Enjoy, I damned sure did.

jtweymo

皇　武　道　塾

Imperial Martial Arts Cram School

【　概　要　】

当塾は日本武道 の本源は日本神道にありとの理念に基づき、神武不殺の古武術を伝習し、これにより精神の修養と身体の鍛錬を図り、国家・社会に有用の人材を育成することを その目的とする。創設については大日本祓禊所初代先師・多田雄三山谷翁により昭和十年代に提唱されたものを、石田博昭盛山が禊流多田傳継承を期に、平成三 年に開塾し今日に到って居る。
塾 則は、如何に財を成し、身を立て、名を挙ぐるも、その心魂正誠正義の士にあらざれば、伝授一切不可を基本原則とする。また、武術の修練は身体の鍛錬と精神 の修養を図ると古来から言われて居る如く、これを修めることにより凡体を健体に、健体を彊体に、彊体を更に精体へと浄化するとともに、俗心を康心に、康心 を彊心に、彊心を天心に甦生させることを修煉の目的とする。
これは古神道における〈みたままつり〉の体現であり、これを行なうことこそ日本武道の真骨頂である。そして、凶暴・凶武なる闘争術を排除し、本来の神聖なる武術を追及し、自ら争わない神武不殺の箴剣(誡めて改心させ得る剣)こそ、日本武術が世界に誇るべき〈武徳〉であると主張するものである。当塾は以上の理念に基づき古武術を伝習し、指標なき現代に明々不滅の燈火を点し、人の霊人としてのあるべき姿を示さんと活動して居る。

[ Summary ]

Presenting the Juku cram school: the source of Japanese Budo is found in the ideas of Japanese Shinto, learning Jinmu’s ancient fighting arts of not-killing, from this to attempt the disciplining of mind, body and soul by the peoples of the country, capable and useful persons trying to train at something is the objective. Concerning the founding of the establishment, the Greater Japanese [Shinto ] purification ceremony by first generation founding master • the much-venerable [Japanese personal name follows, uncertain as to rendering, something like: Yuzō/ Katsuzō Yamaya/ Yamatani] [during] the Showa era (1926 -1989) [over] a ten year period in [that] generation the proposal [to open the Juku] was carried out, [ Japanese personal name follows, uncertain rendering, something: Ishida/ Iwata Hiroaki/ Hiroteru Moriyama/ Sakaiyama ] at the time of succession of the Tadaden(?)/ Oidaden(?)/ Tataden(?) tradition of the school of Shinto purification ceremony, Heisei era (1989- present) in the three years since the opening of the Juku cramming school having been accomplished. The rule of the Juku cramming school is such that to achieve whatever fortune, to make success in life, to have made one's name, the heart and soul must be like that of a practitioner of truth and justice, and that the fundamental principle is that all instruction is incorrect.

〈　伝 習 武 門　〉  Denshū Bumon  --  The Learning Of The Warrior Classes

〈第一門〉 神道夢想流杖道　　　◇全日本剣道連盟杖道

<First Gate>　 Shintō-Musō-Ryū, Jōdō     Divine Way Dream School, Way Of The Staff     ◇ All-Japanese-Kendo-Jōdō-Alliance

◇神道夢想流杖道    Shintō-Musō-Ryū, Jōdō    Divine Way Dream School, Way of the Staff

◇神道流剣術    Shintō-Ryū, Kenjutsu    Divine Way School, Sword Art

◇内田流短杖術    Uchida-Ryū, Tanjōjutsu    Uchida [family] School, Short Cane Art

◇一角流十手術    Ikkaku-Ryū, Juttejutsu    One Horn School, Iron Truncheon Art

◇一心流鎖鎌術    Isshin-Ryū, Kusarigama-No-Jutsu     Single Heart School, Chained Sickle Art

◇一達流捕縄術    Kazutatsu-Ryū, Torinawa-No-Jutsu    Single Attainment School, Rope Capturing Art

◇新陰流居合(鹿島清孝伝居合勢法)

◇ Shinkage-Ryū, Iai (Kashima Sugataka-den Iai Seiho)

◇ New Shadow School, Sword Drawing  (Kashima [area] Sugata [family] Tradition, Force of Sword Drawing Method)

(参考資料) (reference material)

◇新陰流兵法私見録

◇ Shinkage-Ryū, Heihō Shō-Mokuroku　

◇New Shadow School, Martial Arts Private Catalog

〈第二門〉尾張天心古流拳法　

<Second Gate>　 Owari-Tenshin-Kōryū, Kenpō    Owari [ family ] Heaven's Heart Old School, Fist Method

◇天心古流:拳法 (打拳・逆手・短棒・半棒・杖術)

◇ Tenshin-Kōryū, Kenpō   ( Daken • Gyakute • Tanbō • Hanbō • Jōjutsu )

　　　　　　　　　　　　　　　　　　　　　　◇澄水九鬼神流杖術    Chōsui Kukishin Ryu, Jōjutsu    Clear Waters Nine Demons School, Staff Art

　　　　　　　　　　　　　　　　　　　　　　◇浅山一傳流体術   Asayama Ichiden Ryu, Taijutsu    Insignificant Mountain Single Transmission School Body Art

　　　　　　　　　　　　　　　　　　　　　　◇一心流体術    Isshin Ryu, Taijutsu    Single Heart School, Body Art

　　　　　　　　　　　　　　　　　　　　　　◇象水流拳法    Shōsui Ryu, Kenpō    Water-Elephant [¿ sea-lion ?] School Fist Method

　　　　　　　　　　　　　　　　　　　　　    (別伝) (Betsuden -- “Branch tradition”)

　　　　　　　　　　　　　　　　　　　　　　◇神伝不動流体術    Shinden Fudo Ryu, Taijutsu    Divine Transmission Immovable School, Body Art

〈第三門〉九鬼神伝天眞兵法　◇剣法

<Third Gate>  Kukishinden Tenshin Hyōhō    Nine Demons Divine Tradition True Heaven Martial Arts   ◇ Kenpō   Sword Method

　　　　　　　　　　　　　　　　　　　　　　◇棒術   Bōjutsu   Staff Art

　　　　　　　　　　　　　　　　　　　　　　◇半棒   Hanbōjutsu   Half Staff Art

　　　　　　　　　　　　　　　　　　　　　　◇薙刀   Naginata   Polearm

　　　　　　　　　　　　　　　　　　　　　　◇槍術   Sōjutsu   Spear Art

　　　　　　　　　　　　　　　　　　　　　　◇體術   Taijutsu   Body Art

〈第四門〉法典流武術　　　　　　◇古剣・刀術

<Fourth Gate>  Hōten Ryū, Bujutsu   School of the Code of Law, Paramilitary Martial Arts     ◇ Kōken • Tōjutsu   Ancient Sword • Saber Art

◇杖術・二丁杖   Jōjutsu    Cane Art  •  Nichōjō    Twin canes

◇棒鎖術   Bōkusari-jutsu    Chained Staff Art

◇鎖鎌術   Kusarigama-Jutsu    Chained Sickle Art

◇祕器   Hiki    Hidden Weapons and Tools

◇奥伝三器    Okuden-Sanki   Okuden Level Three Impliments

【　主　な　行　事　】 [ Main Functions ]

[ Hereafter follows a list of dated school functions and seminars, since it's a calendar schedule of events I didn't bother to translate it.]

【 古神道と伝承武術との符合　】     [Traditional Martial Arts and Ancient Shinto Meet]

題名は「神道無想流」と在るが、その後書 に昭和六年七月二十二日附で、筑前住吉神社殿において「本書は不肖、道春義、五十二歳、病に犯され後に譲る人なきを憂いて、末永節先生に相談の上、同流師 範・杖術高山氏に記認して授く。後滅を恐れ、正副二本を作し、その一本を末永先生に呈す」と、天台寺一派僧祇・道春と言う人物によって記されて居る。内容 は、武術の修業と共に、体術と念力の修業について説いたものであり、著者は中村弥次郎角山、日付は建治二丙子年(西暦1276年)三月一日とある。

この「神道夢想流」と「神道無想流」は「夢」と「無」との違いこそあれ、読みは全く同じであり、「しんとうむそうりゅう」と言う流儀名は、夢想権之助流祖が神道夢想流杖を創流する以前から在ったことが窺われる。

それはさておき、この『神道無想流妙語之巻』に記されて居る「顯幽表裏・三靈魂神・神人萬有・邦土宇宙・・・・」の呪文は、禊流で常用される『産魂詞(むすびのことば)』 そのものである。これは何を意味するのか。近代禊中興の祖・川面凡児翁は大分県・宇佐八幡宮の別当職の末裔と言われるが、この『神道無想流妙語之巻』の伝 承された筑前・住吉神社とは、おそらく中世以来、同一の修験者、若しくは行者集団の霊場であり、その中で夢想権之助流祖が修行した痕跡を示すものではない かと言うことが窺われるのである。
事実、禊流に伝わる邪靈憑依者・狂者を調伏するヌサ捌きは、神道夢想流杖の奥(仕合口)・水月そのものであり、若しかすると、夢想権之助流祖はこのヌサ捌きを見て居た可能性も浮かび上がって来るのである。
更に、禊流のヌサは、女竹を使用するのが古伝であることから、流祖の「丸木をもって水月を知れ」と言う満願の日のご神託の閃きも、何かしら接点を感じさせるものがある。
若しその通りだとすると、神道夢想流杖術は古神道禊流の武的表現であると言うことも出来るのである。
これは私ども、同流を修める後昆にとって誠にありがたいこととなる。
更に第二には、同じく神道夢想流杖は、神祇伯太瓊傳・雅壽王傳直傳一世・青柳種信翁もこの流儀を学ばれて居ることである。筑前国学の泰斗、吾が青柳種信翁は明和3年(西暦1766年)、福岡藩足軽・青柳勝種の次男として生まれ、初名は種麿又は種満、通称は勝次と称し、号は柳園と名乗られた。若かりし頃、足軽の常としてか、神道夢想流杖を地行派の古森清兵衛について学び〈初目録〉を伝受されて居られるとのこと、将に奇縁としか言いようがない。
第三は、一の太刀についてである。

神道夢想流杖の流祖・夢想権之助勝吉は神道流剣術を学び、極意である一の太刀を授けられ、更に研鑽工夫して杖術を編み出したとされて居るが、その一の太刀は神道夢想流杖のどこに表されて居るのか。

これは一の太刀そのものについて知らなけ ればならないが、幸い古流兵法教場・春風館道場に伝わる新陰流兵法の中に上泉伊勢守直伝の一の太刀が含まれて居り、それにより神道夢想流杖の中の一の太刀 の用法を窺がうことを得て、流儀の一端を確認することが出来たのである。この一の太刀は、神事に用いられる幣(ヌサ)の 用法をそのまま太刀の術として用いたものであることは瞭然であり、これは同様に九鬼神流においても奉幣剣としてヌサの捌きにならった剣の技が伝えられて居 り、これこそわが国古剣術の本源と言うことができる。およそ神伝武術においては、妖魔を調伏し、済度・救出・誘導して本来の時・処・位にたち帰らせること を究極の目的とするものであり、その為の業として武術が存在し、その代表格として〈ツルギ〉を象った剣を用いる剣法があるのである。

〈ツルギ〉とは、〈ツ〉と言う光の粒・宇宙電気の粒子が、〈ル〉と言う螺旋力によって螺旋構造を成し、〈ギ〉と凝止・結晶した、建御雷(たけみかづち)と経津御魂(ふつみたま)の発露としての言霊(ことたま)で、これを己の腹中に煉り上げ、霊光として発現し妖魔を懲らしめる祓・禊の神器であり、これを一心剣の遺訓と言い、武の本源と成すのである。後世、人間の霊力が衰え、これに代わる物として幣(ヌサ)を 用い、時代が下ると共に剣を用いるに到り、更に太刀と替わり、その技術がいろいろ研究・工夫・洗練されて流儀が起こり今日に到って居るものの、その真髄は 〈ツルギ〉の発現でなければならない。これが神道流剣術の祕奥・天眞正の祕伝であり、神伝武術に伝わる天眞兵法なのである。そして、この天眞正傳・天眞兵 法を体現するに十種神寶の修法を以って、十魂尊身の神身を築成するのであるが、これは現代的に言えば古神道内丹法と言うべきものである。この古神道内丹法 による武門は亦、天津鞴韜(あまつたたら)神伝武門とも言われ、形而上の火炉である中黄丹田を煉り上げる天津鞴韜の修法を根本とする武門であり、これこそ神代の武門と言うことが出来よう。更に、兵家帳中の祕伝『龍虎二巻』と共に伝えられる、三才一貫の祕儀・事理一貫の祕儀・道器一貫の祕儀としての「一│十卍◯(いっこん・じゅう・まん・えん)」の口伝は将にこれを教えたものであり、これは又、我が神祇伯太瓊傳に伝わる布斗麻邇御霊(ふとまにのみたま)の展開に他ならない。このように日本武道と古神道とはその濫觴から密接不可分の関係にあることは明白であり、当塾において両道を併習する所以もここにある。

The Juku cram school and its Garden of the purification ceremony makes up [both] the traditions of the martial arts and of ancient Shintoism, which in regard thereto, [each] miraculously agreeing to a larger extent upon this point. Herewith, the origins of the Japanese martial arts are found in Japanese Shintoism and this is something which can be seen most fully. First of all, the Cane art of Shintō musō ryū is taught and the『Shintō musō ryū Myōgo-no-maki』 [Divine Way No Thought School's Book of Superb Instruction.] As for the principal of the Juku school, he is the former teacher ● (?)Hamaji / Hamachi(?) a Shihan instructor that stands out above the rest from the faith found in the pursuit of knowledge thru ascetic practice and so having received the secrets. The title“Shintō musō ryū” came about afterwards in documents, in the sixth year of the Showa era (1926 – 1989 ) on the date of July 22nd, at the Chikuzen Sumiyoshi- shrine. This document (?) I, [?surname?] Michiharu/Doushun [??], imparted as a record at 52 years of age, ravaged by disease after that time and turned over to (?)inhuman(?) grief [?!? Uhm, not sure the translation is wholly accurate here but that's what it seems to say ?!?], [?surname?] Sue(-naga); Matsue; Matsunaga [??] in consultation with (the) successive masters(s), the Shihan instructor(s) of the same school ● Jōjutsu cane art with Mr. Kosan [?surname? May have meant instead: “...Jōjutsu cane art of the Kosan family line...” since that translation is also possible ]. After the horror of the wake of disease, the work of both the original and duplicate documents, the one copy was presented to master [?surname?]Sue(-naga); Matsue; Matsunaga[?surname?],at the Tendaiji Shrine(s) of the Tendai sect of Buddhism, the priest ● [?surname?] Michiharu; Doushun [?surname?] a person of talent, by way of putting the subject into writing. And (by) participating in the pursuit of knowledge and ascetic practice of the martial arts, Taijutsu unarmed combat tactics and per the discipline of ascetic practices, so advocating them, the author [?surname?] Nakamura; Okamura; Kanakamura; many other possible renderings] [masc personal name] Yajirou [masc personal name] Kakuyama; Tsunoyama; Kadoyama; Sumiyama, on the date of the Kenji era (1275 -1278 ) day two in the 3^rd year of the rat (in the Christian Era the year 1276 A.D ) first day of March. This “ 神道夢想流 ” Shintō musō ryū and “ 神道無想流 ”Shintō musō ryū have this difference in kanji reading (夢想 ) “dream” and ( 無想 ) “['no thought' a state of mental awareness]” but otherwise, are perfectly alike [and pronounced] “shinto muso ryu” as the style names. As 'dream' it refers to the dream of Gonnosuke the school's founder from which came about the beginning of the Shintō musō ryū cane art.

To return to the topic, in this “Shintō musō ryū Myōgo-no-maki” [Divine Way No Thought School's Book of Superb Instruction.] they were writing [such things as]“the Inner and Outer of profoundity ● the Triple powerful spirits of the gods ● of Gods, men and the 10,000 things ● the Realms of the cosmos ● ● ● ● ” of spells and charm. The school of the purification ceremony was made for daily use, “the Words of the soul of the innocent” is the very thing itself, and as for this: what designates it? The present day purification ceremony [? was revived by [?] (ALT TRANS): “...was revived by and the nation rejuvenated by...” ?] ● the venerable [?surname?] Kawatsura/Kawaomote [masc personal name] Bonji of Oita prefecture (in Kyushu) ● [?surname?] Usa (-saki)/Usuke the Attendant of the Shrine of the God of War, his ancestral employment and having been thus said, this “Shintō musō ryū Myōgo-no-maki” [Divine Way No Thought School's Book of Superb Instruction.] made the tradition at ● the Chikuzen Sumiyoshi shrine since perhaps the Middle Ages, similarly the Shugenja mountaineering ascetics [practitioners of shugendo], or otherwise the Gyoja ascetics all these massing on sacred ground. In the vision of School founder Gonnosuke there were traces of the pursuit of ascetic practice, denoting something that one is told to do by what one is shown [in the dream].

The facts are that in the school of the purification ceremony as handed down, one makes exorcism of a person possessed by an evil spirit ● an insane fanatical person thru manipulation of the Nusa staff [staff impliment of Shinto]. The Okuden inner secrets of Shintō musō ryū cane (shiai matches) ● the Suigetsu [kata technique] is perhaps the very same thing itself. In the dreaming vision of School founder Gonnosuke, seeing the manipulation of the Nusa staff [staff impliment of Shinto] the potentiality of similar purpose had become evident. That being the case, furthermore, because of the Nusa staff of the school of the purification ceremony, the classical tradition employs Simon bamboo [a type of bamboo, name literally means “bamboo woman”] from the fact that [the truth of] the school founder [is contained in the saying]“by means of a log is Suigetsu understood” [( NECC ALT TRANS): “...from the fact that the contemplative reflections of the school founder can be understood by a mere log (of bamboo)...”] and it is said that once again comes the day of the fulfillment of the vow of the dream's insight, somehow or other one would be able to strongly sense the point of contact or interaction, supposing in that case that it is so. And if we take it as such, then concerning Shintō musō ryū, Jōjutsu cane arts it amounts to [the elements of ] ancient Shinto as the martial-like expression of the school of the purification ceremony and is to do what one should do, what one can do. As for this, we study the same school for the sake of posterity whom are indeed grateful.

[Broken translation follows; unable to do better]: Moreover in regard to the second point, similarly,this school which is being studied Shintō musō ryū cane arts is something which is [? the transmission of ? a single generation ?] ● Tenshin direct transmission of Emperor Masahisa and the gods of heaven and earth [ ?dunno what this is? Hakutai Keiten “Big chief beautiful jewel tradition”?? dunno what this is? ] ● the venerable [surname} Aoyanagi {personal name] Tanenobu and at Chikuzen the great authority on Sino-Japanese studies, our own the venerable [?surname?} Aoyanagi {personal name] Tanenobu / は / in the third year of the Meiwa era (1764 – 1772 )( the year 1766 A.D.), in the Fukuoka fiefdom in the capacity as one of the Ashigaru foot soldier ● the second son of [?surname?} Aoyanagi [? unable to render personal name 勝種 means “Victorious seed”?] born to [surname] Hatsuna [personal name] Tanemaro or otherwise the alias of [? unable to render (sur-?)name 種満 ?], [?surname?] Katsuji/Katsutsugu [?]. And also he was known to use the pen-name Yanagisono and so having called himself. About that time he caught up with the endless Ashigaru foot soldiers, as for Shintō musō ryū cane arts [?clannal designation?] Jigyo branch of Komori Seibei per the study of <the Sho-mokuroku Initial catalog listing> he being initiated into the arts [--? - ? - ?--],just like that by a strange coincidence [--? - ? - ? -- ] that was impossible to describe. The third point being that he was best at the long-sword. [Broken translation ends here]

The founder of Shintō musō ryū cane ● Muso Gonnosuke Katsuyoshi learning the Shintō ryū school's kenjutsu sword art, the essential point was having been taught to be best at the long sword, furthermore by devoting oneself to one's studies and having worked out the doing the ingenious devices of Jōjutsu cane art [ !! NOTE: literal translation actually says “....by devoting oneself to one's studies and having worked out the doing of the kung fu of (Jōjutsu) cane art...”kind of a funny side note considering the usage of the term 'kung fu' even in English. David Caradine would be laughing his ass off !!] considering this, in some respects being best at the long sword is the same as doing the omote of Shintō musō ryū cane .As for this 'being best at the long sword' itself, because of it, one cannot help but know blessed happiness. In the place of instruction for old school martial arts there is ● the spring breeze which is also in the dojo of the martial hall. There is Kamiizumi Ise Morinao-den tradition of being best at the long sword to be transmitted in the Shinkage-Ryu school of martial arts. Moreover, in the Shintō musō ryū cane rules of usage for being best at the long sword there is the advantage of spying out a thing, to confirm something, even a fragment of their style is what must have been done. This being 'best at the long sword', in divine work the rules of usage for a Nusa staff (Shinto staff implement) are to be used and without change. The art of the long sword to be used in [such] a [comparable] role is something that is obvious. As for this, similarly in the Kukishin ryū [ 'Nine demon gods school'] the sword would be conveying in the role of the wand offering [ with hemp and paper streamers to a Shinto god ] since techniques of the sword resemble the manipulation of the Nusa staff. This is certainly so in Japan, the origins of ancient swordsmanship lie in being ready to do what one is told to. As a general rule, in Shinden Bujutsu (Shinto related fighting arts) ghosts are exorcised, causing salvation ● deliverance ● guidance and naturally in such occasions ● punishment ● it is a similar position [to that of dealing with a foe or threat]. One would be made to return, that is the ultimate goal, to treat the thing as such. In the course of matters for that reason the martial arts are representative of existence itself, in the capacity of <the sword> made to symbolize [such as the Nusa staff] but one makes use of the sword for fencing. Something along these lines.

<Tsurugi sword> is thus explained: <tsu> is said [to mean] a bead of light [the kanji character (粒) has the root syllable 'tsu'] ● a particle of electricity in the universe. <ru> is said [to mean] spiral-cyclonic force [the kanji character (螺) has the root syllable 'ra' which is believed to be the parent form of the syllable 'ru'] according to the formative establishment of a helixal structure, <gi> which is [said to mean] freeze and halt [the kanji character (凝) has the root syllable 'gyo' which is spelled out 'gi'-yo-u in Japanese ] ● making crystalline,(the Shinto god Takemikadzuchi) [name means“Honorable building thunderstorm”a nature deity, reference to lightning, lightning bolts are what is referred to in this doctrine about <tsurugi sword>, lightning bolts are made of charged electrical particles and their path of descent to the ground is spiralic. The movements of a sword in fencing are considered similar and the strike like lightning to bring a loud crash of calamity down on the opponent. That's what all the text is trying to say. It's comparing the act of swordsmanship to the conduct of the Shinto storm god, what do storms do? They scatter the people on the ground whom scramble for cover!] and the manifesting appearance of ( [the Shinto abode of spirits called: ] Fu-tsu-mi-tama) [ place name means “Scriptural and honorable harbor of souls”] in the capacity of the power of language [term is kotodama and literally means: “words of the souls or spirits”]. By this, taking it to heart oneself [as it were] the refining of metals over climbing fire [which is like] the spirit's light, as if it were the apparitions manifesting their appearance to punish by purification ● these are the divine implements [sword, jewel, mirror] of the purification ceremony. These things told by the wholehearted dying instructions of the sword, as established by the origins of (武) the art of war. Among the future posterity, the spiritual power of human beings is declining, due to this one substituted for the other in the capacity of making use of a Nusa staff. That era passed and hence one arrives at the use of the sword, and moreover,a replacement: the long sword. This artifice having various studies ● scheming ingenious devices causing the founding and refinement of its schools and styles. These days have arrived at this but this essential meaning must be the revelation of the <tsurugi sword>. This inner secret of Shintō ryū kenjutsu (Shinto school swordsmanship) is the Hiden secret transmission of the correct true heaven [tradition], in Shinden Bujutsu (shinto based fighting arts) it is assuredly true heaven art of war that is transmitted. And, this true heaven correct tradition ● the personification of true heaven arts of war with the austerity methods of the 10 Seeds Divine Treasure and assuredly manufacturing the body of divinity which is the 10 Souls Priceless Body [means 'Complete and priceless life and health'] . As for this, in the modern terms this is something which is called the Inner Red Earth Method of ancient Shintoism. This Inner Red Earth Method of ancient Shintoism, according to the warrior classes and the divine teachings of the warrior class, the Bellows of the imperial harbor [ Imperial Shinto Buddhist doctrines ], is certainly said to be a metaphysical furnace. The Chūko tanden [the point below the navel, focus point for internal meditative techniques – symbolic of the mortal nature of mankind, birth, life and death.] refines [as if] metals by rising fires via the austerity methods of the Bellows of the imperial harbor which is the origins of the warrior classes,this for sure was something that the warrior classes of ancient times were said to do. Furthermore, within the Hiden secret transmissions“dragon-tiger twin scrolls” tactical strategists have conveyed the Sansai three powers [heaven, earth and man] secret affairs of consistency ● secret affairs of consistency implements for logical reasoning as (for)the secret affairs of consistency of the kuden oral tradition concerning“ 一│十卍◯ (ikkon “one horizontal line & one verticle” ● ju “10, cross shape” ● man “swastika” ● en “circle”)”[ important notes attached below!!] naturally it is something that is taught. As for this, again, in the 'Big Chief Red Jewel Tradition' of our own [Shinto] gods it was handed down in no other than the development of the futomani no mitama [Shinto divination for speaking with the gods and the souls of the deceased].In this manner Japanese Budo and ancient Shintoism have their origins inter-connected in an obvious indivisibile relationship. In this juku cram school both paths make the grounds of joint learning.

There was more to the webpage but this was as far as I could get, it covers the more important technical content of the web page so you at least have some idea what was written there.

SPECIAL NOTE (on above contents)

Shinto magical symbols often encountered in Budo, usually not properly explained (it's a freebie so enjoy!!):

“ 一│十卍◯ (ikkon ● jū ● man ● en )”

“一│” Ikkon, the name for these two marks derives from 'ikkon' (一献) “One cup (of Sake rice wine)” the horizontal line represents the mouth of the lipless cup and the verticle line represents the Sake wine itself being poured thereinto. Means celebratory appreciation of daily life, both the ups and downs. The horizontal line represents “left & right”, both sides (of an issue), control (over matters).

“十” Jū “10” or “cross shape(d)” is the inter-combination of the two marks called 'ikkon' and is associated with hoisting the cup of Sake wine to the lips and drinking. Means to join both lines of force, to accept both the ups and downs, to partake of life, taking care of business, handling things.

十万 Jūman 100,000 hundred thousand (10 X 100 X 1000) the number of cosmic completion.

充満 Jūman being filled with; teeming with; pregnant with (compare to the symbolic meaning indicated of 十 and 卍 above.As well as to the numerological doctrine indicated of 十万 .

拾万円 Jūman-en 100,000 Yen (十万円)

一│十卍◯ ikkon ● jū ● man ● en It has, as a sequence of symbols, indicative motion. The single line in motion becomes two which as it picks up speed the arms blur and bend until it appears to form a circle.

Perhaps you would understand if I told you that the names of these martial symbols forms a simple sentence?

一献十万円 Ikkon jūman-en  which is to say: “One cup of Sake is worth $100,000...”

“One cup of Sake becomes 10, 10 becomes 100,000 over the course of one's life.” In our culture this sounds like a problem with alcoholism, but THAT'S NOT WHAT IT MEANS so I will translate further: “one good deal leads to 10 good deals, 10 good deals lead to 100,000 good deals throughout one's life.”