Risuke take ( ) Sensei

Master of Master
(born March 10, 1926), full name take Risuke Minamoto no Takeyuki (
take Risuke Minamoto no Takeyuki?), is a Japanese martial
artist. He is a long time shihan (Teaching Master) of Tenshin Shden
Katori Shint-ry bujutsu,[1][2] which he learned as a disciple of the
previous teaching master Hayashi Yazaemon (1892-1964) from the time
he entered the school at the age of 16, in 1942.[3] In 1967, when Otakesensei was 42 years old, he received gokui kaiden, the highest level of
attainment in the tradition, and at the same time became the school's
teaching master.[4] He lives and teaches in rural location near Narita
city, in Chiba Prefecture of Japan. The teachings of Tenshin Shden Katori
Shint-ry were designated an Intangible Cultural Asset of Chiba
Prefecture in 1960, with take designated as guardian of the tradition.
[5]
He has authored a book Katori Shinto-ryu: Warrior Tradition as well as an
earlier three-volume set of books on the tradition entitled, The Deity and
the Sword: Katori Shinto-ryu.
He is a member of the Chiba Prefecture Board of Registrars and
Appraisers for Muskets and Swords; a position he has held since 1979.
[Tenshin Shden Katori Shint-ry (?) is one of the
oldest extant Japanese martial arts, and an exemplar of kory bujutsu.
The Tenshin Shden Katori Shint-ry was founded by Iizasa Ienao, born
1387 in Iizasa village (present day Takomachi, Chiba Prefecture), who
was living near Katori Shrine (Sawara City, Chiba Prefecture) at the time.
The ry itself gives 1447 as the year it was founded, but some scholars
claim circa 1480 is more historically accurate.[1]
Contents [hide]
1 History
1.1 Foundation
1.2 Modern history
2 Curriculum
3 Membership
4 Keppan
5 Notes
6 References
7 Further reading
8 External links
History[edit]
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Foundation[edit]
Iizasa Ienao ( Iizasa Chi-sai Ienao, c.1387c.1488) was a
respected spearman and swordsman whose daimyo was deposed,
encouraging him to relinquish control of his household to conduct
purification rituals and study martial arts in isolation.
Born in the village of Iizasa in Shimosa Province he moved when young
to the vicinity of the famous Katori Shrine, a venerable Shinto institution
northeast of Tokyo in what is today's Chiba Prefecture. The Katori Shrine
enjoys a considerable martial reputation; even the name of the Shrine's
deity includes the sound of a sword cleaving the air - 'futsu'.
After studying swordsmanship he went to Kyoto, where, according to
most authorities, he was employed in his youth by the eighth Muromachi
shgun, Ashikaga Yoshimasa (14361490), a devotee of the martial arts.
Iizasa was later known as Yamashiro no kami (governor of Yamashiro
Province) in accordance with a practice of Muromachi times whereby
noted warriors took old court titles. Still later in life Iizasa became a
Buddhist lay monk and was known as Chi-sai, 'sai' being a character
that many noted swordsmen chose for their sword name.
When Chi-sai returned home he offered prayers to the deities of both
Katori Shrine and Kashima Shrine, the latter a famous local shrine in
nearby Tochigi Prefecture where shrine officials themselves reputedly
practised a form of swordsmanship, called 'hitotsu no tachi' (the solitary
sword). Even today the Kashima Shrine training hall attracts Kend
practitioners from around the world, and the chief object of interest for
visitors is the shrine's sacred sword. Supplementing his considerable
skills with assorted weaponry, Chi-sai was also an expert in Mus
Jikiden Ry Yawaragi, holding the position of seventh head in the history
of that ry. ('Yawara/yawaragi' is the older more correct term for the
jjutsu, unarmed combat, of that period)
Legend says at the age of 60 Chi-sai spent 1000 days in Katori Shrine
practising martial techniques day and night, until the kami of the shrine,
Futsunushi no Mikoto (), appeared to him in a dream and
handed down the secrets of martial strategy in a scroll named Mokuroku
Heiho no Shinsho. He called his swordsmanship style derived from this
miraculous dream the Tenshin Shden Katori Shint-ry, the "Heavenly
True, Correctly Transmitted Style of the Way of the God of Katori".
This legend is typical of martial arts ryha and other cultural forms as
well. Ryha founders often attributed their mastery to magical teachings
transmitted by Shinto or Buddhist deities, by long-dead historical figures
like Minamoto no Yoshitsune, or by legendary supernatural creatures like
the 'tengu', a Japanese goblin commonly depicted with a long red nose.
Ienao died in 1488 at the age of 102.
Iizasa's Tenshin Shden Katori Shint-ry, thus presumably linked to the
sacred tradition of both Katori and Kashima Shrines, was transmitted
through his own family.

Modern history[edit]
Tenshin Shden Katori Shint-ry is the source tradition of many
Japanese martial arts. Several famous swordsmen (including Tsukahara
Bokuden and Matsumoto Bizen no kami Masanobu) who learned directly
from Chi-sai or his immediate followers became founders of their own
schools, with either the same name (Shint, written with a variety of
other characters) or different names: Kashima Shint-ry (Bokuden-ry),
Kashima-ry, Kashima shin-ry (founded by Matsumoto), Arima-ry,
Ichiu-ry, Shigen-ry, and others.
As such in 1960 the school received the first ever "Intangible Cultural
Asset" designation given to a martial art. It claims to have never aligned
itself with any estate or faction, no matter what stipend was offered. This
allowed the ry to maintain its independence and integrity.
Tenshin Shden Katori Shint-ry was popularised in the west by the
extensive research and writings of late Donn F. Draeger (19221982).
The current (2012), twentieth generation headmaster, is Yasusada Iizasa
( Iizasa Shri-no-suke Yasusada). For reasons of health he
does not teach his family's system and instead appointed as his current,
main representative instructor Risuke Otake who has a personal dojo
close to (Narita City, Chiba Prefecture).
Iizasa devised a unique method to ensure warriors could train without
serious injury and yet maintain a resemblance to 'riai' (integrity of
principle) and combative reality. The interactive weapon training of the
ryu, in the form of kata-bujutsu (pre-arranged, combative training drills),
illustrates this well. What appears to the outsider as merely a block of
the opponent's attacking weapon is, in actuality, only a substitute for the
part of the attacker's body intended to be cut or struck. Thus, full impact
training could be maintained with safety to the practitioners.
Furthermore, while the sword was considered to be the central and most
important weapon in the Japanese warrior's arsenal of his era, Iizasa
designed the scope of his ryu to include a wide range of weaponry.
Thereby, he extended the training of his students to the use of other
weapon systems as well, in order to be totally familiar with their
capabilities and not be surprised on the battlefield by something
unexpectedly different.
The uniqueness of Iizasa's Tenshin Shden Katori Shint-ry is still
evident today, in some of the modern variants of the school, in the
particular aspects of weapon-wielding, posture, stance, and foot and
body movements which make allowance for the fact that the bushi
(classical samurai warriors) of his era would be wearing 'yoroi' (armour)
weighing around 35 kg, and fighting on uneven terrain. These factors
tend to keep the wearer's feet firmly and flat on the ground, and slow
down mobility considerably. The distinctive techniques and tactics of this
ry also acknowledge the design of classical Japanese armour, which,
although protecting the wearer well, had many 'suki' (openings). The
main attacking areas included... under the wrists; inside and behind the

legs; the hip area; the space between the 'kabuto' (helmet) and 'do'
(chest protector) where the neck arteries and veins could be easily
severed. The signature, 'omote' (basic-battlefield) sword technique of
the ry, 'makiuchi-jodan', was created by Iizasa because the bushi could
not raise the sword above the head, due to the obstruction of the
kabuto, and secondly, notwithstanding that restriction, a very powerful
'chopping' blow from above was still needed to be generated in order to
produce the maximum destructive force for when circumstances
dictated attacking areas of the 'yoroi' other than the 'suki'.
Other senior instructors who have taught branches of Tenshin Shden
Katori Shint-ry internationally are:
Yukihiro Sugino, 9th Dan, son of the late Yoshio Sugino ( Sugino
Yoshio, 12 December 19041998) at Yuishinkan Sugino Dojo (Kawasaki,
Japan).
The International organisation founded by the late Goro Hatakeyama (17
August 1928 - 8 December 2009), former head instructor under the late
Yoshio Sugino, headquartered in his Yokohama Dojo (Kanagawa, Japan).
Tetsutaka Sugawara, a former senior student who was issued an
instructor license in 1986 by Risuke Otake, at the Sugawara Martial Arts
Institute (Tokyo, Japan).
Curriculum[edit]
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The Tenshin Shden Katori Shint-ry is a comprehensive martial
system. This means that unlike modern martial ways such as Kendo or
Iaido, which concentrate on one specific area of training, study is made
of a broad range of martial skills.
The main emphasis of the school is on Kenjutsu (sword technique). A
wide range of other weapons are being taught as part of the curriculum,
but the sword remains the central weapon.
The primary curriculum includes:
Arts Forms
Sword arts
(tachijutsu) Sword combat
(kenjutsu) 4 Forms: Basics of the Sword ( Omote no Tachi?)
5 Forms: Five Teachings of the Sword ( Gogy no Tachi?)
3 Forms: Seven Essential Articles of the Sword ( Gokui
Shichijo no Tachi?)
Sword drawing
(iaijutsu) 6 Forms: Basics of Sword-Drawing ( Omote-no Iai?)
5 Forms: Standing Sword-Drawing ( Tachiai Battjutsu?)
5 Forms: Essentials of Sword Drawing ( Gokui no Iai?)
Two swords

( rytjutsu) 4 Forms: Two Swords ( Ryt?)

Short sword
(kodachi) 3 Forms: Essentials of the Short Sword ( Gokui no
Kodachi?)
Staff art
(bjutsu) 6 Forms: Basics of the Staff ( Omote no B?)
6 Forms: Five Teachings of the Staff ( Gogy no B?)
Glaive art
(naginatajutsu) 4 Forms: Basics of the Glaive ( Omote no
Naginata?)
3 Forms: Seven Essential Articles of the Glaive ( Gokui
Shichijo no Naginata?)
Spear art
(sjutsu) 6 Forms: Basics of the Spear ( Omote no Yari?)
2 Forms: Secret forms (Hiden no Yari)
Spike-throwing
(shurikenjutsu) 7 Forms: Basics of Spike Throwing ( Omote no
Shuriken?)
8 Forms: Five Teachings of Spike Throwing ( Gogy no
Shuriken?)
9 Forms: Essentials of Spike Throwing ( Gokui no Shuriken?)
Jujutsu 36 Forms: Essentials of Jujutsu ( Gokui no Jjutsu?)
The Gogyo and Gokui kata are only taught to advanced practitioners
after many years of fundamental practice.
Other, more advanced areas of study of the school include:
Shinobi (intelligence gathering and analysis)
Chikujojutsu (field fortification art)
Gunbai-Heih (strategy and tactics)
Tenmon Chirigaku (astronomy;geomantic divination)
In-Yo kigaku (philosophical and mystical aspects derived from Mikkyo specifically the esoteric Shingon school of Buddhism)
Membership[edit]
Historically, the Tenshin Shden Katori Shint-ry variant headed by
Risuke Otake applied stringent limitations on prospective members.
These, as detailed in Otake's formal Shinbukan Dj Rules, include:
1. Nymon () (admittance) is restricted to those prepared to take
keppan () (blood oath) and pay the prescribed nymon-ryo (entrance
fee);
2. Persons of foreign nationality interested in joining must reside in
Japan;
3. Upon leaving Japan, the applicant must not teach in any way;
4. Persons practising other martial arts will not be accepted.
In recent years, however, with the relaxing of these rules Otake's Naritaheadquartered organisation has achieved significant growth in
membership through a crop of recently appointed and soon-to-be-

appointed shidosha (country representatives) in a number of European

countries, Russia, South America and Vietnam. A rapidly increasing
inflow of visiting foreign enthusiasts spend periods of up to a few weeks
at the Hombu (head) dj, no longer excluded by the historic rules (2) to
(4). Otake's younger son and Shihandai (chief instructor)-in-waiting,
Shigetoshi Kyoso, in actively fostering the school's upsurge in
accessibility and recent international growth, has made a number of
overseas training visits in support of these new branches.
The Tenshin Shden Katori Shint-ry variants headed by other senior
Japanese instructors had not laboured under such restrictive policies in
the past and have always been readily accessible world-wide for a
number of decades. Over that period they had developed significant
student followings throughout Europe, Canada, and the Philippines.
Keppan[edit]
Historically, before beginning any training in Tenshin Shden Katori
Shint-ry, every prospective pupil had to sign an oath of allegiance to
the school. The method was to make keppan (blood oath) in support of
the following kisho or kishomon (pledge). This oath was a written one
with the prospective member being required to sign his name in his own
blood. The applicant would prick or cut a finger or sometimes the inner
arm and with the blood drawn, sign the following pledge:[2]
On becoming a member of the Tenshin Shden Katori Shint-ry which
has been transmitted by the Great Deity of the Katori Shrine, I herewith
affirm my pledge that:
I will not have the impertinence to discuss or demonstrate details of the
ry to either non-members or members, even if they are relatives;
I will not engage in altercations or misuse the art against others;
I will never engage in any kind of gambling nor frequent disreputable
places.
I will not cross swords with any followers of other martial traditions
without authorization.
I hereby pledge to firmly adhere to each of the above articles. Should I
break any of these articles I will submit to the punishment of the Great
Deity of Katori and the Great Deity Marishiten. Herewith I solemnly
swear and affix my blood seal to this oath to these Great Deities.
Marishiten is originally the Brahman figure of Krishna. In later Chinese
Buddhist mythology she became the heavenly queen who lives in one of
the stars of the Great Bear. She is mostly depicted with eight arms, two
of which are the symbols of the sun and the moon.
Most Tenshin Shden Katori Shint-ry variants headed by instructors
other than Risuke Otake do not require keppan. However, Risuke Otake
regards the making of keppan as a strict requirement for all candidates
seeking entrance into his school in order to preserve the secrecy and
integrity of the ry's teachings. Even so, students joining his various
overseas branches readily receive instruction from the local instructors

until such time as they may be able to travel to Otake's dojo to take
keppan. Additional opportunities arise should an overseas dojo be visited
by one of the school's senior instructors who has been authorised to take
keppan from those members wishing so to do. This was the case in
2007, and again in 2009 when Kyoso Shigetoshi, younger son of Risuke
Otake, held an open European seminar and existing participants of
varying levels of expertise from the different organisations were 'invited'
to take keppan.
Notes[edit]
^ The TSKSR itself gives 1387 as the birth year of its founder. See Deity
and the Sword, Vol 1 p. 16-17. Watatani (1967) speculates 1417-1420 is
more historically correct.
References[edit]
^ Watatani, Kiyoshi (1967). (Zusetsu) Kobudshi, Tokyo
^ take, Risuke (2007). Katori Shinto-ryu: Warrior Tradition, Koryu
Books. ISBN 978-1-890536-20-6 (A total revamp of The Deity and the
Sword, combining all 3 volumes into one re-translated and edited book
with additional material. However, with far fewer photographs per kata
as compared to the original 3 volumes the reference value of the new
publication has been reduced to practically useless except to those
already conversant with all the composites in each of the kata - underutilised page-space abounds. Similarly, all the original English
explanatory notes and guidelines relating to each of the kata have been
removed. Even a cursory comparison between the two publications will
also quickly reveal the significant changes in technical detail that have
arisen over a mere 40 years. Summation: extra interesting stories, lot
less useful training illustrations and guidelines plus changes in kata
execution.)
Further reading[edit]
Amdur, Ellis (2002). Old School: Essays on Japanese Martial Traditions,
Edgework, p. 21-45
Draeger, Donn F. The Martial Arts and Ways of Japan series, 3 volumes.
Friday, Karl F (1997). Legacies of the Sword, the Kashima-Shinryu and
Samurai Martial Culture, University of Hawaii Press, p. 26 & 93, ISBN 08248-1847-4
Hall, David Avalon. Marishiten: Buddhism and the warrior Goddess, Ph.D.
dissertation, Ann Arbor: University microfilms, p. 274-292.
Hurst 111, G. Cameron (1998). Armed Martial Arts of Japan,
Swordsmanship and Archery, Yale University Press, p. 46-49 & 58, ISBN
0-300-04967-6
Mol, Serge (2001). Classical Fighting Arts of Japan, A Complete Guide to
Koryu JuJutsu, Kodansha International, p. 43 & 151, ISBN 4-7700-2619-6
Otake, Risuke (1977). The Deity and the Sword - Katori Shinto-ryu Vol. 1,

Japan, Japan Publications Trading Co. ISBN 087040-378-8 (Original Japanese title for all three
volumes in this series is Mukei Bunkazai Katori
Shinto-ryu)
Otake, Risuke (1977). The Deity and the Sword - Katori
Shinto-ryu Vol. 2, Japan, Japan Publications Trading Co.
ISBN 0-87040-405-9
Otake, Risuke (1977). The Deity and the Sword - Katori
Shinto-ryu Vol. 3, Japan, Japan Publications
Trading Co. ISBN 0-87040-406-7
Ratti, Oscar & Westbrook, Adele (1973). Secrets of
the Samurai, A Survey of the Martial Arts of Feudal
Japan, Charles E. Tuttle Co. ISBN 0-8048-0917-8
Skoss, Diane (editor) (1997). Koryu Bujutsu, Classical
Warrior Traditions of Japan, Koryu Books, vol 1, ISBN
1-890536-04-0
Skoss, Diane (editor) (1999). Sword & Spirit,
Classical Warrior Traditions of Japan, Koryu Books,
vol 2, p. 67-69. ISBN 1-890536-05-9
Skoss, Diane (editor) (2002). Keiko Shokon,
Classical Warrior Traditions of Japan, Koryu Books, vol 3, ISBN 1-89053606-7
Sugino, Yoshio & Ito, Kikue (1977). Tenshin Shoden Katori Shinto-ryu
Budo Kyohan (A Textbook of Tenshin Shoden Katori Shinto-ryu Martial
Training; originally published in 1941).
Warner, Gordon & Draeger, Donn F. (1982). Japanese Swordsmanship:
Technique And Practice, ISBN 0-8348-0236-8
Watatani, Kiyoshi (1967). (Zusetsu) Kobudshi, Tokyo