APRIL 2012

A regular letter to members of the Sorato-Ryu clan

BRUSH-STROKES

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“There is a time and place for the use of

weapons.”

- Miyamoto Musashi, The Book of Five Rings, The Ground Book

The PaThThe martial arts have been described as a way of life and this way of life can also be expressed as a road or path (“michi” or “do” in Japanese). Although for each of us the journey is different, the path was worn by the feet of those who passed this way before us. This is why we bow at the beginning and end of each lesson, because we honour not only those who train with us and teach us, but we honour those masters who passed down the road before us and who pioneered the way.

It has been said “pioneers get the arrows, but settlers get the land”. The precious truths that we study in our “do-jo” were bought at a high price – it is the “land” that we now own. Bitter lessons learned in battle, paid for with many lives and much blood. For the way of the samurai is the way of the military warrior, and the techniques we strive to master were insights gained through experience of what worked and what did not work in combat. When facing a skilled and determined opponent armed with a three-foot long razor blade, one did not have too many opportunities to learn from what went wrong! However, our martial ancestors also learned that in life, our most deadly enemy is often not encountered on the battlefield, but within ourselves. Since we are frequently our own worst enemy, the process of advancement transcends merely learning how to kill and maim, to learning how to overcome the darkness and ego-inspired flaws within our own hearts. Many travellers on this journey begin by wanting to learn how to win fights, in due course however, they find the scenery changes and they learn to eschew aggression and pride, finding greater value in gentleness and honour. So for a select few, the journey becomes a spiritual quest, and martial science becomes martial art.

The MoonliT PaThIt is a pity that dan and kyu grades are awarded purely for technical skill. In the days of the samurai it was not always so. No system of grading really existed but

Bushido

a Message froM JohnIn a sense this is not a newsletter but rather a regular letter from me to you. Inspirational thoughts to help you in your journey. I know we are bombarded with way too much information these days and most of us do not take time to really absorb it. I have found that a lot of my students have not bothered to read past newsletters. Nevertheless I persist in sharing with you all since I believe these are important truths you must understand to truly live your art (jinsei kenjutsu). Think of it as part of your training – to read it! I’d be grateful.

My sincere thanks to Linnie du Plessis (Skye-san) of our Pretoria dojo for the layout design!

recognition and “diplomas” were often awarded for “awareness” or “enlightenment”. Those who wish to travel the road to mastery in the martial arts must seek to gain the same “insights” that the ancient samurai masters gained. These insights are the moonbeams that light the way and prevent us from becoming “lost”. I have often lost my way during this journey, however teachers, guides and predecessors have given me glimpses of moonlight that have revealed once again the true path that I must take. There are many “having eyes they do not see and having ears they do not hear”. If we open our inner eyes & ears and develop our inner senses, we will hear and we will see. And we will find the way. Getsumei no michi is ‘the moonlit path’, the true way of the warrior. Some of these ‘moonbeams’ have been called the seven ancient virtues of Bushido.

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Imperial officers charging Russian trenches armed only with their swords. This leads on to the next virtue…

Yu (Valour) Ancient samurai were quite willing to sacrifice their lives to gain victory over an opponent. Again, this attitude is most difficult for the western mindset to understand and grasp. Westerners frequently need a paradigm shift since we are products of a culture that treats death as an ending rather than a transition. Death is an enemy to be feared, so the phrase “martial arts” is akin to “self defence.” Musashi said when one goes into combat he should have no thought for self-preservation, only one thought should fill the mind – to slay the enemy. If he dies in the process then so be it, however, he maintained that if one engages in combat thinking only of how to stay alive, he would surely be killed. In other words, attack is the best form of defence. This is where the saying comes from; “ichi giri, ichi jin”, one cut, one life.

“When the choice is between cowardice and violence, I would strongly recommend violence.” - Ghandi

The American troops found out just how frightening it was to face Japanese troops who would rather die in battle than surrender to defeat. It made them almost invincible. This was the spirit of the kamikaze pilots.

The Victoria Cross bears the simple inscription “For Valour” and they say that valour is not so much the absence of fear as the ability to do what needs to be done despite the fear. The samurai however, found an effective method to eliminate fear. They called it “mushin” or empty mind. It means to have no thought of victory or defeat, life or death, in fact to have no thought at all. Just do what you have perfected through hard training without any disturbing thoughts. Have an empty mind, a mind like water, a still lake with a mirror-like surface on which one can see the reflection of the moon (sui-getsu). The enemy will try to throw rocks into your pool to ruffle the surface, and Musashi said that if you could no longer see the moon you would be killed. If one enters a combat situation with a still mind, imperturbable and tranquil, then you will be invincible. Unfortunately it can take many years to learn the discipline of mushin.

Edo samurai, Daidoji Yuzan, wrote…

“One who is a samurai must before all things keep constantly in mind…the fact that he has to die. If he is always mindful of this, he will be able to live in accordance with the paths of loyalty and filial duty, will avoid myriads of evils and adversities, keep himself free of disease and calamity and moreover enjoy a long life. He will also be a fine personality with many admirable qualities. For existence is impermanent as the dew of evening, and the hoarfrost of morning, and particularly uncertain is the life of the warrior…”The sengoku daimyô Uesugi Kenshin left these words for his retainers just prior to his own death, “Those who cling to life die, and those who defy death live.” “Fate is in Heaven, the armor is on the breast and success is with the legs. Go to the battlefield firmly

Gi (Obligation, Duty)Rectitude. It is one of those words that has me reaching for a dictionary, where the meaning becomes clearer; “integrity, virtuousness, nobility, self-respect, self-conquest, to discharge one’s duty”. It is the root of the Japanese notion of giri, simply translated as “duty”. The strict code by which the samurai lived could be called “samurai law”. Each class of Japanese society had a duty to obey certain codes of conduct and the higher one climbed in this hierarchy the more demanding this duty became. Eventually these duties or laws were codified in minute detail. (Budo Shoshin Shu, Daidoji Yushan, 1639-1730, Buke Sho Hatto by order of Tokogawa Ieyasu-shogun, Koyo Gunkan by Kosaka Danjo Nobumasa, 1572-1662).

A samurai’s first duty was to die fighting for his lord. A true samurai was not only willing to risk his life when called upon to do so, but actually looked forward to the opportunity to sacrifice himself in the line of duty. As Swinson puts it, “the essence of bushido was that the young warrior should aim at dying…. In any event, death for the samurai was not something to be avoided; it was ‘a consummation devoutly to be wished’; it was the realization of a great and wonderful ideal.”

“Generally speaking, the Way of the warrior is resolute acceptance of death.”— Miyamoto Musashi, The Book of Five Rings, The Ground Book

The Hagakure was immensely popular among the officers of the Imperial Army and its often-quoted opening line, “I have found that the way of the warrior is to die, in other words, when faced with choosing between life or death, the warrior should always choose death.” was unquestionably used to inspire kamikaze pilots and the like. Many therefore welcomed the opportunity to throw themselves into the teeth of enemy guns and certain death. History bears testimony to stories of, for example,

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demanded almost religious commitment to military life, in which physical hardship was the order of the day, and a heroic death in battle the most honourable goal. Bushido was not unlike the code of chivalry that European mediaeval knights lived by. Their duty was to protect the farmers, peasants and merchants living in their lord’s realm, and it was considered that the appropriate attitude towards those beneath you was benevolence. To act with human kindness; jin can also be translated as ‘a man’ i.e. nihon-jin, a Japanese man, so to act with “humanity” or to be humanitarian are encompassed in the word jin. Some masters took this concept one step further and stated that benevolence led to “one-ness” with all things and harmony with the universe. Through practicing “jin” the samurai could find harmony with the Creator and the universe, acting as a benevolent protector to those around him. This is the sword that “gives life”, katsu-jinken.

The trait of benevolence includes love, affection for others, sympathy and nobility of feelings. These were considered the highest attributes for the soul.

Rei (Etiquette)Rei can be translated as proper behavior, respect and courtesy. The casual visitor in Japan immediately observes politeness, courtesy and excellent manners. They are part of the Japanese way of life. Etiquette is an important part of life in Japan. Bowing, walking, standing, table manners and tea serving were developed as ritual ceremonies. Etiquette harmonized the total being with himself and his environment and expressed mastery of spirit over the flesh.

Gracefulness represented economy of force and provided a reservoir for force. Fine manners meant power in repose. Tender feeling toward the sensibilities of others activates politeness.

One instance of proper etiquette in a martial arts context would be the placing of one’s sword on the right side as a

confident of victory, and you will come home with no wounds whatever. Engage in combat fully determined to die and you will be alive; wish to survive in the battle and you will surely meet death. When you leave the house determined not to see it again you will come home safely; when you have any thought of returning you will not return. You may not be in the wrong to think that the world is always subject to change, but the warrior must not entertain this way of thinking, for his fate is always determined.” Uesugi Kenshin (1530-1578).

The line between suicide and death in battle was often thin. The noted swordsman Tsukahara Bokuden probably best summed up the philosophy of death as it related to the samurai with the words...

For the samurai to learn

There’s only one thing

One last thing;

To face death unflinchingly.

Fear and self-preservation cause certain physiological changes from the flight-or-flight adrenalin rush. The heart begins beating faster so that you feel it thumping in your breast. The blood rushes from your extremities to protect your vital organs causing you to lose control of your limbs, your hands shake and your knees wobble. You lose your peripheral vision and your eyes begin to water, your breathing becomes faster and louder (try breathing quietly with an armed intruder in your bedroom!). Some people even lose control of their bowels and most people forget everything they were ever taught.

Yu like mushin is not so much bravery as spirit and boldness. Empty your mind and do what needs to be done. In other words, a mental attitude can prevent the above physiological changes caused through an overdose of adrenalin. There is a little gland just above your eyebrows, between your eyes, about the size of a pea called the ‘amygdule’. It regulates and prevents excessive mindless aggression such as road-rage. One can actually activate this gland through practice and learn self-control.

And the second virtue of Bushido is Yu. It is also courage to bear life’s hardships without complaining and maintain composure under adverse circumstances, approaching good and bad times in life with equal composure, dignity and patience.

Jin (Benevolence)Ueshiba Morihei said “There are many paths to the top of the mountain, but only one summit - love.”The samurai had absolute power as the ruling class of Japan. They were free to kill any commoner who they felt had insulted them or been discourteous. Merely walking down the street, if you brushed up against the scabbard of his sword he could turn and cut you down. The freedom to take life at any time was balanced by the duty to lay down their lives at any time in the service of their retainer.

The samurai tempered this freedom to kill through living by the very strict code of “bushido”. The code of bushido A katana’s kashira with detial of a dragonfly

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Makoto / Shin / Sei (Truth / Sincerity)Complete honesty. This was a central pillar of the code of bushido. With complete honesty comes a sense of taking responsibility for ones’ actions, which in itself is an act of bravery, in fact dishonesty is a form of cowardice. Sir Walter Raleigh said “No-one is wise or safe, but they that are honest”. A dishonest life is a stressful and complicated life – and we live in a complicated and dishonest world. Having been in the military, looking back, I am struck by the simplicity and lack of complication inherent in the martial lifestyle. There is a minimalism that permeates the character when the conscience is clear and free of fear from the discovery of deceit. There is a peace and tranquility that comes from makoto, an ideal worth striving for, as the famous bard said, “This above all; to thine own self be true, and it must follow, as the night the day, thou canst not then be false to any man.”-William Shakespeare (Hamlet Act I Scene III) Like the phrase, “the word of a gentleman”, the word of the samurai was always accepted because everyone knew that the Samurai would not dishonour himself by lying.

Meiyo (Honour)“Take honour from me, and my life is done” William Shakespeare (Richard II, Act i, Sc.1) . Honour is an ideal each warrior should strive to maintain although it often comes at great cost and is earned through self-sacrifice. When it is recognized it may result in glory, but seeking temporal glory has been the ruining of many men. Honor and glory for the martial warrior are symbols, ideals, like flags that we salute at dawn and dusk, and happy is the man who embodies them, alive or dead, for he has earned an elevated position in this life and the next.

The opposite is to be avoided, dishonour and disgrace. Any soldier who dishonoured his calling was apt to be severely censured, and for the samurai, this often meant being ordered to take his own life. This final act of obedience was thought to be merciful since it went some way to restoring honour.

To the Samurai, honour was the understanding of their own worth and dignity and the understanding of their station in life, his responsibilities and duties and how

symbol of peaceful intent. The sword is carried and drawn from the left side. Positioning it on the right side made it difficult to access quickly, thus rendering the weapon ineffective. A samurai seated before a superior who failed to move his sword to his right side scabbard facing outward could be immediately executed for his breach of etiquette. A similar example would be that of the military salute. I remember reading somewhere or other that the original meaning of the right-handed salute was to show that one’s weapon hand was empty and therefore posed no threat. A soldier who fails to observe such a simple gesture of respect faces disciplining according to the code of military justice.

*Gradually with the passage of time, customs and manners change to reflect the shifting values of a society. With the decline in morality characteristic of our age, I think that we will eventually reach a point where new forms of behavior are routinely adopted which no longer serve the purpose of maintaining social order. I refer to such trends as the breakdown of the family unit, religious values, lack of respect for the elderly etc. Perhaps this is one of the forces behind the nostalgia for an earlier age where the notions of right and wrong and proper etiquette seemed clearer and simpler. (*Stanley Pranin)

“To be a samurai is to be polite at all times.” Hojo Nagauji

Chivalry frames an ideal of heroic character. It combines invincible strength and valor, justice, modesty, loyalty to superiors, courtesy to equals, compassion for the weak; it is an ideal, which even if never achieved in real life, has been widely acknowledged as the highest model for emulation.

These acts of courtesy are first and foremost for yourself. The respect and care that you have for yourself can then extend to other human beings. This altruistic value and most virtues are being sacrificed to the right of the individual to every form of indulgence. And, in that very process, the individual is then pressured to conform to the mores of the current political thinking of the State. †Showing courtesy is indicative of inner strength and security as a male. Courtesy is the lubricant of a culture, and should be the hallmark of the warrior. No situation is made worse by the exercise of courtesy and many situations are made the better for it. (†James Williams)

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be developed to the extent that your mere presence was intimidating and no man would dare challenge you. Musashi said that most of his battles were won before any swords were drawn, meaning that even when he was challenged, as his opponent looked into his eyes, they knew they had already lost.

John van Zyl (082-920-1246) - jvz7@yahoo.co.uk

www.kenjutsu.co.za

continued correct practice of their code ensured the continuance of their good reputation. From early in life, shame was used to educate children in what was correct behaviour and what was not. Honour was not vain, but an understanding and discharging of their moral responsibilities

Ren (Training / forging / alchemy)To enhance wisdom.

*Training never comes to an end. From yesterday there is today, then everyday, until the end of one’s life, to improve. Today I should become better than yesterday and so day by day make progress. In this way, training has no end. Winning is defeating one’s enemies; however in defeating oneself, one truly overcomes. Only when the samurai has previously mastered his body and mind can he overcome the enemy. There is nothing that man cannot achieve, if he is determined, he can move heaven and earth. If he fails, it is because he lacks resolution. Through training we discover where we ourselves are lacking and if we can delve deeply into this we will find that the way has no ending. After a lifetime of training you will find that there is no pride or humility, only wisdom. (*From the Hagakure translated by Yukio Mishima)

When someone embraces bushido they embark on a lifelong process of discipline, discovery and mutation. There is alchemy, a forging that takes place, a transformation by degrees through which we find a level of mastery over life and our inner enemies. As soon as this mastery is more or less achieved, the meaning of the quest begins to become clear. This “meaning” is hard to articulate, for it is like the clarity of silence penetrating an agitated mind, wherein discussion and explanations are superfluous.

A few of those who embark on this quest gradually become bu-geisha. Most westerners are familiar with the word “geisha” which literally means “exponent of the arts”, bugeisha therefore means an exponent or practitioner of the martial arts.

“Ki, ken, tai, itchi” (spirit, sword, body are all unified)This unity of spirit, mind, sword and body is the ultimate goal of samurai swordsmanship and it is achieved through Shugyo (disciplined journey). Train seriously and use your imagination to “feel” your opponent and face death through your training. Facing death in your training helps one to focus on those things that are truly important in life – most of the grey areas and dilemmas of life are removed from our path. Musashi once said to his student, Jotaro, that he should train to become like Mount Fuji, “with most of your strength hidden, and so deeply rooted that you are immovable. Yet, so powerful that what men can see will make them cringe to walk in your shadow”. This goal meant that ones mind and spirit would