(Flawless) Flawless Fighters Faction
Ranking System
Paid leave - Allowed inactivity for 1 month or more, leader notified.
Recruit - clan member for less than 1 month. (trial)
soldier - clan member for 1 month.
sage - clan member for 2 months.
Mercenary - clan member for 3 months.
ninja - clan member for 4 months.
Master sensei - clan member for 5 months.
Assassin - clan member for 6 months.
ninja Assassin - clan member for 1 year.
Flawless Fighter - Clan member for 1 year + 10th Dan
God of war - Clan member for 1 year + Master Belt
Tori-Legend - Clan member for 1 year + Custom Belt
Clan logo by: xCaptKillx
You can message me in the discord server to request clan art
If you're a member, you get war perms, all clans members should be allowed to war. so here, we do just that.
the path of the ninja
1. Know the wisdom of being patient during times of inactivity.
2. Choose the course of justice as the path for your life.
3. Do not allow your heart to be controlled by the demands of desire, pleasure, or dependence.
4. Sorrow, pain, and resentment are natural qualities to be found in life. Therefore, work to cultivate an immovable spirit.
5. Hold in your heart the importance of family loyalty, and pursue the literary and martial arts with balanced determination.
Remove anger to preserve personality. Much effort is required to be patient instead of angry. So one must foster one’s personality and humility.
Remove too much thinking to preserve the nerves. Don’t spend too much time thinking about trivia because you will become irresolute. So think less and develop strong nerves.
Remove too much speech to preserve the spirit. Refrain from chattering too much and instead store up the power of your spirit.
Remove desire to preserve the heart. The problems of the mind are like this: I want this or I want that, or I want to be rich and in high society, etc. So every effort must be taken to remove these desires and in turn cultivate a good mind and heart.
The Tibetan Tantric lore teaches the doctrine of mikkyo, or "secret knowledge." The concept is that all physical aspects of existence originate from the same source and are in essence one of five elements. The five elements are:
Ku: The emptiness or nothingness from which all things assume their forms
Fu: The Wind (or gaseous elements)
Ka: The Fire (or energy releasing)
Sui: The Water (or fluids)
Chi: The Earth (or solids)
By studying the relationships of these elements in nature, the Ninja learns how to become a more natural and balanced being, more conscious of personal power and responsibilities in the stream of life. To the Ninja, these elements also represent human life.
In the human body, sui represents the body fluids and those aspects of the body that provide suppleness and flexibility. Chi equals the bones, teeth, muscles, and other solid body tissues. Ka is seen as metabolism and is experienced as body warmth. Fu corresponds to the breathing cycle--the movement of air into and out of the body and then out and into the breathing cycles of others. Ku manifests itself as speech and the ability to communicate.
The five elements around us are also paralleled in the stages of elevation of the personality. We all move up and down from one element of influence to another. Westerners refer to the effects of our changing consciousness as "moods."
Chi, the earth level, is the most base of the elements. While in a state of chi we are conscious of our own solidity and stability. We resist change or movement--like a rock. Chi is centered at the base of the spine and is associated with the color red.
Sui, or water is the next highest level of our physical personality. Under its influence we are conscious of our own emotions and the fluid parts of the body. Sui is characterized by reactions to physical changes and adaptability to our surroundings. Like plants we are capable of independent movement and growth. We react to stimuli, and yet we are incapable of controlling our environment. When our personalities are under the influence of the water element, we react to what we encounter, and we are oriented toward the heavier emotions. Sui is centered in the lower abdomen and is associated with the color orange.
Ka, fire is the third highest element. When under its influence we are aggressive. (Aggression in this sense refers to energy, and is not intended to carry negative or violent connotations.) We experience feelings of warmth, enjoyment, and direct control over our environment, as wild animals do. We are aware of our reasoning faculties. Ka is centered at the lower tip of the breast bone and is associated with the color yellow.
Fu, wind is the fourth level. Under its influence we are aware of our own intellect, magnanimity, and feelings of wisdom and love. Human beings are the highest example of the wind principle; we are capable of contemplation, understanding, and love. Fu is centered in the middle of the chest and is associated with the color green.
Ku is the highest of the physical elements. In the personality, the ku emptiness brings about creative abilities, and the capability to direct any of the four lower elements. Ku, the source of all elements, is centered in the throat, and is associated with the color blue.
I should stress that no one element of influence is inherently better or worse than another. In fact, one of the greater reasons for studying the effects of the influence centers is to realize the impossibility of assigning arbitrary value judgments to our emotions and experiences. Every emotion in the wide range of moods available to the human being can be seen as more or less appropriate in some given situations. This is in contrast to the stress-causing Western notion that there are appropriate and inappropriate norms governing emotions and reactions.
There are, however, those times when a particular emotion may be regarded as negative or positive based on its effectiveness in a particular situation. Appropriateness in the situation is not only determined by one's mood (element of influence), but also by the behavior used to express the mood.
In Ninjutsu, fighting is utilizing the five elements in harmoniously dealing with danger. To reach this level of ku requires much training and discipline.
The path of the samurai:
I. Rectitude or Justice
Bushido refers not only to martial rectitude, but to personal rectitude: Rectitude or Justice, is the strongest virtue of Bushido. A well-known samurai defines it this way: ‘Rectitude is one’s power to decide upon a course of conduct in accordance with reason, without wavering; to die when to die is right, to strike when to strike is right.’ Another speaks of it in the following terms: ‘Rectitude is the bone that gives firmness and stature. Without bones the head cannot rest on top of the spine, nor hands move nor feet stand. So without Rectitude neither talent nor learning can make the human frame into a samurai.’
II. Courage
Bushido distinguishes between bravery and courage: Courage is worthy of being counted among virtues only if it’s exercised in the cause of Righteousness and Rectitude. In his Analects, Confucius says: ‘Perceiving what is right and doing it not reveals a lack of Courage.’ In short, ‘Courage is doing what is right.’
III. Benevolence or Mercy
A man invested with the power to command and the power to kill was expected to demonstrate equally extraordinary powers of benevolence and mercy: Love, magnanimity, affection for others, sympathy and pity, are traits of Benevolence, the highest attribute of the human soul. Both Confucius and Mencius often said the highest requirement of a ruler of men is Benevolence.
IV. Politeness
Discerning the difference between obsequiousness and politeness can be difficult for casual visitors to Japan, but for a true man, courtesy is rooted in benevolence: Courtesy and good manners have been noticed by every foreign tourist as distinctive Japanese traits. But Politeness should be the expression of a benevolent regard for the feelings of others; it’s a poor virtue if it’s motivated only by a fear of offending good taste. In its highest form Politeness approaches love.
V. Honesty and Sincerity
True samurai, according to author Nitobe, disdained money, believing that “men must grudge money, for riches hinder wisdom.” Thus children of high-ranking samurai were raised to believe that talking about money showed poor taste, and that ignorance of the value of different coins showed good breeding: Bushido encouraged thrift, not for economical reasons so much as for the exercise of abstinence. Luxury was thought the greatest menace to manhood, and severe simplicity was required of the warrior class … the counting machine and abacus were abhorred.
VI. Honor
Though Bushido deals with the profession of soldiering, it is equally concerned with non-martial behavior: The sense of Honor, a vivid consciousness of personal dignity and worth, characterized the samurai. He was born and bred to value the duties and privileges of his profession. Fear of disgrace hung like a sword over the head of every samurai … To take offense at slight provocation was ridiculed as ‘short-tempered.’ As the popular adage put it: ‘True patience means bearing the unbearable.’
VII. Loyalty
Economic reality has dealt a blow to organizational loyalty around the world. Nonetheless, true men remain loyal to those to whom they are indebted: Loyalty to a superior was the most distinctive virtue of the feudal era. Personal fidelity exists among all sorts of men: a gang of pickpockets swears allegiance to its leader. But only in the code of chivalrous Honor does Loyalty assume paramount importance.
VIII. Character and Self-Control
Bushido teaches that men should behave according to an absolute moral standard, one that transcends logic. What’s right is right, and what’s wrong is wrong. The difference between good and bad and between right and wrong are givens, not arguments subject to discussion or justification, and a man should know the difference. Finally, it is a man’s obligation to teach his children moral standards through the model of his own behavior: The first objective of samurai education was to build up Character. The subtler faculties of prudence, intelligence, and dialectics were less important. Intellectual superiority was esteemed, but a samurai was essentially a man of action. No historian would argue that Hideyoshi personified the Eight Virtues of Bushido throughout his life. Like many great men, deep faults paralleled his towering gifts. Yet by choosing compassion over confrontation, and benevolence over belligerence, he demonstrated ageless qualities of manliness. Today his lessons could not be more timely.
The path of the Wushu assassin
Influenced by Chinese traditional culture with its opposition to brutal force, and guided by the ideas of softness and hardness, traditional wushu emphasizes the importance – in a combative situation – of turning a little force into a big one and slow speed to fast speed, and profoundly achieving the possibility that “reacting force can reach first”, and “deflecting the momentum of a thousand pounds with a trigger force of four ounces.”
The Shaolin school style bears the influence of Zen philosophy. It has adopted the practice of Zen into its martial art system, emphasizing “the unification of boxing and Zen into one.” Wudang school style emphasizes softness and calmness: one’s movement shall be soft, circular and smooth. It relies on calmness to overcome brutal force. From the appearance of its boxing techniques, traditional wushu techniques require the harmony and unification of the four aspects of movement: will, chi, strength, and form. If one part of the body is reacting, the whole body shall react. If one part of the body has reached a target, the whole body should have reached too. This regularity of “internal and external unification” whole-body movement expresses the concept of “unification of heaven and body.” When practicing traditional wushu, during the change of one movement to another, one must possess calmness when the body is in action. When in a finishing position, one shall keep ready “to act while in calmness.”
In action, one should keep “the balance between yin and yang.” In a combative situation, maintain a defensive attitude while attacking the opponent, and maintain an offensive attitude while in a defensive position. One needs not only a detailed understanding of the conflicts between the two parties, but also of the interdependence between the engaged parties, in addition to skills of action and reaction. These are the applications of the ancient Chinese yin-yang principle in traditional wushu skills. Traditional wushu maintains an understanding of defense and offense attitudes at its philosophical foundation. This kind of foundation has been further developed by philosophers. Wushu artists actively absorb the ingredients of Chinese philosophy and have credited them with guiding the development of their boxing techniques. This has promoted the philosophization of traditional wushu theory. Traditional wushu has also adopted philosophical terminology in the naming of their techniques and schools. This “getting assistance” or “borrowing” process has contributed further to the framework of wushu philosophy.
Last edited by sk8er360; Mar 3, 2018 at 01:41 AM.
Reason: <24 hour edit/bump
