Tempu Nakamura (continued...)

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In Cairo, while staying in a local hotel, an Indian yogi befriended him. Upon the urging of his new mentor, Nakamura Sensei decided to make a quick detour--a detour that resulted in him traveling to the Himalayas around 1916 at the age of 40. It would be three years – and a new life later – before he returned to Japan. He studied various yogic methods in an environment in which Nakamura Sensei ceased to look for answers in books, theories, or the belief systems of others. Using psychological techniques that Nakamura Sensei recalled as being severe, his teachers encouraged him to search for firsthand understanding that was not dependent on any authority or system. In 1919, Nakamura Sensei returned to Japan ... he never coughed up blood again.

He entered the business world of Tokyo with his characteristic zeal. He taught a synthesis of the various arts, skills, and meditations he had learned, but only on a private basis. Gradually, however, he began to teach more and more publicly. Eventually, the Tempu-Kai, or "Tempu Society," grew up around him. For many years he stressed the unification of mind and body, which he termed Shin ("mind")-shin ("body")-toitsu ("unification")-do ("the way"). At times the titles Shin-shin-toitsu ("mind and body unification"), Shin-shin-toitsu-ho ("the art/method of mind and body unification"), and Toitsu-do ("the way of unification") were, and sometimes still are, used by the practitioners of this form of Japanese yoga. Tempu-Kai is a nonprofit educational corporation. It is not a church or temple. Nakamura Sensei was adamant that Shin-shin-toitsu-do be an examination of the very essence of spirituality as opposed to an organized religion of any kind.

Naturally, influences from Indian forms of Hatha, Raja, and Pranayama yoga can be detected, albeit in a usually modified structure. Both Anjo Daza Ho and Muga Ichi-nen Ho meditations, which involve the use of sound and sight respectively, have been influenced by yogic meditation. And while Nakamura Sensei developed his own forms of stretching, breathing exercise, and physical training, he would periodically teach certain asanas, or "postures," from Hatha yoga, and some types of Pranayama breathing.

Nakamura Sensei's emphasis on experimentation and understanding via direct perception echoes his training in Western science and medicine. He frequently conducted actual scientific experiments to study the effects of Shin-shin-toitsu-do, and to this day, leading Western-style physicians in Japan are prominent practitioners of Japanese yoga.

And certainly, various native Japanese influences can be felt in Shin-shin-toitsu-do. Shinto is the indigenous Japanese religion, emphasizing purity and unification with nature, and its influence has permeated every aspect of Japanese culture. Likewise, Zen Buddhism has had a dramatic impact on Japan beginning with its arrival from China many years ago. Since Nakamura Tempu Sensei grew up and lived within the Japanese cultural matrix, which has been imbued for centuries with Zen and Shinto, it should come as no surprise that some of the elements and aesthetics of these religions can be encountered in his Japanese yoga. What's more, certain "Japanized" Chinese influences can be found as well. Chinese Taoism has always stressed living in harmony with Nature and oneness with the Universe. The influences of these Taoist methods, which are sometimes dubbed Senjutsu and/or Sendo, can also be felt in Shin-shin-toitsu-do.