Jikishinkage-ryū from Edo to Taishō

気剣体一

気剣体の一致を会得したとき、剣術の極意は全う するのである。

When one has mastered the harmony of spirit, sword, and body, they will have achieved the ultimate goal of swordsmanship.

Jikishinkage-ryū, which was quite small at its inception and influenced more than one deep tradition over time, grew in the late Edo period to a very large size, where some of its original character was very likely lost in its most prolific branches of practice.

The lineage of what is considered today the main line of Jikishinkage-ryū was very likely broken with the death of its 14th headmaster, Sakakibara Kenkichi. Sakakibara had issued several upper level licenses in the art over time, but his chosen successor was killed in battle at the end of the Edo period. Sakakibara's later life dōjō was famous for sparring and would only do traditional kata practice periodically, or at the very least emphasized it much less than they did jigeiko and shiai. Practices such as yawara and sojutsu in this line of practice were lost over time — telling, because Matsumoto Bizen no Kami, the founder of Jikishinkage-ryū, was most famous as a spearman.

It is said by Ishigaki and Iwasa that Yamada Jirokichi had to go to another line, the Fujiwara-ha, to learn the upper level kata after Sakakibara's prassing. For all we know, much of what is done in what is called the mainline or standard line of Kashima-shinden Jikishinkage-ryū practice today might be drawn from that Fujiwara line and not Sakakibara's. I mention this because of the pride Jikishinkage-ryū practitioners take in referring back to famous kenshi such as Sakakibara, who was bodyguard of the last Tokugawa shogun and keeper of Edo castle.

Yamada's menkyo kaiden, according to Iwasa Minoru, was stamped by Sakakibara's widow after Sakakibara died. According to Ishigaki, the document has siddham characters towards it end reading kanman – a reference to intuition and fudoshin – used in the Fujiwara line instead of the siddham characters for A-Un used in the Odani line Sakakibara was part of. So, Yamada potentially copied from a Fujiwara example he found ( versus Sakakibara having drawn a license up for him but not stamping it due to illness or circumstance ). It may also be the case that Yamada never saw a menkyo-kaiden from Sakakibara or others in that line, as he would potentially have included the A-Un character choice on his own. Or, was the choice quiet homage to where he completed his training under Saito Akinobu after Sakakibara's passing? We may never know, but if true, then in the strictest sense, the main line of Jikishinkage-ryū ended at that moment.

その斎藤明信から山田次朗吉が明治四十二年前後の 二年間に渉って法定四本之形などの奥儀を受けたのは 事実のことだから、彼はこの時受けた伝書中のカンマ ソの文字を榊原伝も同様と思い込んでしまったのでは ないだろうか。 [1]

Yamada Jirokichi is said to have received the secret teachings of Hōjō and other kata from Saito Akinobu over a period of two years around the year 1909. Therefore, it is possible that Yamada Jirokichi misunderstood the siddham characters in the instructions he received at that time to mean the same as those in the Sakakibara instructions

In the sense of traditions as flows through time, if this narrative is true, we can say a new modern branch started with Yamada Jirokichi. The dominant narrative is that Sakakibara named Yamada before he died, but this is a subject of debate among surviving lines of Jikishinkage-ryū — including those that passed through Yamada. I respect his efforts to preserve Jikishinkage-ryū. Yamada Jirokichi was a great scholar of Kendō and well respected — his books on the history of Japanese swordsmanship, both older styles and kendo, seem monumental in their scope. I have in particular found his 1927 book on Jikishinkage-ryū very useful. He wanted to increase the martial vigor of Kendō instruction as it spread, and associated to his efforts and those of others, Hōjō clubs were founded where Kendō ka would practice the foundational kata of Jikishinkage-ryū in order to develop what they felt was martial vigor.

One example of what may be a modern innovation is the harsh breathing associated to foundational Jikishinkage-ryū practice. Jikishinkage-ryū documents contain the following passage:

反面、己自身にも虚実二気が生じることを忘れては ならない。その為には己の息の出し入れを察知されな いよう充分心掛け、平素から荒い呼気を押え、7の気 とウンの気が一つに合い和する修練を積まねばいけな [1]

We must not forget that we also have two energies, real and false. We must be careful not to let others notice when we breathe in and out, and we must practice suppressing rough breathing and harmonizing the seven energies and the a-un energies into one.

Given the teaching above, I wonder if the loud kiai and ibuki style breathing found in the main lines of contemporary Jikishinkage-ryū were actually a later invention, that became out of balance over time in a desire to instill proper fighting spirit to a very large audience (e.g., first at Sakakibara's dojo and then later the many people learning Kendō in the early 20th century who did not come from samurai backgrounds).

End Notes

1. 小笠原源信斎『真之心陰兵法目録』寛文 10 年, 真之心陰兵法免状』寛文 13 年，小田原市立図書館蔵
2. Karukome Yoshitaka, Sakai Toshinobu: An analysis of the formation of Jikishinkage-ryū in relation to its lineage and transmission. 武道学研究 47―3: 119―138, 2015. 原著.
3. Ishigaki, Y., 1992. Kashima Shinden Jikishinkage-ryū Gokui Denkai 鹿島神伝直心影流極意伝開. Shinjusha.