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 Evolution

Amid modernization and war, classical martial arts nearly vanished, yet their spiritual, medical, and combative essence survived through hidden lineages.

Takamatsu’s life fused martial mastery, spiritual insight, and medical knowledge, preserving multiple lineages and laying the foundation for Bujinkan’s living tradition.

The Bujinkan unites diverse martial traditions into a living system, blending combat, strategy, and holistic knowledge for adaptable skill and personal development.

Bujinkan training develops practical skills, personal insight, and holistic awareness, blending Ninja and Samurai traditions with taijutsu, strategy, and cultural depth for real-world adaptability.

3 | Modern Heritage

4 | Takamatsu's Legacy

5 | Bujikan Heritage

6 | Bujinkan in Practice

Bujinkan Heritage →

ウィンブルドンの武神館武道

1 | Origins of Ninjutsu

Due to the incredibly complex depths of this subject, our account tries, as humbly as possible, to share what little we have been able to gather about these uncertainties, without claiming to be experts, and we encourage readers to consult historians and other knowledgeable voices for a more accurate understanding. The story of the Bujinkan cannot be told without first tracing the labyrinthine history of ninjutsu itself. Yet, we must proceed with real 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 with lineages that remain elusive.

Ninjutsu, broadly speaking, is the martial and strategic art traditionally associated with the shinobi, or ninja, who appear to have emerged during Japan’s Sengoku period. However, its roots extend further, drawing from older samurai traditions, local village militias, espionage practices, and regional survival techniques. Takamatsu Sensei and Hatsumi Sensei have noted that the ninja, or the art of perseverance, has been embedded in human nature since the beginning of time, and that ninja have always existed. What we know today as ninjutsu evolved over centuries, shaped by the shifting political, cultural, and social landscapes of Japan. It was never a monolithic art but a tapestry of lineages, strategies, methods, and philosophies, each thread influenced by geography, survival, and more.

Central to this history is the notion of survival and endurance. It is said that early ninjutsu practitioners were not former warriors; in most cases, they appear to have been ordinary people who, out of necessity, developed survival skills using local resources. Togakure Ryu, for example—one of the main ninjutsu lineages in the Bujinkan—is known for hands-and-feet metal claws called shuko (手甲), which were originally tools used by local people, mostly lumberjacks, for climbing trees and were later adapted for battle situations. Practices of stealth, deception, and intelligence gathering were intertwined with survival skills, martial competence, and philosophical understanding. Although not all ninja lineages were necessarily rooted in the same settings—sometimes even originating from samurai, who belonged to a different social caste than the local people—their early practices, often hidden in villages and mountain retreats, laid the groundwork for what later became codified in the schools that comprise modern ninjutsu, as practiced in the 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 specialised knowledge. Due to the profound spiritual and cultural framework of Japan, as discussed in the Origins and Spirituality sections, the ninja (like the general population) applied this knowledge by incorporating sacred traditions into their approach to survival and life, extending to all areas of life, including forecasting, political knowledge, astrology, and especially medicine, with the Amatsu tradition being closely linked, as explored in our dedicated section, and more. In studying these origins, one begins to see the Bujinkan not as the creation of a single martial art, but as the culmination of multiple arts, philosophies, and skills developed over 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 in London, and it is here that we begin to see the continuity from ancient ninjutsu to the training offered today.

2 | Ninjutsu Evolution

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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 were lineages later influential in the Bujinkan, such as Togakure Ryū, Gyokko Ryū, and Koto Ryū. Historical research, including work by Sean Askew, points to figures like Momochi Tanba, Fujibayashi Nagato, and Hattori Hanzō as pivotal commanders within the Iga region, whose families and networks maintained and transmitted ninjutsu knowledge. Some evidence even suggests that identities could be fluid: for example, historical records hint that Momochi and Fujibayashi may have been connected, reflecting the secrecy and strategic obfuscation typical of shinobi families. Such practices ensured survival during conflicts like the Tenshō Iga no Ran, when many ninja fled, went into hiding, or assumed new identities, later consolidating knowledge into manuals like the Bansenshukai. Taijutsu, the study of unarmed combat and body movement, was central, teaching practitioners to maximize leverage, balance, and efficiency.

Weapons training (bukijutsu) encompassed swords, staves, and throwing implements, adapted to unconventional scenarios where traditional battlefield formations might not apply. Equally significant were the philosophical and strategic dimensions—methods of observation, intelligence gathering, deception, and survival under duress—which formed the heart of ninjutsu practice. The consolidation of these classical schools was neither linear nor uniform. Each region, and even each teacher, emphasized particular techniques or principles. Some schools specialized in espionage and psychological tactics, while others focused on combat or survival. This diversity is reflected in the eclectic nature of modern Bujinkan practice, which integrates multiple streams of historical knowledge while maintaining the integrity of each school’s contributions. Secrecy was crucial.

Scrolls and manuals were rare and encoded with symbolic language; oral instruction was privileged, and techniques were often intentionally obscured to protect both the practitioner and the lineage. Students internalized principles rather than merely memorizing procedures, ensuring that knowledge could survive turbulent eras. As centralized power rose under the Tokugawa shogunate, large-scale warfare decreased, but internal security, intelligence, and discipline remained critical. Ninjutsu adapted, emphasizing subtle engagement, strategic insight, and philosophical awareness.

Modern Bujinkan training continues this legacy, connecting practitioners worldwide to a living tradition preserved through centuries of careful transmission. Finally, it is necessary to recognize that much of this history exists in fragments. Our understanding relies on surviving documents, oral histories, and research from scholars such as Sean Askew. The Bujinkan, as it exists today, is the result of careful synthesis, reflecting an art that has always been multifaceted, adaptive, and partially hidden. Appreciating these nuances honors the individuals and lineages who safeguarded this knowledge across generations.

3 | Modern Heritage

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.

Beginning with the Meiji Restoration in 1868, Japan rapidly shifted from a feudal society to a modern nation-state. The samurai class was dismantled, along with the social structures that had sustained classical martial traditions. The Haitōrei Edict of 1876 banned the carrying of swords, military roles were reorganized, and the social significance of traditional warrior training declined sharply. Many koryū schools had relied on samurai patronage or temple networks, and when these supports vanished, their student numbers fell dramatically. By the late 19th and early 20th centuries, in the drive to modernize Japanese society along Western lines, many traditional arts and crafts, religious and spiritual practices, and martial activities were suppressed or altered.

Traditional martial arts, which had served practical battlefield purposes, were deeply connected to the understanding of human nature, as well as spiritual and medical practices preserved by martial lineages to prevent them from being lost. These lineages held profound knowledge, but political pressures sought to suppress tradition and create new martial systems centered on socially superficial activities such as sport. Consequently, commissions were established to formalize new arts, and disciplines such as judo, kendo, aikido, and later modern karate were presented under labels like “physical education,” “personal discipline,” “gentlemanly sports,” or “national identity,” designed to appeal to public opinion. In this transformation, the essence of true martial arts was largely lost.

Classical systems that had developed enlightening spiritual paths, preserved medical knowledge, and guided practitioners in overcoming ego and cultivating awareness were reframed as compartmentalized social practices, sold as education, discipline, and sport. This shift created practices that could be genuinely dangerous, emphasizing competition, winning, ego, and sport-related injuries, while leaving practitioners unprepared for real-life combat and fostering a false sense of safety. The depth, subtlety, and transformative power that once defined martial practice were stripped away, leaving only superficial techniques and risky hobbies.

Wartime pressures—including the Sino-Japanese War, Russo-Japanese War, and World War II—further prioritized mass military training over traditional study, leaving little room for smaller schools to survive. As a result, many classical arts disappeared, adapted into new forms, or continued quietly through selective, private transmission.

It was during this period that our great-grandmaster Takamatsu’s legacy (more of which you can find in the next chapter) went underground, preserving the true essence of budō, spiritual practice, medical knowledge, and all other heritage that had been passed down for millennia. By remaining hidden, our ninjutsu heritage survived the modernization of Japan, preserving the authentic nature of the art in all its aspects. When the time was right, Masaaki Hatsumi inherited the Bujinkan lineage and brought this living tradition back into the world, allowing it to flourish in the present day, as can be seen in many dojos worldwide, including our Dharma Dojo in Wimbledon.

5 | Bujikan Heritage

4 | Takamatsu's Legacy

Toshitsugu Takamatsu was born on March 10, 1887, in Akashi, Hyōgo Prefecture, Japan. His birth name was Hisatsugu, which he later changed in pronunciation to Toshitsugu while retaining the same kanji. His father, Takamatsu Yasaburo owned a match factory in Kobe and practiced Kumano Shugendō, a branch of Shingon Buddhism (for more information on Shugendō, please see the Shugendō section on our Spirituality page). Recognizing his son’s frail health and sensitive nature, Yasaburo arranged for him to study martial arts from the age of nine under his maternal grandfather, Toda Shinryuken Masamitsu.

Toda, a ninja/samurai from the Iga region with ancestral ties to ninja, was a Sōke of several martial traditions, including Shinden Fudō-ryū, Gyokko-ryū, Koto-ryū, Kumogakure-ryū, Gyokushin-ryū, and Togakure-ryū. His dojo in Kobe, above which hung a plaque reading “Shindenfudō-ryū Jūtaijutsu,” was a hub of rigorous training, blending combat, philosophy, and spiritual cultivation. Under Toda’s guidance, Under Toda’s guidance, Takamatsu mastered multiple schools of martial arts by the age of 13. Training was intense and often cruel, so much so that he would refer to it as 'the slaughterhouse.'

Around the same time, he began studies at the English School and the Chinese School of Classics in Kobe and entered the Takagi Yoshin-ryū under Mizuta Yoshitaro Tadafusa, earning Menkyo Kaiden at age 17. Another critical teacher was Ishitani Matsutaro Takekage, who taught Takamatsu Kuki Happo Biken no Jutsu and elements from other martial schools including Gikan-ryū Koppojutsu and Shinden Musō-ryū. A remarkable incident during this period illustrated Takamatsu’s composure and courage: when a fire broke out in the match factory dormitory, he calmly soaked a gi jacket in water, donned it, and used a hanbō to knock down sliding walls, preventing the fire from spreading and saving the workers. Ishitani, observing, remarked on Takamatsu’s greatness and passed away shortly afterward with his head in Takamatsu’s lap. In 1909, at age 22, Takamatsu received his Menkyo Kaiden from Toda shortly before his grandfather’s death.

Shortly after Toda's passing, Takamatsu traveled to China via Korea to test his martial abilities. There, he mastered up to eighteen Chinese and Korean martial arts, survived numerous life-or-death encounters—including one where he rolled, retrieved a sword, and cut down a charging mounted soldier before the man could fire his pistol—and taught martial arts to over a thousand students at an English school. By age thirty, he had fought twelve lethal challenges and seven formal competitions without losing.

Returning to Japan in 1919, Takamatsu was ordained at the Tendai temple on Mt. Hiei in Kyoto and later became one of its abbots. Though he claimed not to be overtly religious, he was deeply attuned to spiritual principles and possibly ordained in multiple traditions. He also mastered the Amatsu system of traditional Japanese medicine, integrating healing, anatomy, and energy work into his broader martial methodology—an essential foundation of the Bujinkan system.

Takamatsu later advised on the movie Shinobi no Mono, teaching Bojutsu to actors, and in his later years ran a small tea house and hotel in Kashiwara, Nara, where he continued to instruct select students. In the 1950s, Masaaki Hatsumi became his student, traveling long distances weekly for fifteen years to study under him. Hatsumi recalled that Takamatsu was an intimidating figure whose instruction required mastery of both martial practices and the spiritual-medical foundations of the art. One year before his death, Takamatsu entrusted Hatsumi with the entirety of his knowledge, confident in his student’s ability to carry on the lineage.

Takamatsu passed away on April 2, 1972, at the age of 85. Even in his later years, he remained active, walking approximately eight miles daily with his twenty Spitz dogs and painting for relaxation. Through Takamatsu’s life, the modern Bujinkan inherited a legacy that integrated multiple Ryuha, including Togakure-ryū, Gyokushin-ryū, Kumogakure-ryū, Koto-ryū, Gyokko-ryū, Kuki Shinden-ryū, Shinden Fudō-ryū, Takagi Yoshin-ryū, and Gikan-ryū, each preserving unique strategies, techniques, and philosophies. His story illustrates the convergence of martial skill, spiritual, medical insight and much more, and unwavering dedication, offering a living bridge from the classical traditions of Japan to contemporary practitioners worldwide.

The Bujinkan system we study brings together a wide range of martial traditions, making it far more than a single form of fighting style. By uniting multiple real-life battle traditions—millennia-tested survival solutions from ninja and samurai lineages—it incorporates almost all the practices required for comprehensive training in survival. Over the centuries, this integration evolved into a system that historically encompassed knowledge in many areas of life, including spiritual practices, traditional medicine, healing, astrology, governance, forecasting, and more. While some of these historical aspects are not the focus of modern training in mainstream practice, they illustrate the depth and breadth of the traditions that inform the system and provide context for its holistic approach

The extensive curriculum collected through these diverse schools and traditions gives the Bujinkan a rich historical foundation, enabling a unique perspective on martial practice and human development. Through the combined expertise of the nine martial arts that comprise the Bujinkan, training can cover mental preparation, nutritional and physical conditioning, striking, kicking, grappling, close-quarters combat, open-field engagements, large-scale fighting, unarmed and armed techniques, and a vast array of weapons. Beyond the physical, the system emphasizes strategy, timing, positioning, stealth, and adaptability, cultivating skills that extend into broader problem-solving and situational awareness. At our dojo, we also integrate principles of Amatsu, the traditional system of Japanese medicine that offers insight into human nature, natural healing processes, and—most importantly—enhancement of understanding of body movement, or taijutsu.

This aspect of the curriculum reinforces a holistic understanding of the human body, connecting martial practice with health, longevity, and overall well-being. The Bujinkan’s versatility is one of its defining features. It is designed not as a rigid set of techniques, but as a flexible framework that develops both practical combat ability and broader personal development. Students learn to adapt techniques fluidly, responding to changing circumstances with natural reactivity through the “feeling” and connection with nature. The diversity of the nine martial arts ensures that practitioners gain exposure to multiple approaches, philosophies, and tactical perspectives, building a well-rounded and adaptable skill set.

In essence, the Bujinkan is more than a collection of martial techniques. It is a living system that connects centuries of knowledge—from battlefield tactics to personal discipline, spiritual and health practices for self-development and well-being, and strategic thinking—ensuring that every practitioner benefits from the wisdom of generations while developing skills that are relevant to modern life.

In practical terms, the Bujinkan is a martial art designed to deal with real life. It focuses on practicality, adaptability, and real-world application, developing well-rounded abilities for handling single or multiple opponents, armed or unarmed, across a wide range of fighting scenarios. Instead of specialising in just one area such as striking, grappling, or locking, training covers all of these and more, including weapons, strategy, mindset, and, in our dojo, principles of traditional medicine. This is real martial training, not a competitive sport or a performance art.

The system draws from nine historical Japanese schools, each contributing expertise in unarmed combat, weapons, strategy, and movement. These nine schools represent a blend of Ninja and Samurai traditions preserved in their original form, and include Togakure-ryu, Gyokko-ryu, Koto-ryu, Shindenfudo-ryu, Kukishinden-ryu, Takagi Yoshin-ryu, Gikan-ryu Koppo, Kumogakure-ryu, and Gyokushin-ryu.

The aim is to teach students how to move efficiently and respond effectively to unpredictable situations rather than rely on fixed techniques. Training begins with taijutsu, the study of natural body movement. This goes far beyond punching and kicking, encouraging students to develop a deeper awareness of how they interact with others, their surroundings, and nature itself. Our approach develops not only physical ability but also personal insight. In line with Japanese tradition, Bujinkan training can draw practitioners into a process of self-discovery, allowing for a deeper understanding of oneself and the world.

Hatsumi Sensei often said that to become a true martial artist one must overcome dualism and overcome death. These are profound ideas that connect to the rich philosophical and cultural Oriental heritage that shaped Japanese martial traditions, drawing influences from Taoism, Buddhism, Vedic philosophy, Shintoism and more. We explore these topics in more depth in the Spirituality section of our site for those who are interested. This part of the training isn’t about promoting any belief system or requiring anyone to adopt specific views. It simply provides the historical and cultural background from which the art developed, and each practitioner is free to interpret and take from it whatever is personally meaningful to them, or nothing at all. However, this reflects the Bujinkan’s uniquely open and personal approach to growth.

It is impossible to ignore how, in the West, many martial arts have become focused solely on practical fighting, leaving behind the heart of the tradition from which they came by ignoring the tapestry of their depth. These arts were shaped not just by technique in a mechanical way, but by culture, values, and a way of being and living in the world—a connection to something deeper that gives the training its true meaning. While these aspects are never imposed and do not replace the martial practice itself, they naturally belong to the art. They help preserve its spirit, honor the culture it comes from, and allow practitioners to experience the richness and depth that gave the art life in the first place. In our dojo, we make every effort to ensure that these deeper values are transmitted and not lost. This especially includes the traditional Japanese medicine inherited in our Bujinkan lineage, which forms a fundamental part of our tradition and is described on a separate page.

These principles highlight how training can offer more than just practical skills. It can become a personal journey that enriches life on many levels—supporting not only the practitioner’s development but also benefiting loved ones and the wider world. Through taijutsu, students learn to manage distance, timing, and balance to deal with situations without relying on size or strength. Weapons training is then introduced as a natural extension of these same principles. Students study traditional and modern weapons such as the sword, staff, and knife, as well as improvised tools like pens, keys, or glasses—ordinary objects that can be adapted for survival in unexpected situations.

The underlying movement and strategy stay consistent whether armed or unarmed, which is why weapons training enhances overall ability rather than standing as a separate discipline. Classes are cooperative, not competitive. Training develops gradually to build natural movement and understanding, then progresses to more dynamic practice. Sessions are structured to suit people of all levels, abilities, and personal limitations.

This builds real adaptability and prepares students to face unpredictable situations without the artificial rules or pressures of sport. Bujinkan training also sharpens situational awareness—of the environment, of others, and of one’s own state under pressure. These skills often carry over into daily life, improving confidence, focus, and calmness in difficult situations. The dojo atmosphere is built on care, compassion, and mutual respect.

We train as a community, supporting each other’s growth while contributing positively beyond the dojo. Our dojo is free and open, aiming to provide a nurturing environment that benefits both individuals and the wider community. Bujinkan is a practical martial art built on consistent, thoughtful training. Whether someone trains for self-defence, personal development, or a deeper connection to traditional martial arts, the purpose remains the same. We aim to go beyond physical technique, creating something that enriches lives and strengthens our community in a meaningful way.

6 | Bujinkan in Practice