Finding Peace at the Foot of Fuji

Finding Peace at the Foot of Fuji

A Walk Through Arigatayama, the Mountain of Gratitude

Recently, I was in Gotemba in Shizuoka.
Most travelers passing there have one of two goals in mind.
Some come to shop at the vast Gotemba Premium Outlets, one of the largest outlet complexes in Japan, while others arrive to begin their ascent of the legendary Mount Fuji (in summer).

Yet just beyond the busy roads and shopping crowds, on the quiet southeastern slopes of the mountain, lies a place that offers something far more meaningful than a luxury bargain or a summit photograph.

Hidden among forests and gentle hills is Arigatayama, literally translated as the “Mountain of Gratitude.” It is not a typical tourist attraction, nor is it widely known outside Japan. Instead, it is a sanctuary—a place built around reflection, humility, and thankfulness. Walking through its sacred grounds is less like visiting a temple complex and more like entering a different state of mind.

During my recent walk there, I discovered that Arigatayama is the kind of place that quietly reshapes your perspective long after you’ve left the foothills of Shizuoka Prefecture.

The Spirit of “Arigato”

Arigatayama serves as the headquarters of Nenpoushinkyou, a modern Japanese religious movement founded in the early twentieth century. While it has an organized spiritual framework, visitors do not need to be followers to appreciate the philosophy that defines the site.

At the heart of everything here lies one simple word: Arigato.

In Japanese, arigato means “thank you,” but its deeper meaning suggests something even more profound—gratitude for life itself. The teachings associated with Arigatayama emphasize expressing thankfulness for nature, for the wisdom of ancestors, and even for hardships that shape us into stronger people.

As soon as I stepped onto the wide stone paths, the atmosphere felt different from other temple grounds I had visited in Japan. The air seemed quieter, softer somehow. Tall cedar trees formed natural corridors along the walkways, their trunks rising like pillars into the sky. Sunlight filtered through the branches in scattered patterns across the ground, and the only sounds were distant bells, rustling leaves, and the occasional call of birds.

The sense of gratitude the site promotes isn’t loudly preached—it’s felt in the stillness.

Walking in the Shadow of a Deity

postcards, usually as a distant and iconic silhouette.

At Arigatayama, however, Fuji is not just a backdrop.

Because the sanctuary sits directly on the mountain’s slope, the presence of the volcano feels immense and immediate. The landscape rises toward the peak with quiet authority, reminding visitors that this sacred mountain has shaped Japanese spirituality for centuries.

Within the traditions of Shinto, Fuji is often regarded as a shintai—the physical body of a deity. In other words, the mountain itself is divine. Standing here beneath it, that idea suddenly feels less symbolic and more tangible.

On clear mornings the view is extraordinary.
The perfect symmetry of Fuji’s snow-capped summit appears above the trees like a painting suspended in the sky. The most striking visual pairing is with the complex’s five-story pagoda, whose brilliant red structure rises above the surrounding forest.

The contrast is breathtaking:

  • deep green cedar forests
  • vivid red temple architecture
  • the brilliant white peak of Fuji above

For photographers it is a dream composition. But even without a camera, the scene offers something more valuable: a moment of perspective. Under a mountain that has stood for hundreds of thousands of years, everyday worries suddenly feel small and temporary.

arigatayama no michi - Photo Liomugai
On the way to Arigatayama (Photo Liomugai)

The Silent Crowd: 1,800 Jizo Statues

The most powerful moment of the walk comes gradually, as the path begins to fill with rows upon rows of stone statues.

Nearly 1,800 figures of Jizo line the trails of Arigatayama.

These statues represent Jizo Bosatsu, one of the most beloved protective figures in Japanese Buddhism. Jizo is traditionally considered the guardian of travelers, children, and souls moving through the afterlife. Throughout Japan, small Jizo statues often stand beside roads, rivers, and temple gates.

But seeing so many together is something entirely different.

At Arigatayama, the statues form what feels like a silent congregation, stretching along pathways and terraces among the trees. Each figure has its own posture and expression. Some appear peaceful, others contemplative. A few even seem to smile gently.

Walking among them feels like moving through a gathering of patient watchers.

more than 1,800 Jizo in the Mount of Gratitude - Liomugai
Jizo Crowd

One detail immediately catches the eye: almost every statue wears a bright red knitted bib or cap.

These garments are not decorative. They are offerings placed by families and devotees as acts of care and devotion. In Japanese folk belief, the color red is associated with protection—it is thought to ward off illness, misfortune, and harmful spirits.

Traditionally, parents who have lost a child or who pray for a child’s safety may dress a Jizo statue in red clothing. By doing so, they symbolically entrust their love and concern to the compassionate protection of Jizo.

Seeing hundreds of these small hand-knitted garments is deeply moving. Each one represents a story—someone’s grief, hope, gratitude, or prayer.

The result is both quiet and powerful: a visual reminder that even anonymous statues can carry human emotion.

Praying Jizo - Photo Liomugai
Praying Jizo

Another remarkable detail becomes clear when you look closely at the statues: no two faces are exactly the same.

Many of the Jizo figures here were donated by families or individuals as expressions of thanks. A recovered illness, a safe journey, a prayer answered—each statue can represent a moment of gratitude made permanent in stone.

The statues are often hand-carved and intentionally simple. Their material—stone from the earth—symbolizes the “Womb of the Earth,” a concept representing nature’s nurturing and enduring presence.

Over time, rain, moss, and mountain weather slowly soften the features of the statues. Instead of diminishing them, the aging process seems to deepen their presence, allowing them to blend naturally with the mountain landscape.

It is as if the mountain itself gradually adopts them.

Arigatayama is not simply a temple complex—it is a place intentionally designed to slow you down and shift your perspective.

By the time I finished my walk and began descending toward Gotemba, the noise of the modern world felt distant. The experience had quietly changed the rhythm of my thoughts.

In a world often defined by speed and achievement, Arigatayama offers a different message: pause, breathe, and be grateful.

And perhaps that is why the “Mountain of Gratitude” lingers in memory long after the journey ends. When you leave its cedar paths, you carry something small but meaningful with you—a little more arigato in every step.

LioMugai is now available on YouTube

LioMugai is now available on YouTube

12,000 Views: Sharing the Path of Mugai-ryu Iaihyodo

Since returning from Japan, I’ve been overwhelmed by the curiosity and support from the community on Instagram.

To better document and share my journey in Mugai-ryu Iaihyodo, I decided to launch my YouTube channel—and the response has been incredible.

I want to say a massive thank you to everyone who has tuned in.
Starting from scratch with a niche martial art can be a quiet journey, so seeing over 12,000 views on my weekly content is truly humbling.

A special thanks goes out to the Japanese viewers who regularly watch my videos and reach out via Instagram. Your insights and encouragement mean the world to me. I look forward to sharing more Mugai-ryu techniques and katas as I continue to learn and grow.

日本から戻って以来、Instagramのコミュニティから寄せられる好奇心と温かいサポートに圧倒されています。

無外流居合兵道(Mugai-ryu Iaihyodo)における私の歩みをより良く記録し、共有するために、YouTubeチャンネルを立ち上げることにしました。そして、その反響は本当に素晴らしいものです。

動画をご覧いただいているすべての皆さまに、心から感謝を申し上げます。
ニッチな武道をゼロから発信することは、時に静かな旅でもあります。だからこそ、毎週投稿しているコンテンツが12,000回以上も再生されているのを見ると、本当に身の引き締まる思いです。

また、いつも動画をご覧くださり、Instagramを通じてメッセージを送ってくださる日本の視聴者の皆さまにも、特別な感謝をお伝えしたいと思います。皆さまのご意見や励ましは、私にとって本当に大きな力になっています。これからも学び、成長しながら、無外流の技や形をさらに紹介していけることを楽しみにしています。

Tsuji Gettan Sukemochi: From Swordsman to Zen Monk

Tsuji Gettan Sukemochi: From Swordsman to Zen Monk

In the history of Japanese martial traditions (budō, 武道), few figures embody the union of swordsmanship and Zen Buddhism as completely as Tsuji Gettan Sukemochi (辻月丹資茂, 1648–1728), founder of Mugai-ryū (無外流).

Gettan’s life traces a rare and profound arc:

from samurai swordsman to Zen monk, from technical mastery (waza, 技) to realization of emptiness (mu, 無). His school is not merely a system of combat, but a physical expression of Zen insight, where the sword becomes a vehicle for awakening.

Edo Period and the Way of the Sword

Tsuji Gettan was born in 1648, early in the Edo period (江戸時代), a time of peace under the Tokugawa shogunate. With warfare largely absent, the samurai class faced an existential shift:

What is the purpose of the sword in an age without war?

This question gave rise to a new understanding of martial practice:

  • Swordsmanship as self-cultivation (shugyō, 修行)
  • Combat as a path toward ethical refinement
  • The integration of Zen (禅), Confucianism (儒教), and martial discipline

It was within this atmosphere that Gettan’s transformation became possible.

Early Life and Martial Training (武芸修行)

Tsuji Gettan Sukemochi was born into a samurai family (侍). From a young age, he was trained in classical sword arts (kenjutsu, 剣術), eventually studying several established schools, including:

  • Sekiguchi-ryū (関口流)
  • Yamaguchi-ryū (山口流)

These traditions emphasized:

  • Correct posture (shisei, 姿勢)
  • Efficient body mechanics
  • Decisive, realistic technique

Gettan sensei gained a reputation for calmness and precision rather than brute force. Yet even as his skill deepened, a realization emerged: technical excellence alone was incomplete.

The Inner Conflict: Technique Without Awakening

Like many elite swordsmen of his time, Gettan reached a point where further refinement of technique failed to bring clarity.

Questions arose:

  • What remains when technique disappears?
  • Who cuts when there is no thought?
  • Can the sword reveal ultimate truth (shinri, 真理)?

In Zen terms, Gettan faced the limit of form (kata, 形) without essence (ri, 理). This inner conflict pushed him beyond martial schools and toward Zen practice.

Encounter with Zen Buddhism (禅)

Tsuji Gettan became a disciple of the Rinzai Zen monk Sekitō Kisen (石頭希遷系臨済禅). Under his guidance, Gettan undertook severe spiritual training, including:

  • Zazen (坐禅) — seated meditation
  • Kōan practice (公案) — paradoxical Zen questions
  • Monastic discipline designed to exhaust ego and attachment

Through this process, Gettan confronted the root of fear, identity, and duality. Eventually, he attained satori (悟り), a direct realization of reality beyond conceptual thought.

Upon awakening, he received the Buddhist name Gettan (月丹):

  • 月 (getsu / tsuki) — moon
  • 丹 (tan) — cinnabar, elixir, essence

The name evokes the moon reflected in still water — pure awareness, unattached, illuminating without effort.

Ginkaku-ji (Kyoto) – Photo Liomugai

The Birth of Mugai-ryū (無外流)

After his Zen realization, Gettan returned to swordsmanship with transformed perception. From this union of Zen insight and martial experience, he founded Mugai-ryū.

The name of the school is profoundly philosophical:
無 (mu) — nothingness, emptiness, non-being

外 (gai) — outside, beyond

Mugai may be understood as: “That which exists beyond emptiness.”
This does not imply nihilism, but freedom from duality — beyond self and other, life and death, victory and defeat.

Mugai-ryū specializes in iaijutsu (居合術), the art of drawing the sword and cutting in a single, decisive action.

Key characteristics include:

  • Simplicity (簡素, kanso) — no unnecessary movement
  • Directness (直截, chokusetu) — immediate resolution
  • Stillness of mind (静心, seishin) — action arising from silence
  • One cut, one life (一刀一命, ittō ichimei)

The kata are minimalistic, but unforgiving. They demand:

  • Perfect timing (hyōshi, 拍子)
  • Complete presence (zanshin, 残心)
  • Absence of ego (muga, 無我)

Teaching Beyond Technique: The Sword as a Zen Koan

As a teacher in Edo, Gettan attracted both samurai and scholars. However, he did not view Mugai-ryū merely as a fighting system.

For him:

  • Kata were moving kōan
  • Training was Zen practice in armor
  • The opponent was a mirror of the self

He emphasized key Zen-martial principles:

  • 無心 (Mushin) — no-mind
  • 不動心 (Fudōshin) — immovable mind
  • 平常心 (Heijōshin) — everyday mind

True victory, Gettan taught, was victory over delusion.

In his later life, Tsuji Gettan increasingly withdrew from worldly ambition, focusing on teaching and Zen practice.
He passed away in 1728, leaving behind:

  • Mugai-ryū Iaijutsu
  • A lineage of Zen-infused swordsmanship
  • A model of martial enlightenment

Mugai-ryū continues to thrive globally as a living expression of Zen.
Speaking from experience, practicing it daily is more than just training; it is a vital asset for navigating the stresses of modern life.

The immovable mind – Fudōshin

The immovable mind – Fudōshin

In the face of chaos, most people react like a leaf in the wind—tossed by praise, broken by criticism, or paralyzed by fear. The Japanese martial tradition offers an alternative: Fudōshin (不動心).

Translated literally as “Immovable Mind,” Fudōshin is a state of psychological and spiritual equilibrium. It is not a state of “unfeeling” or being a statue; rather, it is the ability to remain centered and effective regardless of external circumstances.

The Anatomy of the Immovable Mind

The term is composed of three kanji characters:

  • Fu (不): Not / Non-
  • Dō (動): Move / Motion
  • Shin (心): Heart / Mind / Spirit

In Eastern philosophy, the heart and mind are often viewed as a single entity (Xin or Shin). Therefore, Fudōshin is as much about emotional stability as it is about intellectual focus.

The Metaphor of Water and the Mirror

To understand Fudōshin, Zen masters often use the metaphor of a still pond.

  • If the water is turbulent, it distorts the reflection of the moon.
  • If the water is still, it reflects the world exactly as it is.

When your mind is “moved” by anger or anxiety, your perception of reality becomes distorted. You react to your projection of the threat rather than the threat itself. Fudōshin allows you to see the “moon” clearly.

Fudōshin in the Heat of Battle

Historically, this concept was vital for the Samurai. In a duel, a split second of hesitation (caused by fear) or a split second of overconfidence (caused by ego) meant death.

The legendary swordsman Miyamoto Musashi alluded to Fudōshin in The Book of Five Rings, describing a “distracted mind” as a fatal flaw. He argued that the warrior’s spirit should be the same in the midst of a duel as it is in everyday life—calm, observant, and undeterred.

“Both in fighting and in everyday life you should be determined though calm. Meet the situation without tenseness yet not recklessly, your spirit settled yet unbiased.” — Miyamoto Musashi

The Four weak points of the Mind

To achieve Fudōshin, one must overcome the Shiso (the four sicknesses/distractions) that cause the mind to move:

  1. Fear (Kyo): Physical or mental dread that freezes action.
  2. Confusion (Waku): A lack of clarity or doubt in one’s path.
  3. Hesitation (Gaku): Over-calculating or waiting too long to commit.
  4. Surprise (驚 – Kyō): Being caught off guard by the unexpected.

When you master Fudōshin, the unexpected no longer surprises you, not because you predicted it, but because your internal foundation is so solid that no external event can shake it.

Fudō Myō-ō: The Visual Archetype

In Japanese Buddhism, the deity Fudō Myō-ō is the personification of this state. He is often depicted surrounded by flames, holding a sword in one hand and a rope in the other. He looks fierce and terrifying, yet he sits on a flat rock (symbolizing stability). The flames represent the burning of worldly desires and distractions, while his immovable stance represents the indestructible nature of the enlightened mind.

Fudō Myō-ō
The Concept of ‘Mu’ (無)

The Concept of ‘Mu’ (無)

In the name Mugai-ryu, the first character is Mu (無). It is a word that echoes through the halls of Zen temples and the history of Japanese swordsmanship, yet it remains one of the most elusive concepts for a practitioner to grasp.

In 1693, when the founder Tsuji Gettan Sukemochi attained enlightenment at the Zen temple of Azabu-Kyukonji, he composed a poem that gave the school its name. The core of that realization was Mu—the “Great Nothingness.”

But for the modern martial artist, Mu is not just a philosophical abstraction; it is a tactical necessity.


What is ‘Mu’?

In Western thought, “nothingness” often implies a vacuum or a lack of value. In Zen and Mugai-ryu, Mu is the opposite. It is a state of boundless potential. It is the “emptiness” of a bowl that allows it to be useful, or the silence between notes that makes music possible.

In the context of the sword, Mu refers to Mushin (無心), or “No-Mind.”

In Zen philosophy and the Japanese martial arts (Budo), Mushin (無心) is often described as the pinnacle of mental training. While the literal translation is “No-Mind,” it does not imply a state of brain-dead emptiness or unconsciousness. Instead, it refers to a mind that is unfiltered, unattached, and fully present.


The Core Definition: Mind Without “Stopping”

In ordinary life, our minds are “sticky.” We see something we like, and our mind stops to dwell on it. We experience fear, and our mind stops to worry about it. Zen masters describe this as Tomaru (stopping).

Mushin is a state where the mind flows like a river. It reflects the surroundings perfectly but does not “grab” onto any single reflection.
Fixed Mind: A mind that is occupied by a single thought or emotion, leaving it blind to everything else.
Mushin: A mind that is “empty” of specific thoughts, making it capable of perceiving everything simultaneously.


The Mirror Analogy

The most common way to understand Mushin is through the Mirror Analogy:

A mirror does not choose what to reflect. It reflects a mountain as a mountain and a valley as a valley. It does not judge the mountain for being too high or the valley for being too deep. When the object moves away, the mirror does not try to hold onto the image; it remains empty and ready for the next reflection.

In Mugai-ryu, if your mind is in a state of Mushin, you do not “plan” your response to an opponent. Your mind simply reflects their movement, and your body responds without the delay of conscious thought.

The Mechanics: How Mushin Works in Combat

In his famous treatise The Unfettered Mind, the Zen monk Takuan Soho explained Mushin to the great swordsman Yagyu Munenori using the concept of the “place where the mind stops.”

  • The Calculation Trap: If you think, “He is going to strike my head,” your mind stops on his sword. You are now frozen.
  • The Technical Trap: If you think, “I must move my lead foot at a 45-degree angle,” your mind stops on your own feet. You are now slow.

When you achieve Mushin, the “calculation” happens at a subconscious level.
Because you aren’t “thinking” about the technique, there is no “gap” between the opponent’s movement and your reaction. This is often described as Spark and Stone: as soon as the flint is struck, the spark flies.
There is no interval.

The Path to Mushin: Discipline and Repetition

You cannot simply “decide” to have No-Mind. If you think, “I will now empty my mind,” you have just filled your mind with the thought of emptying it.

Mushin is the result of limitless repetition.

  1. Conscious Effort: You learn the kata of Mugai-ryu with intense focus on every detail.
  2. Internalization: The movements move from the prefrontal cortex (thinking brain) to the cerebellum and basal ganglia (muscle memory).
  3. Transcendence: Once the body knows exactly what to do, the conscious mind is “fired” from its job. It can finally sit back and watch, entering the state of Mushin.

Mushin in your Daily Life

While Mushin is a weapon in a duel, it is a sanctuary in daily life. It allows a person to:

  • Respond to Stress: Instead of panicking (the mind stopping on a problem), you see the situation clearly and act.
  • Total Presence: Whether drinking tea or writing a blog post, you are 100% there.
  • Freedom from Ego: Since Mushin is “No-Self,” the anxieties of the ego (pride, shame, embarrassment) lose their power over you.
Mushin Kanji displayed in Zen Dojo (Shizuoka)
Mushin written on Kakejiku in Zen Dojo (Shizuoka)

Mushin in a duel

Imagine standing before an opponent. If your mind is filled with thoughts, you have already lost.
The mind “stops” (tobu) on various distractions:

  • The Ego: “I must look skilled.”
  • The Fear: “What if I am hit?”
  • The Technique: “I must remember to rotate my hips.”
  • The Opponent: “He looks faster than me.”

Each of these thoughts acts as an anchor.
In a duel where life and death are decided in a fraction of a second, any “stopping” of the mind results in a delayed reaction.

Mushin is the state where the mind is like water—reflecting everything but grasping nothing.
It is a state of flow where the body moves spontaneously, responding to the opponent’s intent before they even realize they’ve moved.

Mushin during Iaido Training

In Iaido, we often practice “cutting” as an act of purification.
Every strike is not just an attack on an imaginary foe, but a strike against our own internal distractions. By focusing intensely on the “Now” of the cut, the “Yesterday” and “Tomorrow” vanish.


Even after the sword is returned to the scabbard (Noto), the state of Mu must remain. This is Zanshin. If you finish a kata and immediately relax or start thinking about lunch, you have lost the “emptiness.” True Mu is a continuous state of readiness that exists whether the sword is drawn or sheathed.

Mushin : Be like a mirror my friend

A swordsman with an empty mind is unpredictable. If you have no “intent” (Satsujin-ken), your opponent has nothing to read. You become like a mirror; if the opponent moves, you move. If they stay still, you are a mountain.

In the words of the Zen masters:

“When the mind is empty, it is free from the ‘self.’ When it is free from the ‘self,’ it becomes a vessel for the universe.”