the book of five rings audio

Follow the link to YouTube for the remainder of the episodes.

 

victimhood, revenge, forgiveness and mindset

Image by syvwlch via Flickr

Published in the 1920’s, The Tales of the Samurai was a collection of stories transcribed by Asataro Miyamori and was subtitled “Stories Illustrating Bushido, the Moral Principles of Japanese Knighthood”.It has recently been released for “fair-use” non-comercial purposes so I will be utilizing it as a source from time to time.

The following story is titled Ungo-Zenji . It takes an interesting perspective on what it means to be a victim, how the desire for revenge can take over ones life and how even such base desires can be used as a tool to transcend and improve oneself if you look at life from a different perspective.

IT was snowing fast.

Already as far as eye could see the world was covered with a vast silvery sheet. Hill and dale, tree and field, all alike clothed in virgin white. Caring nothing for the bitter cold, but loving the beautiful, Date Masamune determined to go out to enjoy the scene. Accordingly, accompanied by a few attendants, he wended his way to a pavilion set on a low hill in the castle grounds whence an extensive view, embracing the whole of his little fief of Osaki, could be obtained.

In later life Masamune distinguished himself by signal service rendered to the state, eventually becoming one of the greatest daimios in Japan, under lyeyasu, the first Shogun, but at this time Osaki was his sole estate, and his income did not exceed 1 00,000 koku of rice a year. “What an enchanting picture! What can compare with a snow landscape? ” he exclaimed, as he stood enraptured, gazing with delight from the balcony of the pavilion at the pure loveliness of the scene before him. “It is said that snow foretells a fruitful year. When the harvest is abundant great is the rejoicing of the people, and peace and prosperity reign over the land! “

While his lordship thus soliloquized, Heishiro, the sandal-bearer Makabe Heishiro as he was called from his birthplace, Makabe in Hitachi, a surname being a luxury unknown to the third estate waited without. Having adjusted his master’s footgear there was nothing more to do till he should come out again. But presently Heishiro observed that the snovvflakes fell and lay somewhat thick on his valuable charge. He hastened to brush them off with his sleeve, but more flakes fell, and again the geta (clogs) were covered with icy particles. “

This will never do,” he said to himself. ” His lordship disdains to wear tabi (socks) even in the coldest weather, deeming it a mark of effeminacy ; should he place his bare feet on these damp geta he will assuredly catch cold. I must keep them warm and dry for him.” So the good fellow in the kindness of his simple heart took up the heavy wooden clogs, and putting them in the bosom of his garment next his skin, continued his patient waiting.

“His lordship comes!”

Heishiro had just time to put the geta straight on the large stone step at the entrance before the double doors slid open right and left and Masamune appeared, young, imperious.

He slipped his feet on to the geta. How was this? They felt warm to his touch! How could that be in such freezing weather? There could be but one explanation. That lazy lout of a sandal-bearer had been using them as a seat sitting on the honourable footgear of his august master! The insufferable insolence of the fellow!

In a passion at the supposed insult he caught the offender by the nape of his neck, and shook him violently, exclaiming between his set teeth, ” You scoundrel ! How dared you defile my geta by sitting on them! You have grossly insulted me behind my back! Villian, take that!”

Catching up one of the clogs which he had kicked off, he struck the poor servitor a heavy blow between the eyes, which caused him to reel stunned and bleeding to the ground. Then hurling the companion geta at his prostrate victim, he strode proudly back to the castle, barefooted, for he was in too great a rage to wait until another pair of geta could be brought. No one stayed to look after Heishiro. None cared what became of him. For some time he lay as he had fallen, but presently the cold brought him back to consciousness, and he rose slowly and with difficulty to his feet.

He picked up the geta with which he had been struck, and with tears mingling with the blood on his face gazed at it mournfully for a few moments. Then, as the thought of his master’s injustice came over him, he gnashed his teeth in impotent rage.

“Haughty brute, that you are, Masamune,” he muttered,” you shall pay for this! The bond between us as lord and vassal has snapped for ever. I have been one of the most devoted of your humble servants, but now I will never rest till I have had my revenge on you for this cruel treatment! “

Then Heishiro again put the geta into his bosom, though with how different an intention from before, and descending the hill on the side furthest from the castle, limped painfully away.

From that time forth the man had but one idea to wreak condign vengeance on the arrogant noble who had so abused his kindness.

 

know what you have to work with

While reading the Hagakure I noticed this passage:

Lord Katsushige always used to say that there are four kinds of retainers. They are the “quick, then lagging,” the “lagging, then quick,” the “continually quick,” and the ”continually lagging.” The “continually quick” are men who when given orders will undertake their execution quickly and settle the matter well. Fukuchi Kichizaemon and the like resemble this type. The “lagging, then quick” are men who, though lacking in understanding when given orders, prepare quickly and bring the matter to a conclusion. I suppose that Nakano Kazuma and men similar are like this. The “quick, then lagging” are men who when given orders seem to be going to settle things but in their preparation take time and procrastinate. There are many people like this. Other than these, one could say that the rest are ”continually lagging.”

After a few years of being a supervisor I can see the truth in this.

 

random thought

I think it’s sometimes necessary to separate the “noble intentions” of religion, warrior codes, and so on from their historical application. If our standard is to be that we disregard or throw out any belief system, philosophy or ideal that has skeletons in it’s closet, we may as well all just become bitter cynics and drink the hemlock now. There is nothing that humans haven’t F$@^’ed up once upon a time. What is “noble” about humans is that we still have “faith” in those higher ideals and keep on trying to live up to them.

 

seeking good companions

Image via Wikipedia

In light of some recent events, this post came to my mind so I decided to re-publish it.

If one would seek good companions, he will find them among those with whom he studies Learning and calligraphy. Harmful companions to avoid will be found among those who play go, chess and shakuhachi. There is no shame in not knowing these later amusements. Indeed, they are matters to be taken up only in the stead of wasting ones time completely.

A person’s good and evil are dependent on his companions. When three people are together there will always be an exemplary person among them, and one should choose the good person and follow his example. Looking at the bad person, one should correct his own mistakes.

-Hojo Nagauji (1432-1519 A.D.)

Hojo Nagauji was a “Fighting Samurai” and general of the late Muromachi Period. Some of his writings, namely The Twenty-One Precepts (of which this is a quote), are amongst the foundations of what we know as Bushido.

I find this passage interesting. In it he is advising his retainers to really consider who it is they associate with. He tells them to associate with people who are studious and avoid those who want to spend their time gambling, gaming and carousing. Furthermore he suggests looking for the “good example” in every crowd and avoid being like the bad example.

To apply this to our times does not take much re-contexing, as a matter of fact there are numerous sayings from various cultures that state the same:

Be honorable yourself if you wish to associate with honorable people.
-Welsh Proverb

Associate yourself with men of good quality if you esteem your own reputation. It is better be alone than in bad company.
-George Washington

I think this sentiment echoes a few of my previous posts; namely my “magic self-defense formula” and Col. Grossman’s “screw golf” sentiment.

We (including myself) have all been in those situations where we have been out on the town with our friends and gotten a little too drunk, done something too stupid or just made too much of a spectacle of ourselves in public. I do not want to come off as a prude, but too much of that sort of thing leads to nothing but trouble and does nothing but lead one from “the way”. If you associate with people who lead you into those types of situations it is time to consider the value of those people and its time to consider your own reasons for associating with them. I’m not suggesting that one needs to swear off alcohol or “going out” entirely. Even Hojo Nagauji did not say that. But he did say that “playing” was only to be considered over completely wasting ones time. If one desires to be considered a “professional” or a “warrior” then there are numerous things you could be doing to improve your skills and your survivability (“screw golf”) other than idle drinking. If drinking and partying is occupying more of your heart and mind then “the way” is, then I believe that you are living in a fantasy world where you want to “say you are… rather than BE.”

In the end, what I am suggesting is being “mindful” in everything you do. If you want to go out and enjoy yourself every now and then by all means do so. But do so “intentionally”. Likewise consider the people you associate with; are they examples you wish to emulate? Do you want other people to think of you the way they think of them? Are they worthy of respect? Are you?

In my opinion, if you find yourself getting “wasted” as routine entertainment, if you like to associate with criminals and “loser’s”, or if you are consistently acting in an undignified manner in public, you are debasing yourself, asking for trouble, and are far from the path of a “warrior”.

 

The measure of a person

I mentioned the Bushidoshoshinshu in a previous post. I am going to revisit that post for a moment with this passage;

“When speaking of Bushido, the three qualities considered essential are loyalty, integrity and courage. When these three virtues are perfectly combined in one man, he is called a samurai of the highest quality…The reason is that the courage of a warrior is not exhibited for the first time when he dons his armor, takes up spear and halberd, faces the field, and is locked in battle. A man’s ordinary life at peace reflects his courage or cowardice just like a mirror…Having the least bit of spare time, he will put his mind to Learning, and not be negligent in his practice of the martial arts…He will protect his health fully and will keep in mind the desire to perform at least once in his life a great meritorious deed. Having such a disposition, he will be deeply mindful of his own constitution and be moderate in his desires for food and drink. He will give wide berth to and be very prudent in matters of sex, that primary deluder of men, and, other than that, will endure anything. All these evidence a man’s courage.”

-bushidoshoshinshu

I find the concept that a persons everyday life and actions are the TRUE measure of a person very interesting. Everybody thinks “when the shit hits the fan I will stand up and act” but when the neighbor kid is out blasting his car stero at 2 am he is afraid to open his window and say anything. People talk about ethics and warriorship and “doing the right thing”, but what do they do in their everyday life? Really look at yourself and the people around you. If you dont like what you see in yourself and your actions either change yourself or accept your reality.

 

The Heike Monogatari

Image by Okinawa Soba via Flickr

The Heike Monogatari is a classic Japanese work of fiction that was widely read by the Samurai and was influential in the the formation of what we now know as Bushido. The Heike tells the story of the war between the Minamoto and Taira clans of 12th century Japan , a period known as the Genpei War. A common theme seen throughout the Heike is the ideal of the cultivated warrior.

The warriors in the Heike Monogatari served as role models for the Samurai who read it and the depiction of the warriors within it became the model of the Japanese Samurai that the upper echelons of the warrior society strove to attain . With the Heike Monogatari, we see the classic literary depiction of the Samurai warrior that has survived to this day.

The portion of the Heike can be found here:

Where Naozane galloped, Sueshige followed; where Sueshige galloped, Naozane followed. Neither willing to be outdone, they dashed in by turns, whipping their horses and attacking until the sparks flew. The hard-pressed Heike samurai may have considered themselves overmatched, for they hurried back into the stronghold to fight from its protection.

Naozane’s horse reared, shot in the belly, and Naozane swung his leg over its back and dismounted. Kojirô Naoie leaped down and stood beside him, wounded in the bow arm, after he had announced his age as sixteen and had fought until his horse’s nose touched the shield barricade.

“Are you wounded, Kojirô?”

“Yes.”

“Keep pushing your armor up. Don’t let an arrow through. See that your neck-guard is low. Don’t get shot in the face.”

Naozane pulled out the arrows that were lodged in his own armor, tossed them aside, faced the stronghold with a scowl, and shouted in a mighty voice, “I am Naozane, the man who left Kamakura last winter determined to give his life for Lord Yoritomo and bleach his bones at Ichi-no-tani. Where is Etchû no Jirôbyôe, who boasts of his exploits at Muroyama and Mizushima? Where are Kazusa no Gorôbyôe and Akushichibyôe? Isn’t Lord Noritsune there? Fame depends on the adversary. It does not come from meeting just any fellow who happens along. Confront me! Confront me!”

Etchû no Jirôbyôe Moritsugi was attired in his favorite garb, a blue-and white hitatare and a suit of armor laced with red leather. He advanced slowly astride a whitish roan, his eyes fixed on Naozane. Naozane and his son did not retreat a step. Instead, they raised their swords to their foreheads and advanced at a steady walk, staying side by side to avoid being separated. Perhaps Moritsugi considered himself overmatched, for he turned back.

“Isn’t that Etchû no Jirôbyôe?” said Naozane. “What’s wrong with me as an adversary? Come on! Grapple with me!”

“No, thank you!” Moritsugi withdrew.

“You coward!” said Kagekiyo. He started to gallop out, intent on grappling with Naozane, but Moritsugi seized the sleeve of his armor to stop him. “This battle is not the only one Lord Noritsune has to think about. Don’t throw your life away here.”

Later, Naozane obtained a remount and galloped forward with a shout, followed by Sueshige, who had been resting his horse while Naozane and Naoie engaged the foe. Not many of the Heike warriors were mounted. The men on the archery platforms aligned their arrows and released showers of missiles, but because the Genji numbers were fewer by far, Naozane and the others escaped harm, lost in the melee. “Ride alongside and grapple with them! Grapple!” came the orders from the platforms. But the Heike horses were exhausted from having been overriden, underfed, and forced to stand in boats for long periods of time. One collision with Naozane’s or Sueshige’s big, well-nourished beast would have been enough to knock any of them flat, and thus there was not a single attempt to grapple with either warrior.

An arrow pierced Sueshige’s standard bearer, a man he valued as he did his life. Sueshige burst through the enemy ranks, took the slayer’s head swiftly, and came out again. Naozane also amassed many trophies.

 

awareness and preparation

The Bushido Shoshinshu has this interesting entry titled Escort:

When a warrior is on duty and accompanying his lord on a journey, it is essential that he have a clear understanding concerning the place of stop-over that night which direction the lord’s encampment faces, how wide the area is, what roads lead into it and to have a general recognition of the place before the sun sets. The reason is that, should the encampment be in danger during the night from a sudden fire or a bad shift in wind direction and the lord have to suddenly leave, one should be able to take lead and direct the lord to safety. Moreover, when the sun has set, one should chat with the local people, making landmarks of the mountains, forests, temples, and shrines that could be seen from the area; and one should ask about, and have an understanding of the directions, east and west. This is also done with the intention of being able to answer quickly should something happen during the night, and the lord asks one for directions.      

Further, should one be on foot when accompanying his lord, he should precede him going up a hill and follow him going down. Although this seems extremely trivial, it is one of the mental attitudes taken by a warrior on duty.      

One should take these words as keys and make some effort in turning them about in his mind; and, as he is a warrior in service, should strive without negligence, night and day, in the effort to help his lord in some way at least once. This is the basic intention of a warrior.

I find it an interesting anecdote about the importance of awareness, preparation and mindset. Think about this passage for a minute and apply it to your everyday life. How often do you think about exactly where you are? Could you direct 911 to your location? Do you know the address? What direction and near what cross street are you while you drive to work?

I make a habit of finding seating in restaurants where I can see the entrance and most of the room while putting my back to a wall or corner if possible. In my career I do many of these sorts of things; not pulling up directly in front of houses, approaching cars in a special manner, walking into convince stores from the side lot and looking in through the window before entering to buy a coffee…and many others. This is not done out out of fear or paranoia, just out of habit. Awareness and a bit of forethought will keep you alive a lot longer than fighting skills.

What sort of parallels can you find that apply to your everyday life?

 

bushido, the soul of Japan

Chivalry is a flower no less indigenous to the soil of Japan than its emblem, the cherry blossom; nor is it a dried-up specimen of an antique virtue preserved in the herbarium of our history. It is still a living object of power and beauty among us; and if it assumes no tangible shape or form, it not the less scents the moral atmosphere, and makes us aware that we are still under its potent spell. The conditions of society which brought it forth and nourished it have long disappeared; but as those far-off stars which once were and are not, still continue to shed their rays upon us, so the light of chivalry, which was a child of feudalism, still illuminates our moral path, surviving its mother institution. It is a pleasure to me to reflect upon this subject in the language of Burke, who uttered the well-known touching eulogy over the neglected bier of its European prototype.

Authored in 1900 by Nitobe Inazō, a Christian, agricultural economist, author, educator, diplomat, and politician during Meiji and Taishō periods of Japan, Bushido: The Soul of Japan, was one of the first major works on Samurai ethics and Japanese culture written originally in English for Western readers. A best-seller in its day, it was read by many influential foreigners, among them President Theodore Roosevelt, President John F. Kennedy and Robert Baden-Powell. It may well have shaped Baden-Powell’s ideas on the Boy Scout movement he founded.

As Japan was undergoing a profound transformation of its traditions and changing into a modern society, Nitobe was researching the ancient ethos of his nation, the result being this seminal work. Being born into a Samurai family himself, he found in Bushido, the Way of the Warrior, the sources of the virtues most admired by his people (and himself): rectitude, courage, benevolence, politeness, sincerity, honor, loyalty and self-control.

He also investigated other ancient traditions of Japan; Buddhism, Shintoism, Confucianism and the moral guidelines handed down over hundreds of years by Japan’s Samurai and sages. He also sought out similarities and contrasts by citing not only Western philosophers and statesmen, but also the shapers of European and American thought and civilization going back to the Romans, the Greeks and Biblical times. He found a close resemblance between the Samurai ethos of what he called Bushido and the spirit of medieval chivalry and the ethos of ancient Greece, as observed in books like the Iliad of Homer.

Like State sponsored Shinto and the Hagakure, Nitobe’s work was also hijacked by the Japanese Gvt. to resurrect Bushido and fan the flames of militarism in Imperial Japan. In modern times it has been criticized by modern historians as being overly idealized and romanticized. As a matter of fact Bushido as a term is rarely found in any pre-Meiji Japanese Texts, the word as we know it now is almost entirely due to Nitobe’s book.

Nitobe himself was a noted Japanese statesman, member of the League of Nations, believer in a Democratic Japan and a staunch critic of Japan’s increasing militarism up to his death in 1933. His lifelong wish was to be “a bridge over the Pacific”, joining the cultures of Japan and America.

The book in its entirety can be found in various places on the internet.

 

hagakure

“Lord Katsushige always used to say that there are four kinds of retainers. They are the “quick, then lapping,” the “lagging, then quick,” the “continually quick,” and the ”continually lagging.”The “continually quick” are men who when given orders will undertake their execution quickly and settle the matter well. Fukuchi Kichizaemon and the like resemble this type.

The “lagging, then quick” are men who, though lacking in understanding when given orders, prepare quickly and bring the matter to a conclusion. I suppose that Nakano Kazuma and men similar are like this.

The “quick, then lagging” are men who when given orders seem to be going to settle things but in their preparation take time and procrastinate. There are many people like this.

Other than these, one could say that the rest are ”continually lagging.”

 

 

Hagakure, roughly translated as Hidden In the Shadow of Leaves, is a book that was authored by the samurai, Yamamoto Tsunetomo, former retainer to Nabeshima Mitsushige, the third ruler of what is now the Saga prefecture in Japan. Hagakure records Tsunetomo’s views on bushido, the warrior code of the samurai.

The Hagakure was written approximately one hundred years after the start of the Tokugawa era, a time of relative peace when Japan was closed to any foreign influence. With no battles left to fight, the samurai class was being transformed into an administrative arm of the government, training and practicing the martial arts but seldom engaging in combat outside of duels and brawls. After his master died, Tsunetomo was forbidden to perform a ritual suicide by an edict of the Tokugawa Shogunate and it is thought that the Hagakure may have been written as a response to the change in tradition and was an effort to define the role of the samurai in this more peaceful society. Several sections refer to the “old days”, and imply a dangerous weakening of the samurai class since that time.

His work represents one approach to the problem of maintaining military preparedness and a proper military mindset in a time when neither has much practical application. The Hagakure remained a fairly obscure work until 1930’s Japan where it played a role in the resurgent militarism of WWII imperial Japan. Illustrating the danger in trying to resurrect modes of thought from times that were vastly different from our own. The student studying these codes needs to remember that the “trick” lays in finding the similarities and consistency in human thought that may have remained over the ages and see how these ancient codes may or may not apply to our times.

 

Some sample translations of Hagakure can be found here.