History, Lineages, and Legacy of Ninjutsu and the Bujinkan
A journey into Japan's unwritten history, where a mysterious past shaped a spiritual identity rooted in a profound acceptance of the unknown.
Japan's unique geography forged a culture of patience and adaptability, where harmony and a deep spiritual connection to nature shaped society, from its daily life to its martial arts.
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Tracing the evolution of ninjutsu and the traditions that inform our training and philosophy today
1 | Origins of Ninjutsu
2 | Ninjutsu Legacy
Japan's history, marked by a rhythm of isolation and selective adoption, forged a nation that adapts to change without losing its core identity.
Japan's layered spiritual landscape, a blend of Shinto, Buddhism, Confucianism and more, created a unique culture that finds the sacred in nature and a framework for harmony.
Japan's martial arts, a holistic reflection of its people's history and philosophy, where physical skill is deeply intertwined with spiritual principles and way of life.
Ninjutsu, an embodied reflection of Japanese culture, with its core principles rooted in centuries of adaptation to nature and social intelligence
3 | Hidden Lineages
4 | Takamatsu's Legacy
5 | The Bujikan's Essence
6 | Why Bujinkan Matters
Bujinkan Heritage →
ウィンブルドンの武神館武道
1 | Origins of Ninjutsu
The story of the Bujinkan cannot be told without first tracing the labyrinthine history of ninjutsu itself. Yet even here, we must proceed with caution: much of what is written in texts, passed down orally, or preserved in scrolls has layers of interpretation, gaps, and conjecture. There are truths firmly established, and then there are shadows—practices, events, and lineages that remain elusive. Our account seeks to navigate these uncertainties with humility, presenting what is known while acknowledging the unknown. Ninjutsu, broadly speaking, is the martial and strategic art traditionally associated with the shinobi, or ninja, who emerged in the Sengoku period of Japan. However, its roots extend further, drawing from older samurai traditions, local village militias, espionage practices, and regional survival techniques. What we know today as ninjutsu evolved over centuries, influenced by the shifting political, cultural, and social landscapes of Japan. It was never a monolithic art but a tapestry of strategies, methods, and philosophies, each thread shaped by geography, circumstance, and necessity. Central to this history is the notion of adaptability. Early ninjutsu practitioners were not merely warriors; they were observers of human behavior, of the natural world, and of societal structures. Techniques for stealth, deception, and intelligence gathering were intertwined with survival skills, martial competence, and philosophical understanding. These early practices, often hidden in villages and mountain retreats, laid the groundwork for what later became codified in the schools that comprise the modern Bujinkan. The lineage that eventually coalesced under the Bujinkan banner traces through multiple schools of classical martial arts (koryū), each with its own philosophy and technical vocabulary. These schools preserved specialized knowledge: taijutsu for body movement and combat efficiency, bukijutsu for weapon mastery, and ninjutsu for reconnaissance and strategic application. In studying these origins, one begins to see the Bujinkan not as the creation of a single individual but as the culmination of centuries of layered expertise. Yet even as we trace this lineage, it is critical to remember the cautionary principle: much of ninjutsu was deliberately secretive. Records were intentionally obscured, oral transmissions prioritized, and techniques often named ambiguously to protect both the practitioner and the school. What survives, therefore, is filtered through time and interpretation. As a dojo offering Bujinkan training today, we present this history not as an absolute, but as a carefully curated perspective, highlighting the continuity of practice while recognizing the vast swathes of unknowns. Finally, the geographic and cultural context is essential. Ninjutsu arose in regions such as Iga and Kōga, where local militias and samurai clans developed a nuanced understanding of terrain, espionage, and social dynamics. The knowledge that filtered from these regions over generations became a complex system, eventually reaching modern teachers who synthesized these fragments into a living curriculum. It is this curriculum, rich in historical resonance, that forms the foundation of our Bujinkan dojo, and it is here that we begin to see the continuity from ancient ninjutsu to the training offered in London today.
2 | Ninjutsu Legacy
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Following the initial emergence of ninjutsu in regions such as Iga and Kōga, the art began to take on more structured forms as political and social pressures shaped the requirements of martial skill. Feudal Japan was a landscape of shifting alliances, regional wars, and the constant movement of samurai and local militias. In this environment, survival demanded not only technical mastery but also strategic intelligence, adaptability, and discretion. The techniques that had previously been the province of small village groups gradually coalesced into the classical schools, each preserving specialized knowledge and transmitting it through generations with care and secrecy. Among these schools, those that would later influence the Bujinkan preserved a wide spectrum of skills. Taijutsu, the study of unarmed combat and body movement, was central, teaching the practitioner to maximize leverage, balance, and efficiency. Weapons training, or bukijutsu, encompassed swords, staves, and throwing implements, each adapted to real-world scenarios where conventional battlefield formations might not apply. Equally significant, though less tangible to the outsider, was the philosophical and strategic dimension—what we now broadly classify under ninjutsu proper: methods of observation, intelligence gathering, deception, and survival under duress. It is important to note that the consolidation of these classical schools was not linear or uniform. Each region, and indeed each teacher within a lineage, emphasized particular techniques or principles. Some schools specialized in espionage and unconventional warfare, others in direct combat or the subtleties of psychological engagement. This diversity is reflected in the eclectic nature of modern Bujinkan practice, which brings together multiple streams of classical knowledge while maintaining the integrity of each school’s unique contributions. The secrecy inherent to these traditions cannot be overstated. Scrolls and manuals were rare and encoded with symbolic language, oral instruction was privileged, and techniques were often intentionally misnamed or hidden to protect both the practitioner and the lineage. Students were expected to internalize principles deeply rather than merely memorize procedures. This approach ensured that knowledge survived turbulent eras, and it is this philosophy of careful, deliberate transmission that underpins the continuity seen in today’s Bujinkan system. As the centuries progressed, the martial landscape of Japan shifted. The rise of centralized power under the Tokugawa shogunate reduced large-scale warfare but increased the importance of internal clan security, intelligence, and discipline. In this period, ninjutsu practices continued, often adapted to more subtle forms of engagement, teaching skills that were not only martial but also social and philosophical in nature. This historical evolution demonstrates the resilience and adaptability of the art, and it is this same adaptive spirit that informs modern Bujinkan training, connecting practitioners in London to a living tradition that spans centuries. Finally, it is necessary to maintain perspective: much of this history exists in fragments. Our understanding is based on surviving documents, oral histories, and cross-references from related martial traditions. The Bujinkan, as it exists today, is the product of careful synthesis and interpretation, not a claim of singular authority over an art that has always been multifaceted, evolving, and partially hidden. Recognizing these nuances is essential, both for the integrity of the practice and for the respect owed to the lineages and individuals who preserved this knowledge across generations.
3 | Hidden Lineages
The early twentieth century was a transformative period for traditional martial arts in Japan. Amid social upheavals, modernization, and the aftermath of war, many classical practices faced the risk of fading into obscurity. It was in this context that Toshitsugu Takamatsu, often referred to as the “Last Ninja,” emerged as a pivotal figure in preserving and transmitting these ancient traditions. Takamatsu’s life was marked by rigorous dedication to multiple classical schools, including Togakure-ryū, Gyokko-ryū, and Koto-ryū, among others. His approach was meticulous, prioritizing not only technical excellence but also the preservation of philosophical and strategic principles that had guided these arts for centuries. Takamatsu Sensei’s transmission of ninjutsu was characterized by extreme care, patience, and an understanding of historical continuity. He maintained the confidentiality of the schools’ most sensitive techniques, ensuring they were only revealed to students who demonstrated both technical proficiency and moral integrity. This emphasis on character and ethical development was not ancillary—it was central. Students were not merely learning combat skills; they were internalizing centuries of thought on observation, situational awareness, adaptability, and the delicate balance between action and restraint. Masaaki Hatsumi, Takamatsu’s primary student and the founder of the modern Bujinkan organization, inherited this wealth of knowledge. Hatsumi Sensei undertook the formidable task of synthesizing these diverse lineages into a cohesive system, ensuring the survival of the techniques while making them accessible to a broader contemporary audience. Importantly, this was not a simplification but an integration, respecting the integrity and uniqueness of each classical school. By emphasizing principles over rote memorization, Hatsumi Sensei created a training methodology that reflects the adaptive and strategic mindset inherent to ninjutsu across centuries. Modern Bujinkan training, therefore, is the result of this careful transmission. The curriculum is structured to honor the classical foundations while allowing for practical application in contemporary contexts. Students in dojos today, whether in Japan, London, or elsewhere, are engaging with a living lineage that bridges the historical and the modern. Every technique, every principle, carries echoes of its classical origins, contextualized by the philosophies and strategies developed through centuries of experience. As always, it is essential to acknowledge the limitations of historical certainty. While Takamatsu and Hatsumi Sensei’s contributions are well-documented, much of ninjutsu’s early history remains partially obscured, preserved through oral transmission and fragmentary records. Our understanding, particularly in modern Western dojos, is shaped both by careful study of these records and by the interpretive lens through which Hatsumi Sensei synthesized them. By maintaining humility and respect for these sources, contemporary practitioners can engage with the art in a way that honors its depth, complexity, and the careful stewardship of generations past.
5 | The Bujikan's Essence
4 | Takamatsu's Legacy
Toshitsugu Takamatsu was born on March 10, 1889, in Akashi, Hyōgo Prefecture, Japan. His birth name was Hisatsugu, which he later changed to Toshitsugu. His father, Takamatsu Yasaburo, owned a match factory in Kobe and was a practitioner of Kumano Shugendo, a form of Shingon Buddhism. Yasaburo was also a Dai-Ajari (Master) in this tradition, and his dojo was named "Sakushin" (Cultivating Spirit). Recognizing his son's frail health and sensitive nature, Yasaburo decided to have him trained in martial arts from the age of nine. Takamatsu was sent to study under his maternal grandfather, Toda Shinryuken Masamitsu, a renowned martial arts master and head of several traditional Japanese martial arts schools, including Gyokko-ryū, Koto-ryū, and Shinden Fudō-ryū. Toda was also a Samurai from the Iga region whose ancestors were Ninja, though this lineage became known only after Takamatsu's death. Kogakure Under Toda's rigorous training, Takamatsu developed exceptional martial skills. By the age of 13, he had achieved Menkyo Kaiden (full transmission) in multiple schools. Contemporary journals describe incidents where Takamatsu, despite his youth, was challenged by multiple martial artists and emerged undefeated. One widely cited event involved him being confronted by a group of sixty assailants at once; a journalist who witnessed the encounter published the story in a Japanese newspaper, and the account remains accessible today. Genbukan Honbu Beyond combat, Takamatsu cultivated an extraordinary breadth of knowledge. He was well-versed in multiple martial arts and also in spiritual and scholarly pursuits. His understanding of Buddhist and Shinto teachings, esoteric rites, and ancient scriptures earned him recognition at the national level, even being entrusted with overseeing spiritual practices in certain capacities within Japan. Simultaneously, he mastered the Amatsu system of traditional Japanese medicine, integrating healing, anatomy, and energy work into his broader martial methodology. These skills became foundational to the Bujinkan tradition, ensuring that Ninjutsu was not solely a physical discipline but a comprehensive system encompassing body, mind, and spirit. It was in this context that Masaaki Hatsumi first met Takamatsu. The young Hatsumi, intimidated by the sheer presence and reputation of his teacher, quickly realized that Takamatsu would not allow entry into the study of Ninjutsu without first learning the medicinal and spiritual foundations. Hatsumi accepted these conditions, understanding that mastery of Amatsu and related knowledge was a prerequisite for the deeper teachings. For approximately fifteen years, Hatsumi traveled great distances to train personally under Takamatsu, absorbing all that his teacher could impart. Takamatsu, who had accumulated mastery over numerous Ryuha (martial schools), collected and unified them under the concept of the Bujinkan. Hatsumi inherited this legacy, eventually incorporating additional Ryuha into the system and shaping it into the structure seen today. The modern Bujinkan encompasses nine primary schools: Togakure-ryū, Gyokushin-ryū, Kumogakure-ryū, Kotō-ryū, Gyokko-ryū, Kuki Shinden-ryū, Shinden Fudo-ryū, Takagi Yoshin-ryū, and Gikan-ryū. Each school represents a unique approach to martial technique, strategy, and philosophy, yet all are woven together under the cohesive framework established through the Takamatsu-to-Hatsumi transmission.
Following this foundation, the Bujinkan traces its living lineage to Takamatsu Toshitsugu, whose dedication preserved the ancient ryuha that might otherwise have been lost, and to Masaaki Hatsumi, who continues to guide its evolution into the present day. From this foundation emerged a system encompassing nine distinct schools, each carrying centuries of knowledge, strategy, and subtle insight. The Bujinkan is not merely a collection of traditions; it is the embodiment of a vision to unify diverse teachings into a coherent, living practice. The nine ryuha of the Bujinkan—Togakure-ryu, Gyokko-ryu, Koto-ryu, Kukishinden-ryu, Takagi Yoshin-ryu, Gikan-ryu, Gyokushin-ryu, Shinden Fudo-ryu, and Daito-ryu Aiki-jujutsu—together provide a comprehensive spectrum of martial skill. Unlike systems limited to grappling, striking, or armed combat alone, the Bujinkan’s schools collectively address every aspect of human confrontation, blending armed and unarmed techniques, single and multiple opponents, and a wide variety of modalities. Togakure-ryu, with its emphasis on subtlety and concealment, contrasts with Kukishinden-ryu, which emphasizes resilience and adaptability under pressure. While each school brings a unique perspective, their integration forms a complete and coherent system, where the sum is far greater than its parts. The Bujinkan exists as an integrated system, a living experience that transcends any single technique or style. While it draws on the legacy of nine traditional ryuha, the essence of the Bujinkan is not in cataloging moves or following rules, but in absorbing the feeling behind them. Each school contributes to a unified understanding, creating a depth of perception and adaptability that emerges naturally through practice. It is in this integration—where diverse influences merge into a coherent way of moving, responding, and being—that the Bujinkan finds its unique strength. Within this framework, the practice addresses all forms of confrontation. It encompasses unarmed encounters, armed engagements, single opponents, and multiple attackers. It does not restrict itself to one type of movement or strategy; rather, it cultivates the ability to read situations, adjust instinctively, and engage effectively regardless of circumstances. The practice trains awareness, timing, distance, and adaptability, not as abstract exercises, but as living principles that apply to real human interactions and challenges. Yet the Bujinkan is far more than a method of fighting. Through careful cultivation, it becomes a path of self-discovery. It invites reflection on one’s inner life, fosters patience, clarity, resilience, and ethical discernment. The same principles that guide movement and response extend into thought and perception, encouraging a fuller understanding of self and the world. As the practice deepens, practitioners often discover capacities they were unaware of, gaining insight into both personal potential and the subtle dynamics of life itself. Health, alignment, and well-being are also part of this holistic journey. Awareness of the body and its function, understanding of energy, and knowledge of restorative methods contribute to longevity and vitality. The integration of these elements ensures that the Bujinkan nurtures not just physical skill, but the overall functioning of mind, body, and spirit. Ultimately, the Bujinkan is a process of becoming. It empowers those who follow it to cultivate strength, clarity, and resilience, and to uncover a sense of purpose beyond the dojo. As Hatsumi emphasizes, all formal learning must eventually be set aside to allow the true self to emerge. In this way, the Bujinkan is not merely a practice—it is a medium through which a human being grows fully, engaging with the world with insight, adaptability, and presence. It is a living tradition that carries the legacy of the ryuha, yet remains entirely focused on the evolution of the practitioner as a complete, aware, and capable person.
When approached from the outside, the Bujinkan can be difficult to categorize neatly within the conventional boxes of martial arts. It is neither solely a striking system, nor a grappling system, nor simply a weapons discipline. Instead, it is a broad martial framework, drawing from centuries of combative practice, in which the study of one dimension naturally flows into the study of others. At its core, Bujinkan taijutsu emphasizes the body itself as the primary weapon. Students learn how to move in ways that conserve energy, exploit natural biomechanics, and adapt to sudden changes. Within this framework, striking, kicking, throwing, locking, and grappling are not taught as isolated categories but as interdependent expressions of the same principles of distance, timing, and balance. A strike can seamlessly become a throw; a throw can transition into a joint lock; a lock may create the opening for escape or counterstrike. The aim is adaptability rather than specialization. Weapons training extends these principles rather than replacing them. Traditional Japanese weapons—such as the katana, bō (staff), hanbō (half staff), and tantō (knife)—feature prominently in study, but the Bujinkan approach does not treat each as a closed discipline. Instead, the concept is that once the principles of distance, timing, and leverage are understood, they can be applied across weapons of any type. A bō can teach the range of a spear; a hanbō can echo the mechanics of modern improvised objects; a short blade can mirror the principles of empty-hand striking. In this sense, weapons study is less about memorizing specific kata and more about cultivating a transferable adaptability. Importantly, the Bujinkan does not isolate “armed” from “unarmed” practice. Rather, the two inform one another. Grappling informs the way one handles a weapon at close range; striking informs the way one generates force through a blade or stick. This interconnectedness creates a martial environment where students learn to perceive the underlying structures of conflict, rather than memorize set responses. Training also emphasizes positioning, footwork, and spatial awareness as decisive factors. Instead of meeting force with force, practitioners are taught to enter, evade, or redirect. This is as true when dealing with an armed opponent as it is when dealing with an unarmed one. The principles that underpin the Bujinkan are therefore universal: balance, timing, adaptability, and the capacity to respond fluidly rather than rigidly. From an external perspective, one could say the Bujinkan encompasses striking, grappling, throwing, joint manipulation, and weapons use. But from within, the more accurate description is that it encompasses movement as a whole—movement of the body, of the opponent, of the weapon, and of the environment. This holistic dimension is what has allowed the Bujinkan to retain continuity with historical martial practice while still being relevant for modern students who seek to understand both the technical and philosophical aspects of martial arts.Because the Bujinkan, unlike many martial systems, is not about collecting techniques or memorising endless combinations. Its adaptability and depth of study allow you to move past fixed forms and into a state where your body and mind respond instinctively. This means you are not bound by what you “remember” in the moment, but instead able to perceive danger, assess it, and act appropriately—whether the challenge is physical, mental, strategic, or even emotional. In everyday life, this can mean handling stressful situations with calm clarity, navigating conflicts without panic, and making decisions with sharper awareness. In real dangerous encounters, it can mean survival. And for those who go deeper, Bujinkan training extends into protecting your health and sustaining your well-being, so that the art is not just about fighting, but about living more completely. This is also why Amatsu is so important. It carries the medical and healing knowledge that has always been interwoven with these teachings, keeping the body balanced and capable. Please find out more here > [link to Amatsu section].
6 | Why Bujinkan Matters
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