic consistency, but also to always be able to manage the student's preparation. The latter must know the existence of a trace that lasted some time ago and that will last in the future, thanks to them. All the concepts of a technical nature (Kuden) that are handed down orally during the lessons and the adhesion both in terms of study and in terms of practice to Seishin Teki Kyoho, create the character of the School to make it possible to truly identify and know the identity of belonging and the sense of belonging to a system that is not a sterile teaching of techniques as an end in themselves, but the Kokoro of the School itself. NinPō: THE PRACTICE The difference of this discipline from other martial arts is due to several factors: the purpose, the intent, the approach, the objectives. Being a set of various martial disciplines aimed at self-defense, attack and precursor forms of guerrilla warfare (in short, also because if for the category of Samurai the disciplines to know were eighteen, for the Ninja we were talking about thirty-six) we can to affirm with a certain certainty that it differs substantially from all those modern combat disciplines that are based on scoring and on the competition as an end in itself, there can be a comparison with other different disciplines, but only for didactic and training purposes, the purpose in fact is transform yourself into a perfect tool of action. This is possible thanks to the psychophysical trainings to which we train, where the mind makes the body move. The similarity to the state of "battleproofing" (psychophysical state of the operator who is battle-proof) of the various special military groups is evident, but eliminating that factor of tension towards the mental imbalance to which many special agents are subjected, (in fact we know that when we pass from the basic homeostatic equilibrium to the ergotropic state over time we risk various obsessive-compulsive disorders). Of course, this is the difference that exists between NinPō and Ninjutsu, which is limited to a definition and practice of the martial techniques of the Ninja (for example, Shuriken Jutsu was also practiced by the Samurai, and also the use of Metsubushi and Tetsubishi). It is the Onmyodō or Onmyogogyō, which by a sort of syncretism with the other philosophical forms becomes Shingon who creates the religious and psychological substratum which the Ninja draws on to complete himself psychophysically, and which gives him that sort of morality (Ninja seishin) similar to the Bushidō of the Samurai and who surely (and not just out of necessity) follows with perseverance. The intentions are to ensure a perfect state of symbiosis between mind and body (just think to say the obvious, how difficult it is for a left-handed to perform a technique from the right side!), To be able to use it in everyday life as a useful tool for any purpose, from self-defense (nowadays, unfortunately, it becomes more and more necessary to know how to defend oneself), to all those occasions in which you need a trained body, flexible but powerful at the same time, (it is also very useful as an approach to any type of sport), but also to develop a mental balance, so difficult to find in the frenzy of today's world. Of course, unlike any type of sport, the approach is very important ... and it also becomes clear why NinPō is a niche practice in the martial world ... In fact, seriousness must distinguish the practitioner who is no longer a sportsman in the strict sense of the term, but becomes an expert and a scholar who seeks the perfection of the technique and through it transmutes himself and his own mind. Mushin (no mind, no thought) is the primordial state of man who hunts prey, Zanshin (extreme attention and concentration of the "Here and now" is that condition in which the mind becomes one with the surrounding environment and records any variation in the state of things, Kizen (take advantage of the right moment or "timing"), characteristics that unite the adept with natural phenomena, which transform the movement that will become elastic like the branch that suddenly frees itself from the weight of the snow, impetuous but unpredictable and changeable like an icy mountain stream (nagashi), lightning like a summer storm, and his mind will remain imperturbable to the emotional tension of the conflict and adamantine in its purity of purpose. The readings are not futile and superficial, but texts of strategy, ancient methods of combat and the philosophy of action of the body and mind. What sense will it ever have to forget a technique once learned and practiced ten, a hundred, a thousand times with sweat, bruises and blood? Takuan Soho, in his book Fudōchishinmyōrokū (The Holy Book of Immutable Wisdom) and his friend and follower Yagyū Munenori of the Yagyū shinkage (who in turn wrote the book HeiHō Kadensho), first soke of Muto jutsu (no sword techniques or methods to disarm an opponent equipped with a sword with his bare hands), son of Sekishusai and belonging to the Okuhara family (powerful Ninja clan of the Iga area) states that it is the state of Mushin (without mind) that leads to the practice of Mu Jutsu (without technique ) or to the real "construction" of effective techniques but which by now do not belong to any school that is not the "other" mind of the one who carries them. Invented techniques! The profane would say… Divine techniques! A superficial connoisseur would say ... Techniques of Man would say the sage ... Or belonging to that now elevated mental heritage that surpasses the world of normal everyday life to reach awareness by making the practitioner move like the seasons, the setting sun or the rising moon ... This is what the NinPō student does when he reaches a good level of technical expression, and this must be the mental approach of one who humbly approaches this intensive study in search of oneself. The goal for which it does not become to be the best of all, but better than oneself and to overcome one's mental and then physical limits. (END)
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