WhatsApp Messenger. Talking Tom Cat. Clash of Clans. Subway Surfers. TubeMate 3. Google Play. Biden to send military medical teams to help hospitals. N95, KN95, KF94 masks. GameStop PS5 in-store restock. Baby Shark reaches 10 billion YouTube views. Microsoft is done with Xbox One. However while this capability is convenient, it carries with it a certain amount of security risk.
If one wanted to transmit information across great distances without arousing suspicion or leaving a virtual record of the message and maintain the highest level of information security, it is useful to resort to pre-modern intelligence methods such as the use of relay runners.
Now as is the case with any message verbally communicated between parties, the message may be subject to the frailties of human subjectivity. Ever play the telephone game? If so then at one time you have experienced how messages can break-down and lose resemblance to the original.
With this understanding it becomes apparent that the messengers must be loyal and precisely check the information they receive. In such a low-tech system, how fast could we have expected a message to travel between runners? Diversion and Infiltration For infiltration of a province, and one might even say a compound or fortress for the purpose of spying, Iga and Koka traditions of Yamabiko echoes advise that the best use of diversion strategy is to approach the target from a point that is not taking advantage of a full flank of the enemy forces.
But the location of the tradition within the text, next to principles for shinobi to use in infiltrating other provinces, indicates that Yamabiko may have also been used for infiltration purposes. If the fires are put down in the south, one should make his infiltration from the west or the east. The locals may take note of the regional tongue that the shinobi uses and thereby make an assessment that he is an agent, or worse, the shinobi would not be able to understand anything that was communicated between parties of interest who are engaged in conversation.
For this reason, it was considered essential that a shinobi express a mastery of regional dialects — a skill akin to what is required of modern intelligence agents who travel abroad in the course of their duties.
Enervating the Enemy: Ude Karami It is known through ninjutsu texts that the shinobi took the matter of travel between and within provinces with dire seriousness. They were prescient enough to mask their identities with appropriate cover, making themselves appear on the well-trodden roads as common travelers, merchants, and monks, for the nature of their trade would espouse mortal danger if they were to be known for conveying communications against the lord of the region.
This was a vital facet of ninjutsu that was coveted enough by opposing lords to the extent that they would employ their own shinobi to thwart the sour prospect of spies infiltrating their lands. If the artificial veneer of the ninja was compromised, by peasant aid or the work of a military functionary, they would have found themselves in a difficult situation wherein pursuit by the enemy could become inevitable.
So if a ninja was tailed by an enemy shinobi or perhaps a common foot-soldier, what might we expect him to do in effecting his good escape? The resourcefulness of ninjutsu is vast, and so viable options were not constrained down to a mere handful.
It is employed easy enough, or at least inasmuch as we can induce from the texts. The scabbard was tossed on the ground conspicuously so that when the tail came across it he could not help but raise his senses to the potentiality of an ambush. Meanwhile the evading shinobi was making good his escape. Think about it. Try to envision a time when the common armaments were swords, bows and arrows, spears and pikes.
To see a scabbard laying on the ground like this would have surely evoked at least a small measure of caution in whoever came across it. One can imagine this tactic could have been quite effective in affording the evading shinobi more time to create space between he and his adversary.
Originally, Iga and Koka clans were enemies of one another, a fact supported by their history of frequent contentions. It is in relation to this period of in- fighting, that the moral quality of the ninja may be questioned in that they were often implicated in acts of thievery and assault. When the Sengoku Era gave way to the Edo Era, ninja could no longer associate themselves with the acts that did not reflect the integrity of a warrior.
Therefore in the preservation of their earned, noble status, any semblance of a ninja with a thief was to be thoroughly extinguished. Morality and the Bansenshukai Given that the contents of the Bansenshukai include many techniques that could be used to effect the empowerment of the common criminal, Fujibayashi recognized the necessity of scribing a guiding moral philosophy within the first chapter of his manual.
Hayes differs from the claims of Fujibayashi and Zoughari in declaring that shinobi were more committed to the preservation of their families rather than their relations with feudal lords. The Bansenshukai, being a compendium of many Iga and Koka traditions, surely should be considered a reliable source with consideration that the man who penned it was closer to the history, but as the words of a single man offer up one facet of history, it is important to search for contradictions.
The historical record related by Zoughari indicates that not all ninja exercised extreme loyalty to their lord, but would flip their allegiances given the circumstantial impetus to do so. Admittedly, there is a possibility that the virtue of loyalty found within the manual was only pontificated upon so as to present ninjutsu in a more honorable light. Whatever the case may be, the contradiction nevertheless exists. Respecting the virtues found within the Bansenshukai, one might ask where they have come from and what are their observed translations into human conduct?
Fujibayashi Yasutake, the man who penned the 17th century shinobi manual makes admonitions that any individual who attempts to use ninjutsu to achieve selfish ends will eventually be harmed as a result.
If one ever attempted to profit oneself through the use of ninjutsu, it was taught that the action would ultimately result in harm to the user. And so, to be on the correct path, it is most necessary that the allure of temptations of the senses is not reciprocated. In other words, one must not seek to indulge oneself. This manner of being bears the collective burdens of a society with a strength that the selfish individual could never possess. This sort of living could hardly be construed to represent the qualities of a criminal.
Admittedly, there were probably shinobi who did commit immoral, egregious, and selfish acts inconsistent with the guiding principles of some ninjutsu traditions. However, these sorts of shinobi should not be considered master representatives of what ninjutsu embodies. It was their job to protect their lord and his people. The weight of one life was thereby counted as insignificant in comparison to the thousands of lives his activities were meant to protect.
Along with the in-yo classification of world objects and phenomenon, Fujibayashi references the Go-Dai alchemical theory which has origins of such antiquity that it is believed to have been first expounded upon by Tsou Yen BC. With this understanding the shinobi may cast away the fear of death and attachment to the material world.
Nothing truly dies for all things, manifest and non-manifest, are interconnected and arise from and dissolve back into the substance that is the blood of the universe and hence all existence. That which is formed will not truly cease to be but rather will perpetually comply with the vicissitudes of the universe for all eternity. With this understanding the shinobi could cast away the fear of death and attachment to the material world; he was able to move beyond the fetters of existential inquests and resolve to live in accordance with the will of the universe.
The laws of the universe are incorruptible and immutable in this way. Any attempt to escape these laws is to attempt to remove oneself from existence. To illustrate, consider the manner by which a plant grows and comes to bear fruit. The entire potential of a single plant is already determined by the seed from which it sprouts. One may augment the growth rate of the plant by providing good soil and adequate sunlight, but no matter how many choices one makes in the care of the plant none of them can take away the eventuality of death.
We may choose to take this direction or that, deluding ourselves into believing we have control over life. We may even begin to alter our genetic predispositions with new medical techniques such as gene therapy so as to extend the number of years we can enjoy. But no matter what choices we make, we might never escape death. It is there, always lurking. For example, one such practice consists of a winter seclusion from technological comforts high up in the mountains that is undertaken with the objective of attaining special spiritual powers, including the ability to walk through fire and subject oneself to the insult of boiling water.
Regarding this debate in relation to the ninja practitioners of the kuji, it has been noted by Kevin Keitoshi Casey, in his book The Ninja Mind, that the ninja were not concerned with the particular details of how the kuji rituals worked, but instead were thought to approach the matter of the kuji with a sense of pragmatism, putting emphasis on ascertaining the reality of whether or not the rituals could aid in the development of great power.
Ostensibly the most difficult of Shugendo training is a pilgrimage known as Okugake. This pilgrimage consists of traversing a distance of 80 kilometers on foot through the mountains within a period of a few days. The route is said to be treacherous and unforgiving as people go missing each year from the pilgrimage path. Answer: these shugenja one who practices Shugendo were heroes of their respective communities in that they suffered for the greater good of their fellow human beings.
Their venture and hermitage within nature was, in the past, endured with the intent to retrieve knowledge and power from the spirit realm that could protect the community from whence they came.
Another link between ninjutsu and Shugendo practices resides in what is known as the kuji goshin ho of ninjutsu. Furthermore it should be noted that modern day ninjutsu practitioners still engage in practices that harken back to their Shugendo roots.
However, it is interesting to note that the nine finger entwinements of the ninjutsu kuji goshin ho have a precise resemblance to the Nine Esoteric Seals of Buddhist qi-gong38 which has the origin of its nine spoken command characters set in the 4th century writings of master Ge Hong39 indicating a Buddhist influence. This Buddhist influence validates the idea that the teachings of the kuji were carried into Japan from China more than a thousand years ago as the religion spread.
This claim is further supported by a modern day practitioner of Kuji-In known as Francois Lepine who states in his book Advanced Kuji-In that the kuji rituals originated with Hinduism in India and were later carried into China.
Practicing the Kuji Stephen K. Hayes, Francois Lepine, and Kevin Keitoshi Casey maintain that the kuji cannot be apprehended from mere texts alone but can only be learned under the guidance of a competent teacher. Understandably, deep knowledge takes time and, in many instances, generations to develop. Therefore a competent teacher of this clarified knowledge may be necessary in instructing a student of the kuji.
However, it nevertheless should not be assumed that one cannot learn the kuji without a competent teacher, though the acquisition of deep knowledge respecting the kuji without the guidance of a teacher has not been ascertained. In fact, he finds the acme of excellence that is required prior to his preceptorship of the kuji to be of such a rarity that one would do well to just pretend the kuji do not even exist, as one will not likely attain the requisite candidate status.
So one must ask, where has Stephen K. Hayes attained his kuji training if not from Hatsumi? This author has chosen not to pursue such a triviality but encourages the reader to seek out the answer if it peaks an interest. Now we shall turn to the content of the kuji rituals. As the precise details of how kuji-in is to be performed are not forthcoming within the literature on ninjutsu, one must alternatively rely on a paucity of other sources not directly affiliated with the historical shinobi arts.
According to Lepine and Hayes, each of the nine kuji are associated with a particular philosophy that is to be transmitted to the student by a competent master and thereafter contemplated while executing the assigned mantra and hand-seal mudra. The philosophy of Jin is a synthesis of preceding seal philosophies. Retsu: The practitioner is advised to approach all the various phenomena and objects of life with a mind of innocence and receptivity.
Over time, the practitioner is believed to be capable of accessing subtle realms of information not typically available to the common individual. But unless documentation is provided any assertion of ninja training and tactics involving hypnosis is dubious. The philosophy which guided the skill of the shinobi was not attained early in life but rather was the result of a life- time of practice. For example, one principle of conduct that shinobi were advised to adhere to is that of not lying.
Concerning the vicissitudes of life, it has been said that a practitioner of ninjutsu must never become surprised by what life brings — harkening to the cultivation of an ever clear and calm mind. Do not lie 2. Do not steal for self-interest 3. Do not cheat 4. Do not fear disgrace or shame 5. Do not be greedy 6. Do not act impetuously 7. Do not joke 8. Do not drink 9. Avoid the allure of lust Do not ally yourself with unprincipled people Cherish truth Respect your parents One must identify the problem and then use the ever potent salience of human cognition to create a solution rather than beat it to a pulp with aggressive implements.
The maturity of ninjutsu as a self-protection method can teach us to think outside the metaphorical box of our weaponized hands and feet in creating a solution to our problems of self-defense. It can teach us to respond to our problems with tact and intelligence, and this is why the study of ninjutsu still matters.
Fujibayashi states that while the specific methods or techniques of the old shinobi can be effective and are to be regarded with high-esteem, it is more important to understand that there are principles which underlie these methods that may be adapted to any circumstance. But if one peers deeper in between the lines, it becomes clear that what the art is predicated on is a principle - in this instance, the principle of situational awareness.
The hasty flight of birds from a wooded area is no longer perceived as an insignificant event but is recognized as a signal that a potential predator is among the trees. Now, it would be wrong to assume that one could still practice true ninjutsu this day for, as established in previous chapters, true ninjutsu was originated for warfare purposes of the previous centuries. Fast-forward to the 21st century and the spy-game has changed dramatically in terms of techniques, tools, and weaponry.
Where the mud-encrusted scout once provided tactical intelligence on enemy troops by silently enduring through the vicissitudes of the elements, the camera, satellite, and drone have now become the finest apparatuses for the acquisition of battlefield information. Today, the warfare functions of the ninja have been replaced with the rise of electronic surveillance technologies, information dragnets, special-forces, and the variety of personnel and services of three-letter agencies CIA, FBI, NSA, etc.
It would be wrong for one to attach the term ninjutsu to any of these examples for it would imply that true practitioners of ninjutsu have always been active, even from the time of 17th century Japan when the skills were reportedly dying out.
No, true ninjutsu is no longer practiced, but its principles and techniques still live on within the manuals of Natori Masazumi, Fujibayashi Yasutake, Chikamatsu Shigenori, the Hattori family and many more. What follows below are a few examples of how ninjutsu principles are timeless, and are therefore still applicable to modern conflict and the mundane.
These articles are listed within the Bansenshukai with roman numerals applied by the translator. The shinobi should be deployed to the geographic region of interest prior to the inception of battle. The shinobi can map the gathered information or memorize it depending on the circumstances. For example, a modern rendition of this principle would include visiting the area in advance and scoping it out with a video camera taking note of indicators of potential predators, water sources, the type and extent of vegetation, and locations of various other useful facilities or resources.
The more information gathered, the better. This information can then be integrated into the plan for the trip. Agreed this is a mundane example, but remember that the potential applications are innumerable.
The article differs from the first though in delineating what type of information could be gathered. Admittedly though, this compactness can be deceptive, allowing for its inner secrets to be ever elusive to the one who does not read between the lines and recognize the potential applications of principles rather than specific techniques. For example, Fujibayashi discloses in the Bansenshukai the importance of learning, for intelligence purposes, the ways of the people of a given region including their habits of language and dress.
Mendez discloses how one particular propaganda campaign he was engaged in was tailored to take advantage of the Buddhist belief system of the people targeted. Guerilla Warfare and Incendiary Devices Modern texts on guerilla warfare have parallels to the guerilla tactics of shinobi, particularly in the use of incendiary devices.
For example, it is well-known that shinobi were used to infiltrate enemy fortifications to set them ablaze. This tactic facilitated the division of enemy forces, as many men would have to be dispatched to put out the fires.
While confusion ensued, the other enemy troops would find themselves engaged by a shinobi-allied strike team. The U. Army Special Forces Guide to Unconventional Warfare contains techniques and recipes for incendiary devices to be used in sabotage of wooden structures as well as other combustible targets. Cameras and Counter-Surveillance In modern society, technology has given criminals new options of approach in targeting a victim for violent, extortive, or other types of crime.
For instance, surveillance technologies take many unexpected forms which can afford the user significant advantages over the selected target. These technologies are likely to be simple respecting their components, consisting of nothing more than a microphone with some sort of camera. But what is important to remember about surveillance systems is that they can be disguised to look like any other mundane, innocuous item. The two pictures below fig. The contained camera is hooked up to its own battery supply and a portable recording device for digital video DVR.
A system like this may be bought or made by any willing individual and then planted within the vicinity of a target to gather data without arousing suspicion. Along with this awareness, one should resolve to make feckless the very function of surveillance systems by exhibiting unpredictable behavior.
This can include breaking patterns of coming and going, leaving home at arbitrary times, and even setting up counter-surveillance deploy your own system to watch for suspicious activity. Whatever resolution one chooses, the essential point here is to know the tricks and tools of the enemy, for only by knowing what technologies exist can one construct effective counter-measures against those who would maliciously use them.
How might someone use surveillance technology for malicious ends? In general, surveillance methods are used to gather information on the intended target of interest which would inform future tactical decisions.
In protecting oneself against surveillance it is important to note that adequate surveillance prior to an assault or an attack is a patient procedure that does not owe allegiance to any side of a conflict. For example, a major topic of public debate as of late has been what to do about terrorism, as the army of ISIS has been receiving recruits from the U. Some think an attack can happen here any day now. Photography and video recording of specific places and events.
Graphing a map of the area. Unfortunately, as evidenced above, terrorists employ the same sorts of warfare principles as the shinobi of history.
Therefore by studying ninjutsu, one can come to develop a counter to terrorism in that the potential victims of terroristic activities are, to a degree, educated on the tactics of terrorism know the enemy. Corrupting the Nature of Security Work as a security guard or watchman is rather simple, observe the environment and report if anything is amiss or out of place. Skills of observation and memory are key to serving well as a security guard, for if you lack these essential skills, one might get the better of you by breaking in, stealing, or otherwise manipulating personnel to gain access to what they seek.
On this note, of manipulation, it should be pointed out that the very function of a security guard or watchman, particularly that of observation, can be exploited for malicious or deviant purposes. Tendo Chido Narai is a chapter of the Shoninki which offers insight as to how this might occur. To insure the plan to enter in such a way, the infiltrator might implement a strange display of lights say fireworks, a holographic projector, or a fleet of Chinese floating lanterns, etc.
Only the seasoned or astute sentinel would question whether such a ploy was indeed meant to distract from potential gaps in the secured perimeter. Likewise, if one desired to enter from above, say a roof, the intelligent infiltrator would employ a distraction on the ground below. There are many ruses that one can think of that might suffice a particular situation. A partner could feign a heart attack or sudden onset of illness, perhaps even rudely argue with a doorman to make a scene, meanwhile the infiltrator would enjoy the convenience of entering the facility by a window or other roof-bound entrance while security is distracted.
It is truly remarkable how the very function of security can make the defended area insecure. Understandably, if one prepares everywhere, one will be weak everywhere, or so the adage goes. But consider this — all techniques of self-defense are predicated on easily absorbed and adaptable principles.
Firstly, Yasutake unequivocally writes that shinobi are essential to mastering the art of war. To do this is the function of intelligence which was the key tradecraft of the shinobi. The shinobi would sneak behind enemy lines and surreptitiously accrue as much intel as possible before venturing back to allied territory. It was a very dangerous process, quite different from the specific methods of modern intelligence that rely on the high technology of satellites and social media platforms.
Where the ninja once used stone pencils and paper to draw up maps of enemy fortifications, modern warfare practices employ the 1. It is the principle of intelligence that serves as the basis of new intelligence gathering techniques. From Stephen K. Upon viewing the wares of this instructor or that, it may be concluded that the quality of these supposedly authentic ninjutsu systems varies from one to the next my personal favorite being the fine work done by Yoshi Sheriff of Akban which exhibits an exceedingly precise finesse in movement and skill.
But the allure of ninjutsu as a self-defense system operating in the realm of physical altercations i. Of course they did! This is where things get dicey. We will look for answers to these questions, but first, here are some important points to bear in mind: 1. Shinobi-no-jutsu was an adjunct art of samurai who, prior to learning shinobi-no-jutsu skills and traditions, were often already highly trained in a variety of combat skills which included hand-to-hand styles.
In speaking of ninjutsu, it is impossible to establish the credibility of a particular system without historical documentation, as the ninja are warriors of a chronological period that has been buried by the sands of time. We now exist in the 21st century, not feudal Japan, so we must resource historians and archaeologists to verify the authenticity of a ninjutsu system.
I am not an historian by degree or profession. I am a commoner who has taken the time to study historical texts on ninjutsu in order to construct conclusions about this appealing but misunderstood art. This process of cultivating truth concerning matters of ninjutsu, has thus far taken me 8 years and has been, at times, difficult as I strive to move along a path towards clarity.
Ninjutsu is something close to my heart, so I will not abuse it by pretending to be without an awareness of the texts that define it i. The translated texts are quite clear, true ninja have long ago departed this realm.
What we have of their traditions are vestigial remains. I know the keen of you will point out that, in my not being Japanese, or speaking the language, that I am deluded to believe I can grasp a full understanding of the art. This is a fine criticism. But I have to ask, who does have a full understanding of the art? By understanding the principles, you will understand ninjutsu. By understanding these principles, you will know the value and extent of ninjutsu as a self-defense system.
The texts tracked down by Antony Cummins and translated by Yoshie Minami are quite sufficient for the purpose of inferring or deducing these principles. The book has been awarded with , and many others. Please note that the tricks or techniques listed in this pdf are either fictional or claimed to work by its creator.
We do not guarantee that these techniques will work for you. Some of the techniques listed in The Ninja may require a sound knowledge of Hypnosis, users are advised to either leave those sections or must have a basic understanding of the subject before practicing them. DMCA and Copyright : The book is not hosted on our servers, to remove the file please contact the source url. You will be able to cook delicious meals with excellent quick and easy recipes, it was meant for beginners and advanced users.
This cookbook will help you begin a whole new culinary adventure and cook incredible meals to impress your friends and family. Unlock the full potential of your Ninja Foodi with this comprehensive cookbook. Grab Your Copy Now! Tags: ninja foodi cookbook hard cover, ninja foodie grill cookbook, ninja foodi big cookbook, ninja foodi grill xl cookbook, ninja foodi cookbook airfryer, ninja foodi deluxe cookbook, ninja foodi cookbook vegan, one pot cookbook, ninja foodi keto cookbook, ninja foodi beginners cookbook, ninja foodi cookbook , Ninja foodi recipe book, ninja foodi cookbook for beginners,.
I believe you are looking for ways to preparing tasty foods in the simplest ways possible. This Ninja Foodi Cookbook contains simple and delicious recipes for two that have been carefully selected for you to prepare in your Ninja Foodi. Just pick the best recipes you like and start cooking with your Ninja Foodi cooker. You will be surprised how easy the operation is.
Devices that don't only occupy space in your kitchen, but prove their worth to the last cent of purchase. The Ninja Foodi is one to behold! Start your Ninja Foodi journey today! Do you want to maintain the nutritional value of the foods being cooked? Do you want to enjoy amazingly delicious healthy recipes?
0コメント