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Inyo kyojitsu

Posted on April 13, 2010by kumafr

1 Votes

These days sensei speaks a lot about inyo kyojitsu. “inyo” is the Japanese name for yinyang and “kyojitsu” refers to falsehood/truth, similar to when we played with “menkyo kaiden” a few years ago. Beyond these terms there is another reality that would like to e!plore further. “inyo”" #any things ha$e been said about this %hinese prin&iple on whi&h Taoism is based. The first thing you should know is that those two &on&epts should ne$er be separate. 'here there is in, there is yo. n an&ient %hina (as the kanji shows) these words defined the two sides of the sa&red hill. They were &reated to define the two sides of a mountain" the sunny side (yo) and the darker one (in). t is impossible to &ut the first one from the other. f you &ould split a mountain into two parts you would still ha$e a dark side and a sunny side* This inyo prin&iple is like the two sides of a sheet of paper, or a &oin, one side implies the other. 'hen you say “in +,- yo” you &reate duality and do not see the whole pi&ture. The two kanji gi$es us more information" The kanji for yo is 陽 and it is &omposed of three groups of strokes. The one on the left side looking like a “B” the sa&red hill where rituals were performed. The se&ond group of two &hara&ters one on top of the other, is made out of hi, the sun (日) on top, and of ame the rain (雨) below. They are separated by a hori.ontal bar meaning that things are &hanging and that after rain (dark time) the sun is &oming (light time). This is not a /udgment on things but merely an obser$ation of the natural e$olution of things in 0ife. The kanji for in is 陰 and begins with the same “B” showing that the two are linked together. The group on the right is also made of two &hara&ters. 1n top is ima (今, now), and below is a simplified kumo (雲, &loud). t means that

dark &reates bright. This in is 2uite similar to the “I” of the I Ching used to indi&ate “a &hange. 8lease note that the bigger the &ontainer. Inyo kyojitsu allows us during training to understand the permanent flow of &hanges in 0ife and on the mats the nagare between uke and tori. weather). 7a$ing de$eloped the ability (saino). untruth” and jitsu 実 is “truth”. Truth (実. jitsu) is then repla&ed by martial te&hni2ue (術. This is the definition of balan&e. +&tually all our a&tions ha$e to be balan&ed (kyojitsu) to be able to swit&h naturally into the inyo. and our spirit/soul (kon/tamashii).&louds are building up now and that &hange is being e!pe&ted. -efining something also defines its opposite. to &onfuse him so that he is always taking the wrong de&isions. +s they say “badness is an absen&e of goodness”. This is what sôke means when saying" “art is the ability (saino) to render the in$isible. Kyo is 虚 “false. 6o when they speak of kyojutsu you should understand it as “kyojitsu no jutsu”. $isible”. Thinking would stop this pro&ess and pre$ent us from rea&hing whatsensei tries to make us understand this year with rokkon shôjô. during &lasses sensei speaks of “ kyojutsu” instead of “kyojitsu”. 6ometimes in Japan. it is always the negati$e understanding of things that defines the positi$e understanding as if we were programmed to be optimisti&. . jitsu being &reated by &ompleting kyo. The &lear meaning of inyo therefore is that 0ife is &hanging permanently and swit&hing from one state to the other. female defines male et&. Kyojitsu is another ni&e &on&ept. jutsu). the logi&al &onse2uen&e stemming from the saino kon ki of last year. this is like the bipolarity of the magnet. 4emember that the %hinese ne$er in$ented the gods as we did in the rest of the world. a transformation”. or better. and &hange was its main rule. Balan&ing e$erything we get rid of the thinking pro&ess and de$elop the ability (saino) to rea&t to the non manifest aspe&ts of things. They in$ented the I Ching in the first pla&e to help make de&isions on agri&ultural matters and render the in$isible world (impli&ate) $isible (e!pli&ate). 4ead between the lines. we en&ompass the &ontainer (utsuwa/ki). &old &reates hot.ature was permanent and e$olution. use here the terms “negati$e” and “positi$e” not in opposition but in the same merging approa&h as in inyo. 5or them . it is only a &rystal &lear obser$ation of nature3s &y&les (seasons. 0inking them both gi$es the idea of playing with falsehood and truth to de&ei$e the opponent. But as it goes with theinyo &on&ept false implies the e!isten&e of truth too. nterestingly. There is nothing negati$e or positi$e in this inyo (&on$ersely to the understanding &ommonly used in the 'est). days.

7a$ing no intention we de$elop happiness and prote&t 0ife. Being ali$e in the kûkan we understand the balan&e of all things and rea&t a&&ordingly. Rokkon shôjô ARNAUD COUSERGUE BUJINKAN .the bigger the kûkan.