Running head: PSYCHOANALYSIS FOR THE MARTIAL ARTS 1

Refining Psychoanalysis for the Martial Arts and Life

Luke Crocker

Classical Martial Arts Research Academy

Author Note

Originally presented in accordance to the prerequisites for University propriety credit in

July 2011, under the instruction of Ms. Malinda Blagdon through the Barrie Adult Learning

Center.
PSYCHOANALYSIS FOR THE MARTIAL ARTS 2

Contents
Abstract ............................................................................................................................... 3

Refining Psychoanalysis for the Martial Arts and Life ....................................................... 4

Literature Summary ............................................................................................................ 5

The Ego and the Id (1949) .............................................................................................. 5

Unarmed Fighting Techniques of the Samurai (2008) 武道体術 ................................... 6

The Way of the Ninja (2004) 忍者の道 ......................................................................... 7

The Ninja: Ancient Shadow Warriors of Japan (2010) ................................................... 7

Hypothesis........................................................................................................................... 8

Methodology ....................................................................................................................... 9

Linguistics and Terminology ............................................................................................ 10

First process: Id – Mi wo Shinobi ................................................................................. 10

Second Process: Ego – Kokoro wo Shinobi ..................................................................11

Third Process: Super-ego – Shiki wo Shinobu ............................................................. 13

Results and Analysis ......................................................................................................... 15

First Entry: July 27th, 2001 ........................................................................................... 15

Diagrams ........................................................................................................................... 17

References ......................................................................................................................... 18

Endnotes............................................................................................................................ 19
PSYCHOANALYSIS FOR THE MARTIAL ARTS 3

Abstract

Is there a reliable process that one may utilize in order to shape their unconscious? What effect

does this have on the individual? How can this benefit a martial artist in a situation of imminent

conflict?

Although ideas like this have been around in Japan and well defined since at least 13681,

and by necessity these concepts have been utilized by various warriors in every culture

throughout history, there has been few attempts at a modern scientific explanation regarding this

phenomenon. As this field of research is expanded and refined upon in modern scientific terms,

as well as come to fit into the current (or future) frames of scientific reference, one will then be

able to apply such knowledge to everyday ergonomics, sports, medicine, and so on.

Keywords: Psychoanalysis, Martial Arts, Psychology, Anthropology, Sociology.

PSYCHOANALYSIS FOR THE MARTIAL ARTS 4

Refining Psychoanalysis for the Martial Arts and Life

A well-known psychologist, Sigmund Freud (1856 – 1939), composed a comprehensive theory

regarding the unconscious of the human mind. He also suggested the notion that if the three

segments of the unconscious mind (Id, Ego, and Super Ego) were to be actively improved upon

and refined, then the personality that is made up of this conscious and unconscious mind will

grow into a mature and well developed social being. In a society where immaturity and

selfishness is rampant, a mature and developed personality becomes desired and sought-after;

however, there are few working models that lead to this desired result.

For this, we can look to a rather unexpected field of interest: the martial arts2 of pre-

modern Japan. The martial arts of classical Japan are simply not like the cliché mash-up that we

see today. These were far beyond systems of combat, and instead were entire world-views

containing a culture of the human body, mind, and condition that included everything from the

utilization of weapons, to medicine, sociology, and even the esoteric. This type of martial art is

referred to as koryū3, and to define it, Dr. Zoughari describes it as:

“[A] Classical or old way of using the body and weapon that show a deep flow in order

to develop and understand the human’s body and psyche through the experiences of

various warriors (famous or not). These experiences allow to keep an open and mind in

order to always keep the flow (Ryū) running, to face any kind of situation, weapon, man,

fighter, warrior, killer or style.” (Zoughari, Interview with Dr. Kacem Zoughari, 2012)
PSYCHOANALYSIS FOR THE MARTIAL ARTS 5

Thus the warrior of classical Japan required an awareness that was directed both inside

and out, both the battle field within his own mind, patterns, and ego, just as much as the

battlefield around him.

Literature Summary

For a subject that has such far reaching implications as the unconscious, one must search through

a myriad of sources ranging from psychology, sociology, sports, philosophy, history, and so forth.

Below are some of the sources that influenced this research. Any other sources that contributed a

lesser role will be elaborated in the annotated bibliography later.

The Ego and the Id (1949)

This is a prominent paper by the psychoanalysist Sigmund Freud. It is an analytical study of the

human psyche outlining his theories of the psychodynamics of the Id, Ego, and Super-Ego,

which is of fundamental importance in the development of psychoanalysis. The study was

conducted over years of meticulous research and was first published in German in 1923 The Ego

and the Id develops a line of reasoning as a groundwork for explaining various (or perhaps all)

psychological conditions, pathological and non-pathological alike. These conditions result from

powerful internal tensions – for example: 1) between Ego and the Id, 2) between the ego and the

super-ego, and 3) between the love-instinct and the death-instinct. The book deals primarily with

the ego and the effects these tensions have on it.

From this work one finds the theories of the unconscious, and for this research

specifically, the theories of the Id, ego, and super-ego are explored.
PSYCHOANALYSIS FOR THE MARTIAL ARTS 6

Unarmed Fighting Techniques of the Samurai (2008) 武道体術

Written by Hatsumi Masaaki (初見良昭) (1931-present), who is known as the founder of the

Bujinkan Organization, headmaster of nine classical tradition of Japanese martial arts, and one of

several individuals that lays claim to being the last ninja grandmaster. He was the direct disciple

of one Takamatsu Toshitsugu (高松寿嗣) (1889-1972), from which he received the nine currents

that he now heads.

This publication is one of Hatsumi’s most comprehensive English writings listing in

instructional-like detail many of the unarmed fighting kata from six of the nine traditions he

heads, including as well a vast selection of photographs of his teacher, his collection of scrolls

and manuscripts, as well as himself demonstrating various techniques.

A shortcoming of this book however, is that there are many errors to be found in the

English section, including typos, omitted entries, and what appears to be mistranslations.

Fortunately, for the last few publications from Hatsumi there have been a Japanese version of the

text as a sort of appendix at the back of the book. It is from this section that this paper will be

drawing its references.

From this book the terms “mi wo shinobi” (身を忍び), “kokoro wo shinobi” (心を忍び),

and “shiki wo shinobu” (識を忍ぶ), collectible referred to as sanshinhō (three core principles;

心法) will be derived (Hatsumi, Unarmed Fighting Techniques of the Samurai (武道体術), 2008,

p. 213).

The Japanese title of this publication is Budō Taijutsu (武道体術).

PSYCHOANALYSIS FOR THE MARTIAL ARTS 7

The Way of the Ninja (2004) 忍者の道

Written by Hatsumi Masaaki, this publication focusses comprehensively in on what Hatsumi

Masaaki and Takamatsu Toshitsugu refer to as Ninpō (Principles of endurance; 忍法). Here he

elaborates into detail, yet slightly out of focus to allow for universal flexibility, the wisdom and

essence of ninjutsu4 as understood by master and pupil. Great effort is made to widen the

reader’s perceptions and deepen their understanding with two primary objectives. The first is that

the principles of ninjutsu, when distilled to their essence, is the very backbone of the martial arts;

the other, that through this manifestation of ninjutsu, one can come to understand the spiritual

significance of martial arts.

It is from this publication that the elaborations and descriptions of the sanshinhō are

derived.

The Japanese title of this book is “Ninja no Michi” (忍者の道).

The Ninja: Ancient Shadow Warriors of Japan (2010)

This is a comprehensive history text, written by Dr. Kacem Zoughari,5 PhD in Japanese

Historical Martial Arts. This book is the first in several yet to be released texts by the author that

are derived from more than ten years of research on his part. It includes studies in ninjutsu

history, philosophy, and wisdom, and presents a wide range of information from authors,

historian, chronicles, and scrolls in order to foster a deep understanding into the life and times of

this practice. It is from this text that more in-depth notions and theories are drawn that may tie

the regime of martial arts and the theories of Freud together.

With the above texts, the theories of the unconscious and the model of Sanshinhō are

drawn from Freud and Hatsumi, with the writings of Dr. Zughari being used to support the
PSYCHOANALYSIS FOR THE MARTIAL ARTS 8

points. It is with the Sanshinhō, that one will be able to use endurance and awareness to shape

the underlying mechanics of their personality, side-step the self-made interference of the ego,

and grow to be a more complete human being.

Hypothesis

“Any movement reflects the mental state of the individual. If the individual is stressed,

upset, aggressive, and so on, the movement will be an embodiment of such feelings or

mental attitudes. Let’s not forget that the “body is the temple that houses the spirit,” and,

consequently, any psychological state has an effect on the body and vice versa.”

(Zoughari, Ninja: Ancient Shadow Warriors of Japan, 2010, p. 93)

With this in mind, what the unconscious tells the conscious, the body performs. However, it

would be seen to be unnatural for this to be the only way. With some basic experimentation it is

easy to see that this goes both ways. In observing postural influences for example, one may

observe a mild psychological depressive intrusion when they sit in a chair, slouching with the

chin tucked into the chest and the spine sufficiently curved. While the opposite is experienced

when the feet are placed shoulder-width apart, the hips tucked slightly forward, the back straight,

shoulders level, and chin neither tucked nor raised.

In the martial arts, this is referred to as kamae,6 which may be effectively translated to the

“psycho-physical relationship.” It is through this psycho-physical relationship that one has the

ability to influence his unconscious through action.it will be with the sanshinhō that this

transformation can be put into action.

PSYCHOANALYSIS FOR THE MARTIAL ARTS 9

Methodology

From Hatsumi Masaaki’s writings that we draw the sanshinhō7. This is a theoretical framework

that has been refined for several hundreds of years specifically for conditioning the

consciousness and unconsciousness in an individual. The concepts are divided into three

segments and coincidently pair up with Freud’s theories of the unconsciousness in their

respective order. The three segments are as follows:

1. Mi8 wo Shinobi9 身を忍び – Physical Endurance.

2. Kokoro wo Shinobi 心を忍び – Mental Endurance.

3. Shiki10 wo Shinobu 識を忍ぶ – Endurance of the Consciousness.

(Hatsumi, Unarmed Fighting Techniques of the Samurai (武道体術), 2008, p. 213)

These three stages of one’s personal training are generally approached in the order

presented simply because most individuals who begin on a personal path of self-Improvement,

are easily drawn towards the physical exercise typical of mi no shinobi. While some time into

one’s training, they develop some theory to their practice, this becomes the territory of Kokoro

no shinobi. Finally, the practitioner begins to reach a level of the esoteric, where they are

beginning to understand the principles of their practice and they are able to apply them in their

day to day lives. This is the third stage of shiki wo shinobu.

PSYCHOANALYSIS FOR THE MARTIAL ARTS 10

Linguistics and Terminology

It must be known that for the sake of preserving the depth of meaning, some Japanese

terminology will be presented. When this happens there will be a corresponding and

comprehensive endnote at the end of this paper. This is done simply for the purpose of preserving

knowledge for it is easy to omit important information simply because the writer may not fully

comprehend the subject matter.

First process: Id11 – Mi wo Shinobi

Firstly one must observe the benefits and hindrances of the instinctive drive (Id). The Id consists

of instincts and is the individual’s reservoir of psychic energy. (Mitterer & Santrock, 2006, p.

474) Although, this is where the drive for violence (Thanatos) and eroticism (Eros) originates in

the mind, there are several useful qualities that the Id manifests when used appropriately. This

includes the human intuition, as well as one’s instinctive ability to react defensively without

having to consciously think about the action. For this reason, one mustn’t attempt to drive

instinctive behavior out of the unconsciousness, or repress it. Instead it may be conditioned and

shaped.

“The first step in Ninpō training is that of physical endurance. The important thing here

is to polish your techniques, use your spirit, and endure physical forces until you reach a

critical state where everything is on the line.” (Hatsumi, The Way of the Ninja, 2004, p.

22)
PSYCHOANALYSIS FOR THE MARTIAL ARTS 11

The concept of mi wo shinobi refers to the act of adjusting to the intensive physical labor.

For something such as the Id, which perpetually strives towards pleasure and luxury, physical

exertion would seem toxic to it. This is not the case however. While the Id would strongly detest

this exercise, it can be conditioned to tolerate it. Over time the demands for luxury subside and

as the body and mind build positive synergy through neuron-conditioning and improved muscle

synapse, the benefits of the Id surface while the hindrance dissipate.

Second Process: Ego – Kokoro wo Shinobi

Following the effective reining of the instinctive behaviors, one than moves onto the ego. It

should be noted that in eastern cultures, one often finds writings and teachings regarding the ego,

however, in almost every case the ego here is actually the Id. The ego is the Freudian structure of

personality that deals with the demands of reality. Here the ego processes according to the

“reality principle.”12 While the Id is completely unconscious, the ego is partially unconscious. It

houses our higher mental function – reasoning, problem solving, and decision making, for

example. (Mitterer & Santrock, 2006, p. 474) it goes without saying that we need the ego; it

holds the largest part of one’s personality. Similarly, were on to only have a highly developed

ego, they would be a terribly effective force, with little concern for the well-being of others.

“The second step is that of mental and emotional endurance. If an animal encounters an

enemy, it generally bears its teeth straight away and launches into a fight. However, no

matter how fearsome the enemy, human beings have the ability to laugh even if someone

comes to cut at you with a sword, as long as your heart does not waiver you can smile at

them, endure the situation physically and flee without injuring them. My teacher used to
PSYCHOANALYSIS FOR THE MARTIAL ARTS 12

say, “Harmony has supreme importance in a warrior’s heart.” This concept of

“harmony” really refers to the fact that everything in this universe is connected,

everything in nature, all seasons, love and hate, good and evil – all are interconnected

aspects of a fundamental unity.” (Hatsumi, The Way of the Ninja, 2004, pp. 22, 24)

It is shown here that when one’s will or heart is sufficiently fortified, he or she, if they so

choose, face any danger in a calm and composed manner. The challenge here is how one goes

about fortifying the heart. It is through experiencing, and more importantly, surviving hardship

and danger, that one begins to harden their heart. This is not a fortifying of the heart against

emotions, but a building of spiritual or mental defenses against the fears and terrors that one may

experience when coming face to face with death. The only identified way to do this is through

experience. These experiences need to be both positive and negative, and more importantly, one

must recognize to benefits of these experiences. The individual will never build up the mental

endurance that is sought after if they take a victimized attitude every time something negative

happens to them.

If the subject is able to recognize the interconnectedness of the world, and indeed the

universe around them, than he may find that he begins to leave his fears behind. This can only

happen through a deep self-analysis that is sharpened by vast personal experience in many

things. This high degree of experiential knowledge allows for quick and efficient reasoning,

problem solving, and impromptu judgment.

PSYCHOANALYSIS FOR THE MARTIAL ARTS 13

Third Process: Super-ego – Shiki wo Shinobu

The super-ego is the Freudian structure that is the moral branch of personality. Like the Id, the

super-ego does not consider reality; it only processes what the Id’s impulses – sexual, aggressive,

or otherwise – can be satisfied in moral terms. It would be a dangerous and scary world if our

personalities were dominated by the Id. The super-ego tries to bring the individual’s pleasure

within social norms. (Mitterer & Santrock, 2006, p. 474)

“The third step is the endurance of knowledge. The word “knowledge” (shiki; 識) can

also be interpreted phonetically as “four fears” (Shiki; 四悸). The image here is that

someone at the top of a pyramid (in the metaphorical sense too) can see clearly in all

four directions, gaining in the same way a comprehensive, balanced understanding of

nature’s cycles (i.e. the four seasons), and that this perspective frees you from fear. While

mental and emotional endurance can be an active process of setting your mind to endure,

enduring knowledge goes beyond both physical and mental endurance to a level where

you develop the power to understand everything without conscious thought. This means

not just responding to things that have already happened, but sensing things that are

about to happen and handling them naturally. In other words, enduring knowledge is

connected to having a riche education, while also practicing endurance with respect to

one’s own sixth sense and subconscious mind.” (Hatsumi, The Way of the Ninja, 2004, p.

24)

This is the final stage for developing ones unconsciousness, and it is largely based upon

realization. This realization only comes after mi wo shinobi and Kokoro wo shinobi, as these two
PSYCHOANALYSIS FOR THE MARTIAL ARTS 14

concepts help to build the perseverance necessary to reach this stage. These realizations require

that one break away from previous fears, attachments, and pre-conceived notions. For these are

remnants of the Id.

This conscious endurance is beyond the physical and emotional endurance because it is

something that is put to the test continuously, without end. This is really like living up to the

moral standards of the super-ego. For example, the subject may know that sitting up straight with

a healthy posture is good for him or her, allowing blood to properly circulate to the brain and

organs without hindrance, but the suggestion of the Id and compliance of the ego may convince

the subject to slouch or lay down rather than conduct proper habit building procedure.

When one has successfully achieved this, and continually sustains it throughout his life,

his awareness is perpetually open and his intuition is playing an active role in his survival:

“In ninjutsu, in the instructional documents (densho; 傳書), the term sacchi suru (察知)

which means to guess, predict, or sense, is often used to indicate the ability to anticipate

danger. This ability can be obtained only when there is a unity between the body and the

spirit. This harmony, like enlightenment, is always characterized by flexibility; a

flexibility, vigilance, malleability, openness, and the like, and, in a certain manner, by an

internal peace which brings a unity of the body (a deep knowledge of one’s own

physiology and anatomy) and of the spirit (sense of control and behaviour in any

situation).

When this harmony is disturbed, because both are closely bound, one will sense the

disturbance immediately.” (Zoughari, Ninja: Ancient Shadow Warriors of Japan, 2010, p.

98)
PSYCHOANALYSIS FOR THE MARTIAL ARTS 15

Mi no shinobi, the concept of being able to endure with the body, as well as Kokoro no

shinobi, the endurance with the mind and heart, when persevering together in unity, leads to this

stage, where the seemingly super-natural ability to foresee danger before it happens13 becomes

all too real.

Results and Analysis

First Entry: July 27th, 2001

Having been working on this research for almost three years now, beginning in September of

2008, I have had the very fortunate experience of witnessing the results first hand. Unfortunately,

this can only be done as a long-term study and thus a complete and final conclusion cannot be

prepared at this time. I can however, present my findings thus far.

It is interesting to note that most Asian cultures and systems of self-discipline describe

the ego in discrimination, emphasizing that all of life’s problems and issues are derived from the

influence of the ego. Sigmund Freud, on the other hand decided to refer to the Id, or instinctual

drive, as the negative partition of the unconscious, while the ego is a sort of neutral ground. It

was certainly difficult to discuss these theories with others without confusion arising from these

discrepancies in definition and label.

It has understandably proven difficult to find individuals, even on a global scale who

could speak genuinely and without a hidden agenda about the nature of these studies. This seems

to simply be from the general low calibre or martial artists and athletes today. This isn’t to say

that they are not dedicated, but the sheer majority of practitioners in the developed countries (and

thus internet correspondence was available) were raised in a culture that is media centric, where

television and videogames occupy the majority of one’s leisure time. This inherently interferes
PSYCHOANALYSIS FOR THE MARTIAL ARTS 16

with the individuals demand and interest for refinement of skill, performance, technique, or drive

towards a sense of personal perfection.

Regarding the study itself, as far as I’ve progressed personally, the results that I have

experienced have fit perfectly with the past writings of authors such as Takamatsu Toshitsugu,

Hatsumi Masaaki, and Kacem Zoughari. The emphasis on shocking the Id with intensive

physical exercise with the purpose of getting that part of the unconscious accustomed to

discomfort, has proven to minimize the drive for unhealthy sexual desires as well as a need to

vent negative emotions through violent lashing out.

The development of mental endurance, regarding the ego seems to have a lasting effect

on whether one leans toward the Id or super-ego’s preferred approach on any given subject. It has

shown the potential to promote a neutral approach to decision making that gives the impression

of not requiring either Id or super-ego feedback for such decision making. Instead one

consciously makes decisions based off of clear judgement derived from past successes and

failures.

With these continued studies, it becomes more and more evident that the mind,

consciousness or otherwise, and the body are inseparably connected in a way that makes it

possible for one to influence very deeply its counterpart. It also seems that neuroscience, and in

particular, neuroplasticity is a very real option for engaging these ideas.

Future research could very well include Carl Jung’s theories on the collective

unconsciousness in relation to the above, as there is a number of old martial arts masters that that

have claimed such abilities as being able to completely understand a subject that they had no

prior knowledge about.

PSYCHOANALYSIS FOR THE MARTIAL ARTS 17

Diagrams

Mi wo Shinobi 身を忍び

Instinctual Drive (ID) Physical Endurance

Kokoro wo Shinobi 心を忍び

Ego Mental Endurance

Shiki wo Shinobu 識を忍ぶ

Super-Ego Conscious Endurance

Diagram of the developmental process of the sanshinhō.
PSYCHOANALYSIS FOR THE MARTIAL ARTS 18

References

Freud, S. (1933). New Introductory Lessons on Psychoanalysis. Penguin Freud Library.

Hatsumi, M. (2004). The Way of the Ninja (1st edition ed.). Tokyo: Kodasha Internatonal.

Hatsumi, M. (2008). Unarmed Fighting Techniques of the Samurai (武道体術) (1st edition ed.).

(L. Crocker, Trans.) Tokyo: Kodansha International.

Mitterer, J. O., & Santrock, J. W. (2006). Third Canadian Edition Psychology. (J. Buchanan, J.

Lewchuk, G. Limebeer, & E. Scobie, Eds.) Whitby, Ontario, Canada: McGraw-Hill

Ryerson Limited.

Wiktionary. (2013, April 27). Retrieved from Wiktionary: http://en.wiktionary.org

Zoughari, K. (2010). Ninja: Ancient Shadow Warriors of Japan (1st edition ed.). North

Clarendon: Tuttle Publishing.

Zoughari, K. (2012, February 7). Interview with Dr. Kacem Zoughari. (M. A. Magazine,

Interviewer) Retrieved from http://seishinninpodojo.wordpress.com/2012/02/07/dr-

kacem-zoughari-interview-on-koryu-ninjutsu-and-practicing/
PSYCHOANALYSIS FOR THE MARTIAL ARTS 19

Endnotes

1
In one of the earliest martial traditions of Japan, Nen-ryū (念流), founded by Sōma Shirō Yoshimoto (相馬
四朗義元), later adopting the Buddhist name Jien Nen Washō (慈音念和尚), there exists the document of
transmission, Nen-ryū Heihō Shintoku (念流兵法心得). The following is a translation by Dr. Kacem Zoughari from
the first section of this document:

“This school conforms to the order of the universe. The art of our school is practiced through multitudes of
things. When a disciple manages to acquire the shinmyōken (心妙剣) of our school, he can understand and
control the things before they occur and thus follow what is intended for him. This destiny lies in each thing
and action, which we must correctly achieve without any negligence.” (Zoughari, Ninja: Ancient Shadow
Warriors of Japan, 2010, pp. 172, endnote 19)

Here, Dr. Zoughari explains that the term Shinmyōken refers to a state of mind, a bodily attitude that arises
from the control of three fundamental principles that one finds in the very first schools of bujutsu (military
techniques; 武術) to begin with Nen-ryū. It is about the kako no jutsu (過去の術), the technique of the past, genzai
no jutsu (現在の術), the technique of the present, and finally mirai no jutsu (未来の術), the technique of the future.
It is a whole practical knowledge based on life experience that makes it possible to avoid danger and to sense what is
about to occur. It is about the wisdom to apply knowledge in the moment in order to be able to envisage and avoid
the things to come. It results in a state in which the behaviour of the sword reflects a luminous heart, Shinmyōken.
(Zoughari, Ninja: Ancient Shadow Warriors of Japan, 2010, pp. 172, footnote *)
2
Martial arts, commonly used as a sort of cover all term to refer to any of several fighting styles which
contain systematized methods of training for combat, both armed and unarmed; often practiced as a sport (boxing,
jūdō, karate, Silat, wrestling, and so on. However, this term derived from the Chinese word wǔshù (武術), or
bujutsu in Japanese. The character “jutsu” (術) doesn’t really fit the translation “art” however, and the term
“profession” would seem more appropriate. Thus, in referring to the martial arts in this paper, it will be used to mean
“military skills, proficiency in military strategy, prowess in warfare, pertaining to the act of conflict.” (Wiktionary,
2013, p. "Martial Art") Thus it will not only refer to the narrow view that martial arts refers only to single combat,
but instead refers to the whole range of subjects pertaining to the profession of war and conflict.
3
Koryū (古流), is made up of two Chinese characters. The first, 古 is read as “ko” or “furui” and can
simply be understood to mean old, classic, or ancient. In this case, the consideration of “classic” seems most
appropriate to differentiate from the idea of “traditional”. The term “classical” is defined for the purpose of this
paper as “pertaining to established principles in a discipline” (Wiktionary, 2013, p. "Classical"). While the term
“traditional” in the context of this paper will be considered to be “observant of tradition; attached to old customs; or
old fashioned” (Wiktionary, 2013, p. "Traditional").
The Chinese character, 流 is read as “ryū”, “ru”, or “nagareru”, and is generally understood as “flow” or
“circulation,” like that of water or blood. In some cases, it is used to refer to an elegant gesture or movement such as
the act of performing calligraphy or dance. However, in this context, it is used to refer to a sort of flow if
information and knowledge from master to successor through history and generations. Dr. Zoughari explains it as
such:

“[. . .] « circle » (like a private sphere of transmission and practice), a private flow of tactics, strategy, and
combat », «a way or vision of life based on battlefield and combat experience», «current of thought and use
of the body», etc.” (Zoughari, Interview with Dr. Kacem Zoughari, 2012)

Thus the term koryū (古流) comes to mean an indescribable flow of using all kinds of weapons and applying any
kind of technique to kill and survive, which was created by professional warriors (killers, assassins, survivors, etc.),
who, for various reasons, dedicated their lives to the art of combat.
4
Ninjutsu (忍術) is the specific techniques (術) relevant to the profession and skill set of the shinobi (忍).
This may consist of physical exercise and fighting techniques, or even the manipulation of various tools for the
purpose of warfare, arson, sabotage, and information gathering.
5
Dr. Kacem Zoughari is a researcher on Japanese studies and holds a Ph.D in the history of Japanese
classical martial arts from the prestigious INALCO (National Institute of Oriental Civilization and Languages) in
PSYCHOANALYSIS FOR THE MARTIAL ARTS 20

Paris. Zoughari is an internationally recognized authority on the Japanese martial arts and also a licensed instructor
of the nine traditions of the Bujinkan organization of martial arts. He conducts seminars in the U.S., Canada, and
Europe.
6
Kamae (構) is commonly used to refer to the postures found within the fields of martial arts, while
avoiding the terms that imply static rigidity like that of “tachi” (立). However when looking deeper into just the
linguistics of the character, it can be found that there are also details, even lessons that are given in the choice of
kanji.
The first step taken here in deciphering the compound character is to break it down into its primary radicals
as far back as possible. For kamae, the radical of “moku” (wood, tree; 木) can be found on the left side, with the
more complex “kō” (symmetrical structure, or secluded place; 冓) is found on the right.
Moku, in its original shell and bone script, appears as a tree whose roots curve across the ground. From
here, it can be advised that the human legs are like the roots: of strong organic matter that stretch over the ground
while at the same time are curved. Thus the legs are posed spread apart, but the knees are bent.
Kō on the other hand is in the image of a structure that is symmetrical and perfectly level in both the front
and back. Indeed the posture should be symmetrical to a certain extent, but the reference to being level may refer to
the shoulders (and by extension the hips), which should be level if they are to effectively deliver a strike or evasion
directly without hindrance.
Again, I will refer to Dr. Zoughari’s writings:

“By kamae it is generally understood to mean posture, attitude, or combat position. In fact, it is much more
than a simple body position or posture, but it is also more of an attitude of the spirit. Indeed, we can easily
assume a physical posture, whereas assuming the spiritual posture is another matter. The aim is to open
the mind to other combat possibilities. The actual posture, the kamae, is in fact in the mind or heart.”
(Zoughari, Ninja: Ancient Shadow Warriors of Japan, 2010, p. 94)

7
Sanshinhō 心法, literally translates to “Three Hearts Principle”, though the character “Kokoro” 心 can
also be used to mean “mind”. The term was chosen to represent this concept because the three principals are both
very close to the metaphorical heart.
8
Mi (身), when written in its old Bronze inscription style, is a pictograph of a pregnant woman, the fetus
adhering within her womb. From this, 身 comes to mean “body,” or the “core” and “center” of the body. More
completely it can mean, “The consistent component of the body or person.”
9
The ideogram nin (忍) covers several levels of significance. It can be read as shinobi or shinobu. When it
is pronounced shinobi, it has the meaning “to endure, to support, or tenacity,” and when it is pronounced
shinobaseru, it has the meaning “to hold hidden, to hide, furtive, or secret.”
In a great number of cases, the ideogram translates into the concept of patience, endurance, and
perseverance, sometimes even the idea of resignation, a kind of patience in the face of all tests. By breaking up the
ideogram “nin,” one finds two other ideograms: the heart, feelings or spirit (Kokoro; 心),* and the edge of the blade
(yaiba; 刃).

*This ideogram (心) indicates the functions of the spirit, sentimental and intellectual. This concept is used
in many cases in opposition to the body and the object. There are five great types of significance are
distinguished in the martial arts and in particular ninjutsu. These are: Keep thoughts or feelings secret,
within the spirit; spiritually adapt to every situation; accept the truth, even when it is contrary to one’s
presuppositions; always stay mentally engaged (this has a major relationship with human behaviour); focus
primarily on essential things. The left central line of the human body is where it was traditionally thought
that the spirit resided: the heart, the chest.

One can interpret the meaning of the ideogram nin in several ways. Indeed, the meaning depicts the state of
mind of one who suffers, endures misfortune, and must moreover hide, o hide one’s pain. In other words, to hone
one’s thoughts and ego like the edge of the sword, to be constantly vigilant, forming ones heart to endure. Such is
one of the many meanings of the word shinobi (忍び). (Zoughari, Ninja: Ancient Shadow Warriors of Japan, 2010,
p. 146)
A much further elaboration is continued by Dr. Zoughari for the sake of completeness below:
PSYCHOANALYSIS FOR THE MARTIAL ARTS 21

“The meaning of this ideogram also refers to a way of practice in which the will becomes as sharp
as the edge of the blade (the body, terribly effective, will be the tool of expression for the body) and
evokes, consequently, the control of the spirit in the body. One already can, using the character of nin,
understand that the ninja who acts with great patience in the greatest of secrecy.
It is possible to push interpretation more deeply, drawing from the depth of the practice of one
devoted to ninjutsu. The term ninja translated as the permanent state of ultimate patience towards all things.
It is about one existing in a permanent state that falls under the continuity of all things in the cycle of life,
regardless of religious dogma. One may include, and better understand the name Jōnin (higher patience;
忍), which means that the person lives in an ultimate state of endurance, perseverance, and permanent
patience.
Therefore, one can say that the name ninja translates as the permanent state of a person (者) who
endures and perseveres over all evils encountered. The fruit of one’s experience that rises from survival
includes understanding the profound reality that masks the heart of an enduring person.” (Zoughari, Ninja:
Ancient Shadow Warriors of Japan, 2010, p. 146)
10
Shiki (識) is oftentimes translated as “knowledge.” However, by breaking it down further, we find three
smaller kanji: koto (words; 言), oto (sound; 音), and hoko (spear; 戈). From this there are two possible meanings:
first “to gather (戠) words (言).” The other, “words 言 that sound 音 as sharp as a spear 戈.” This later interpretation
holds a deeper meaning that suggests learning of something that leaves a permanent scar or impact on the mind
(consciousness; 識).
11
“It is the dark, inaccessible part of our personality, what little we know of it we have learned from our
study of the dream-work and of the construction of neurotic symptoms, and most of that is of a negative character
and can only be described as a contrast to the ego. We approach the Id with analogies: we call it a chaos, a cauldron
full of seething expectations… it is filled with the energy reaching it from the instincts, but it has no organization,
produces no collective will, but only a striving to bring about the satisfaction of the instinctual needs subject to the
observance of the pleasure principle.” (Freud, 1933, pp. 105-6)
12
The reality principle is the psychoanalytic concept describing circumstantial reality compelling a man or
woman to defer instant gratification. The reality principle is the factual governor of the actions taken by the ego, and
always opposes the pleasure principle of the Id. Maturity is learning to endure the pain of deferred gratification,
when reality requires it. (Freud, 1933, p. 16)
13
It is currently possible to view a video on YouTube (as of April 5 th, 2013) of Dr. Kacem Zoughari. In the
video Zoughari is wearing a sweaty towel over his head to negate his vision and reduce his auditory reception. His
partner then attacks quietly from behind with a wooden sword. Zoughari easily shifts to the left in time from a
kneeling position and draws his own sword from his waist for a counterattack.
The video can currently be seen here: http://youtu.be/h42c_Pmvm8o, and if that becomes inaccessible, I
have prepared a backup of it here: http://youtu.be/T2Rp5xDEi-k. The scene in question happens around the 2
minutes and 4 seconds mark (2:04).
This would all seem unbelievable had not I been able to witness this phenomenon in person during a
seminar in March of 2011. There Dr. Zoughari demonstrated this for twenty minutes over and over, attempting to
make it more and more difficult for himself. It got to the point where he had a sweaty towel over his head to block
his hearing and sight, and an iPod playing pop music so loud that the audience could understand the lyrics to the
music playing clearly. Still, without fail, he effectively evaded the attack from behind and counterattacked for
twenty minutes in front of an audience of about thirty experienced and dumbfounded martial artists.