The aim of this study is to clarify the role of the life skills of seniors and instructions from a coach about life skills on the acquisition of the life skills by juniors in athletic clubs. In study 1, a questionnaire to measure life skills （LSQ） was developed through an investigation carried out on 473 students who belonged to a national college of technology. It consists of 4 subscales; communication skills, planning skills, emotional control skills, cooperation skills. The validity of the questionnaire was verified by an objective evaluation by classmates. In study 2, the LSQ and a survey of subjective estimates of both the life skills of seniors and instructions from a coach about life skills were introduced to 341 high school students who belonged to athletic clubs. Three hundred and sixty four high school students who didn’t belong to any kind of club responded to only the LSQ. The results of study 2 demonstrate that participation in athletic clubs is related to the acquisition or maintaining of life skills. The life skills of seniors and instructions from a coach about life skills were related to the life skills of juniors. Consequently, it is considered likely that the life skills of seniors and instructions from a coach about life skills play a role as one of the factors that enhance the modeling which leads to the acquisition of life skills by juniors.

In this study, I focused on a Zen monk named Takuan Sōhō (1573-1645) who influenced the development of spiritual theories of Japanese martial arts. One of his human network was a relationship with Yagu Munenori (1571-1646)who was a master of swordman in Yagu Shin-kage-ryu, and that was well known in the history of Japanese martial. On the other hand,the incident that Takuan visited Korean scholars was not familiar in the history. I researched about the incident, and also the other opportunities that Takuan met Korean scholars. The results of the research are as below,

1. Takuan has been quite familiar with Yagu Munenori since 1632. Even before 1632, Takuan knew Yagu Munenori, and they recognized and respected each other.

2. Takuan visited a Koeran called Li-Bun-Cho in 1615 and 1616. He also might have contacted with some other Korean scholars at the Buddhism temple called Daitokuji in Kyoto around 1607.

In the second half of this article, the process of the development about spiritual theories were clarified with analyzing of some books such as Ri-ki-sabetsu-ron(the Chinese version and the Japanese version), Fu-dou-chi-shin-myou-roku, and Hei-hou-ka-den-sho. The author of the both version of Ri-ki-sabetsu-ron and Fu-dou-chi-shin-myou-roku was Takuan, however, the author of the book of Hei-hou-ka-den-sho was Yagu Munenori.

The conclusions of this study are as below,

1. Takuanʼs visiting to Korean scholars in 1615 and 1616 might have caused the establishment of the book titled Ri-ki-sabetsu-ron (The Chinese version) in 1621.

2. In the book of Ri-ki-sabetsu-ron (The Chinese version), the philosophical theories of existence and human nature were explained with using the Confucian concept of Ri and Ki. On the other hand, the idea of Ki that came from Zen Buddhism was explained in the book of Fu-dou-chi-shin-myou-roku. Those two books influenced to the spiritual theories in another book of Ri-ki-sabetsu-ron (The Japanese version), and also the theories were accepted in the book of Hei-hou-ka-den-sho through the human network between Takuan and Yagu Munenori.

This research considers the influence of the Shugendō in Bujutsu practice focusing on Ten-ryu. The purpose of this study is to analyze the technique and thought found in The Ten-ryu Shomokuroku and The Kandatsu Family Collection. The Ten-ryu Shomokuroku is said to be a book of secrets from the beginning days of Ten-ryu. The Kandatsu Family Collection mostly contains information regarding magical practices.

In the Ten-ryu Shomokuroku, combination of technology and mystic words (chanting) was obtained and the importance of mystic words was checked in technical motion of Ten-ryu. The contents of the mystic words (chanting) aimed for unification of the chanter with a Tengu.

On the other hand, the Kandatsu Family collection, aims at the unification between the self, nature, and the Shinto and Buddhist deities.

The processes to begin unification with nature are as below.

(1) Nature (the cosmos) is felt within the body.

(2) A natural integration of one's body with the environment it exists in.

(3) Confidence that Shinto and Buddhist deities exists in all the places of the body.

(4) Becomes the transcendence existence that conforms to the Chinese five elements theory.

Being united with the Shinto and Buddhist deities means forming esoteric Buddhism's outlook of the cosmos in the body. It became the backing of the technique.

This study focuses on the Kata ‘Hōjō’ central in Jikishinkage-ryu. The purpose of this study is to research the birth of Hōjō, at what training stage Hōjō is practiced, the stages in Hōjō training, and the actual content.

The conclusions of this study are as below.

１． The prototypical four Katas of Hōjō were formed in the Jikishin-ryu. And the actual Hojo already was formed in the Jikishinseito-ryu.

２．Hōjō was trained in the first and second stages of the training process of Jikishinkage-ryu.

３． In The first stage, it is prohibited to duel. This is for two reasons. First, the hope to progress and defeat opponents hinder training. Second, by forcing too much spirit and hitting too hard causes incorrect actions and postures.

４． Hōjō was had two stages. In the first stage, ascetics learn movements of Uchitachi and Shitachi to correct posture and sword-swing trajectories. Intermediate ascetics train ‘Shingyō’ to verify that the mind is in correct condition.

５．Descriptions of teachings of correct swing trajectories called ‘Tateichimonji’ and ‘Yokoichimonji’ can be found in documents. These teachings in turn are crucial to the swing of ‘Jyūmonji’.

６．Ascetics were required to create ideal body posture through Hōjō training. This ideal body condition relates to the teaching of ‘Sōtai-no -shime’ that fill body with ‘Ki’ and sharpens the senses. The eyes, navel, and the back are thought of as important points.

７．‘Hikiri’ is one of the ‘Shingyō’ in Hōjō training. This training eliminates unpure thought called ‘Hi’ from one’s mind and this is done by swinging wooden swords in Hōjō practice.

８．Also considered ‘Shingyō’ is ‘Shikake’; a psychological mind-game in which one takes the initiative to recognize both strengths and weaknesses to discover and master opportunities of attack in the relation with the opponent.