Event Aug 2026 : Pacific Shintaido Bohjutsu Workshop and SOA Exams

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Pacific Shintaido Bohjutsu Workshop and Shintaido of America Exams on August 29, 2026 in Golden Gate Park

Come receive the latest inspirations of 4th Dan Shintaido Bohjutsu instructors Jennifer Peringer and Rob Gaston in an outdoor Shintaido Bohjutusu workshop entitled “The Art of Japanese Long Staff”.   Jennifer has been exploring kumiboh applications of Hino Kata (a formal sequence named after the element of fire) and Rob has been exploring bohjutsu applications of wakame (a practice inspired by the flowing flexibility of seaweed). The workshops are open to all levels from beginners to advanced. The day’s schedule will include two keikos, SOA examinations, a lunch/potluck, and a demonstration.

When:

Saturday, August 29, 2026 from 9 am – 3:30 pm

Where:

Bunny Meadow, Golden Gate Park. Entrance off Fulton at Arguello Gate (near the Conservatory of Flowers).
There will be limited parking so we suggest you carpool or park on Fulton.
Maps: Enter Here   Maps: Bunny Meadow  

Schedule:

First Keiko from 9:00 to 10:30 am, followed by examinations from 11:00 am – 12:00 pm. Lunch from 12:00 – 1:00 pm and exam results from 1:00 – 1:30 pm. Second Keiko from 1:30 – 3:00 pm. The event will end with a demonstration from 3:00 – 3:30 pm.

Event Cost:

$65 general  and  $60 for SOA members.
Payment in person at the event (cash, check or Venmo).

SOA examinations:

Notify Connie Borden via email at bordensheets@aol.com that you plan to take an examination.

Examinations are offered to 1 kyu in all Shintaido Disciplines.  

Pay online at   Examinations | Shintaido of America

Lunch:

We will have a picnic/potluck mid-day. More information to follow.

Equipment:

Bring your boh, notebook, sunscreen, water bottle, hat, and layers for San Francisco weather.

There will be limited parking so we suggest you carpool or park on Fulton.

Restrooms available.

For more information contact Jennifer Peringer at info@pacshin.shintaido.org or (415) 606-8710

Curious? Watch a free demo at 3:00 pm

GTC Event Sept 2026: Global Taimyo Community (GTC) gathering

GTC Event Sept 2026: Global Taimyo Community (GTC) gathering

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Global Taimyo Community (GTC) will be having their second 2026 ZOOM gathering on
20 Sept., 2026.

From 13 September to 27 September, there will be sessions to practice
Taimyo with our global community via ZOOM.

On 20 September, we gather to practice and talk about our practice of Taimyo in multi-lingual small groups via ZOOM.

Interested? Missed the April meeting? You can still join in September for $35.
Register here: Global Taimyo Community – Registration

(note: If you already registered for the full year, you are all set and do not need to register separately for this session.)

Curious to learn more about GTC? View Videos and read articles here:
Global Taimyo Community

Check the Theme page for the theme of the current year as well as past years to 2020.
Check Readings and Videos for articles and videos for the current and previous gatherings.

Oct ’26 Workshop: Calming Ourselves to Transform Stress & Conflict

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Registration is OPEN for this in-person workshop on October 10 -11, 2026. Join Shintaido instructors Tomi Nagai-Rothe and Lee Seaman for this weekend workshop of 3 keiko and a video premiere presentation and color Shintaido history map, “Roots of Shintaido: Our Cultural Inheritance From Three Masters.” Let’s use the Shintaido in our bodies to heal and transform internal and external stress and conflict in order to positively affect those around us. Re-experience Tenshingoso, Tenshingoso kumite, Wakame-Bamboo and other kumite in a joyful and accessible way. This weekend will be special as we premiere a video of Master Minagawa relating the history and roots of Shintaido. Be the first to receive the color printed history map. Cost:

$100 for the full weekend Oct 10 + 11, 2026 all 4 keiko Sat AM:   9 – 11 AM Sat PM:   1 – 3  PM            Sun AM:  9 – 11 AM (video premiere plus color history map) Sun PM:  1 – 3  PM

$25 per each keiko you are available to attend

Note: Sunday morning will be the video premiere with Shintaido history map.

Please Register Here In-person Location: 426 Day Street, San Francisco, California Questions? Contact Connie at bordensheets@aol.com
Kumite and Conflict

Kumite and Conflict

by Matt Shorten

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I’ll begin by thanking Tomi for starting this conversation with so many wise insights about the interaction of Shintaido and conflict transformation. I believe this issue has a deep foundation in our movement, and still has many  possibilities to develop  a richer exploration and practice. Shintaido is so varied and our curriculum so broad that it lends itself to many purposes and outcomes: health exercise, martial techniques, unity with partners, connection with nature, self-expression, self-reflection, but also conflict resolution.

One of the truly unique features of Shintaido practice is the intent to bring out the best in our kumite partners. While most martial arts are based upon a traditional win/ lose approach, ours is striving, ideally to yield a win/win outcome, the essential guideline for any progressive interpersonal mediation or conflict transformation.

Tomi references her Quaker faith as one source of influence on her work in this field. Me too! Because of our Peace Testimony and tradition of pacifism, Quakers have a reputation for avoiding conflict. But avoidance is not a healthy approach to conflict. As the Theory of Nonviolence informs us, the root causes of issues must be addressed or they will fester. The exemplary models of Rev. Dr. Martin Luther King Jr., Nelson Mandela and Mahatma Gandhi each led dynamic social movements which directly confronted their oppression- actively, personally, and strategically.

Aoki Sensei has said “ The objective of kumite is the study of relationship. The entire attack and receive kumite is sustained by relationship “ .  But we all know that when a conflict is not transformed, and instead descends into violence or abuse or is not ended fairly, the root issue will arise again until justice can prevail.

   So, let’s look at some of the levels of conflict in our practices, and how that reflects itself in relationships. At the most basic level, when faced with a skillful attack, sometimes the best we can do may be just getting out of the way. Okay,  but not great either, right? We’ve avoided harm, yet may have only enabled the attacker. And sometimes we can present a strong block, as when responding to gedan barai.The strike is met with equal force, and the conflict ends in a draw. This might be a better outcome, but the root issue is still not addressed. 

   A skillful sempai might be able to respond to an attack with a strong  block or perhaps avoidance, and also follow with a strong counter. This looks like effective technique from a purely martial sense, but through our lens of managing relationship doesn’t this just escalate the conflict?

   One level up, “ entering their space” with irimi or enticing them into ours with sagarai helps establish connection, a positive beginning to conflict transformation, parallel to listening in a therapeutic setting. Both irimi and sagarai techniques help us avoid the strike , arrive at a safer space, AND remain in a closer, engaged relationship  with the initiator. So, this seems to be a good step in the right direction, literally. 

   At another more advanced level the receiver may choose to turn with the attacker in the direction of their intended path, accompanying them throughout, all the while maintaining close contact. In Cutting the Blue Sky (p.136), Ito Sensei explains how the use of A-point timing can facilitate this. Now perhaps we can see , even feel the issue from their viewpoint and explore that adventure together. Then, ideally the conflict has begun to be transformed in a positive direction, with new perspectives and growth from that developing connection. In Tenshingoso our sensei always emphasize the importance of bringing our partners to their Tenso. The feeling of connection is integral to the concept of life exchange.

I genuinely admire the optimism and idealism of the founders. But in the 21st century, where violence is so sudden and fatal, I’m not sure we have all the techniques for all situations or prospective participants. When I’m facilitating nonviolence workshops in the local medium-security prison or training street workers to intervene with “at-risk” juveniles, these street wise men insist we keep it 100% real. They won’t let me get away with fluffy , weak stuff about being nice or turning the other cheek. They will tune out everything that won’t work in their vulnerable explosive living conditions. In such settings, the bottom line is always how to reduce the threat of violence and de-escalate the level of danger. So, we try to focus on practical strategies to find whatever limited agency we can identify and maximize.

In the Alternatives to Violence Program (AVP) we call that kind of personal agency “Transforming Power”- power with, not power over. But how do we get to a win/win outcome when firm limits are being set by uncaring authorities- correction officers or bureaucratic state agencies? For the website see: https://avpusa.org and https://avp.international.

   In his wonderful new book Aikukan (p. 150) Minagawa Sensei writes that one of the vital aspects of keiko is “ The importance of letting others cut you-self-sacrifice”. In my experience this approach is not tenable with prisoners, DYS youth or those recovering from trauma. They are just too vulnerable to risk that the oncoming strike will be “the cut that heals”. Or in the prison vernacular, “Taking a short is for suckers”.

   One of the group discussion questions in the program is “What is Violence”? Folks usually begin by mentioning fighting and the use of force. After a few minutes, the conversation broadens to other issues like hatred, abuse, addiction, neglect , poverty, and other non-physical stuff. But over the past few years, I’ve come to my own understanding of violence as anything that keeps us from being our best selves or that separates us from each other and the unity of all creation. 

   King always stressed that we must strive to overcome the cause of the injustice, not defeat the people on the other side. In these difficult times with the risks so harsh and the consequences so costly, perhaps the current challenge for all of us to address is the interface between our relationships and our kumite practices, both in and out of the dojo.

   Can we create and hold enough space to reconcile with those whom we have serious differences? What would such kumite look like?

Book Review -Stephen Billias, The Zen Time Traveler

by Derk Richardson

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In his new book, The Zen Time Traveler: A Pilgrim’s Journey Through the Koans (Discovery Publishers), Stephen Billias weaves together the fantasy of leaping back and forth across centuries, the mystery of interchangeable and intermingling identities, and the timeless theme of spiritual quest into a compelling story that is virtually impossible to put down until you get to the surprising end. Along the way, he challenges our conventional understanding of time, space, and self while taking us on his protagonist’s journey toward awakening through the obstacles of craving, attachment, and delusion.

Many of us know Stephen as a fellow Shintaido practitioner and instructor, a former Body Dialogue editor, and the cofounder, with his wife, Bela Breslau, of the Shintaido Farm (now the Engaged Mindfulness Institute) in Deerfield, Massachusetts. He has also been a theater actor, screenplay writer, technical publications manager, and the author of seven published science fiction/fantasy novels, a collection of short stories, and, cowritten with Bela, the literary novel Pilgrim Maya. But it is his Buddhist practice that inspired him to write The Zen Time Traveler.

“Shintaido was my practice for many, many years, since 1990,” Stephen explains. “Around 2010, as my body aged, I realized a lot of the movements were too difficult for me. My body just couldn’t do them anymore.” He turned to Tai Chi, under Wolfe Lowenthal at Long River Tai Chi Circle in Western Massachusetts, and more recently immersed himself more deeply in Zen. “I’ve been a Zen student for most of my life,” he says, “but didn’t have a real practice until maybe five to seven years ago. I had done a lot of reading of Buddhist books, but I found the real meat of the thing in Zen sitting.”

Sitting in meditation and contemplating Zen koans is the starting point for the new novel. The protagonist and his unusual journey are described in the publisher’s summary:

Stephen Maine is a middle-aged project manager navigating the collapse of his marriage and the quiet despair of modern burnout. But his weekly Zen meditation class in a Massachusetts church basement offers an unexpected escape. By reciting a mysterious haiku, Stephen finds his consciousness hurtled across the space-time continuum, landing squarely in the body of Wùkōng, a Japanese monk traveling through Song Dynasty China in the year 1225.

“In this vibrant, dangerous ancient world, Zen koans are not abstract intellectual riddles—they are visceral, life-or-death encounters with legendary Chan masters. As Stephen navigates this dual existence, he finds himself increasingly drawn to the past, captivated by a fierce, magical sword maker named Yabaku, and the thrilling asceticism of his host’s spiritual quest.

“I can’t really point to a moment where I said, I’d like to write a time-travel fantasy about Zen Buddhism,” Stephen Billias notes. “I wish I could pinpoint that moment when I was, you know, sitting in the Zendo and thinking of the haiku and was transported to the 13th century, but I don’t think it happened that way. It probably just happened one morning at my desk, thinking, how can I best bring these koans to life? I very deliberately chose to write a book about Zen koans without having done any formal koan study. At the end of the book, the character, Stephen, hasn’t solved any of the koans. And neither have I. But I’m about to start doing a more formal koan study with my main teacher.

“In that respect, I have two main goals for the book,” he continues. “If it is read by people who have no idea what a koan is, this will be a fun introduction. If it’s read by people who are Zen practitioners and have studied koans, this might just be a fresh or unique way to look at them.”

Stephen sees close parallels between, even convergences of, Shintaido and Buddhist practice. “The overriding idea of Buddhism,” he explains, “it that when you get rid of your ego and you aren’t clinging to anything, you are going to be free. And it’s available to you right now. And I think Shintaido has a method of ridding you of your ego by exhausting your body until you don’t have that, your ego, to fall back on anymore.”

He also notes that master Shintaido instructor Mashashi Minagawa, in his recent memoir, Aikukan: A life in Shintaido, introduces a kata that fuses the final chanted words of the Mahāyāna Buddhist Heart Sutra—“gate gate pāragate pārasaṃgate bodhi svāhā”—with Shintaido movements.

And in a serendipitous development, Minagawa-sensei made an essential contribution to the physical presentation of The Zen Time Traveler. “I had such a wonderful kumite with him,” Stephen says. “I sent Discovery Publishers a haiku of mine that Tricycle magazine had published. They liked it and had their designer create a sumi-e (brush-and-ink) image to go with it at the end of the book. It was a gourd, which is the subject of the haiku. I suggested we get somebody to translate the haiku into Japanese and put that on the illustration. I contacted Minagawa-sensei and asked him if he’d be willing to translate the haiku and, because we know he is an outstanding calligrapher, if maybe he would also do calligraphy of it. He did, and they loved it.

But Minagawa didn’t stop there. He, as Shintaido people do, went beyond. The image of the gourd reminded him of the ninth of the Ten Ox Herding Pictures (a series of drawings that accompany short poems used in the Zen tradition to describe the stages of a practitioner’s progress toward enlightenment), so he added a little bit in Chinese kanji referencing the ninth picture’s title. The published loved that, too, and they found the poem that goes with the ninth picture and printed it on the facing page. As I said, we had a great kumite—Minagawa-sensei, me, and the publisher—in that process.”

In condensed form, the two-page spread represents Stephen’s intention as the author of The Zen Time Traveler. “My real goal in writing this book was not fame or fortune,” he says. “I’m not a teacher, I’m not a Roshi, I’m not an abbot, I’m not a priest. I’m just a fantasy writer with a Zen practice, and I felt like this was how I could contribute to the spread of the Buddhist dharma in some small way.”

 

Stephen Billias and Bela Breslau will be hosting a book launch party for the publication of The Zen Time Traveler on Sunday, July 12th, from 2:00 to 4:00 p.m. at the Engaged Mindfulness Institute (formerly the Shintaido Farm), 595B River Road in Deerfield, Massachusetts.

Barnes & Noble link for the book (and its cover image): https://www.barnesandnoble.com/w/the-zen-time-traveler-stephen-billias/1149835205?ean=9781788946896

The illustrations referred to above can be found here:
https://billiasbreslauwriters.com/stephen-sketches-the-evolution-of-an-illustration/