Budo is Selfish

This is an idea I have every once in a while. Most recently, I had this thought on New Year's Day while watching a Japanese traditional dance at a shrine.

New Year's is arguably the biggest holiday in Japan. It is also one of the few times that Japanese people visit shrines en masse, and perhaps the best chance for modern people to reconnect with older Japanese traditions. One of these traditions is seeing/participating in dance.

A common scene at a shrine on New Year's Day is a long line of people waiting to give their prayers at the shrine while a dance goes on on the shrine grounds. The dancers are specially trained and perform in great costume along with musical accompaniment, usually a drum, flute, and bell. These people practice their art, and probably do so because they like it, however it has no immediate monetary value, similar to many of our practice of budo. However, it's not something they just do with each other or in private, it's something they present to the people, it's something they can give to the people. When people watch these dances they have a multitude of experiences depending on the individual. It is a gift of inspiration in a way. I suppose this can happen with budo in demonstrations, but it seems more selfish in budo for some reason. It's more like "Hey look at us and our practice which makes us stronger." instead of "Hey, look at this dance if you like and feel whatever you want to feel."

The particular dance I saw (which is a common theme in traditional Japanese dances) included two people, one acting as a Japanese Shinto priest dressed in traditional garb, and another acting as a demon wearing a bright red mask with large white hair. I'm not sure exactly about the specifics of the dance, but it looks like they are fighting. It seems to be a dance of deep spritual significance, but to show only that deep spiritual side I think is to be selfish in a way and limiting. For those who are interested in the subject of deep spiritual matters this can be incredibly intriguing, but for those who aren't, or who are averted in someway, it can be very alienating and restricted. To counter this feeling, and in attempt to include all of the people around, aspects of comedy and participation are included.

People go to the shrine to pray to the gods for good luck. One could also say participating in the dance is equally beneficial in the eyes of the gods. So, during the dance, the demon goes into the crowd and pulls young children from their parents to dance with them. Usually, this looks like the demon pulling a baby or small child from the parent while the baby is screaming in terror while grasping the parent. The parent laughs, the child is eventually taken, and held by the demon while dancing and being blessed. The child is returned and another is taken until everyone is satiated.

This is something unique to Japan. In America I think this wouldn't be met with much approval. Why would you terrify small children while tearing them from their parents. This can be seen as a very traumatizing experience! It certainly is for most children at first, but many start laughing amid the dance and are happily returned to the parents, or they're completely scared shitless and have a new found love for the safety of their parents when they're returned.

Japan likes scaring it's children. I think it's to make them stronger. I think it's good and funny. But surely not everyone thinks so. I saw a program on TV where they followed some people dressed up as demons around New Years who ran around towns with giant bamboo sticks spanking young boys. Most young boys see this and run, only to get caught and spanked, but everyone understands what's going on and accepts the pain of tradition with a laugh. However, they showed one boy who really didn't want the spanking, but received it regardless. He was crying uncontrollably afterward asking why he needed to be spanked. The demon consoled him telling him it was to make him stronger. I understand the demon and society's perspective, but I'm sure this kid just thinks the demons a big asshole and getting spanked has nothing to do with anything, which I can understand as well.

ANYWAY!

What I saw on New Year's with the dance was a group of people using Japanese tradition to help, inspire, and include all of the people in society. When I thought of my budo practice, it looks like a very small selfish practice benefitting only myself. Largely what we are doing in budo is exactly that, strengthening ourselves. A big part of this is being able to overcome obstacles with strength and determination. But if all we're doing in budo is working on making ourselves stronger in order to defeat others, I think we're missing the big picture.

I think what we really should be doing in budo is helping ourselves along with everything around us. I think it should be an all inclusive practice with clear merits in society. We can accomplish this by reaching out and working with other people. But how far can we go?

I think at the first step we learn to work with ourselves, as if we are two people. We start a conversation with ourselves in our solo practice, fighting and working together to unite ourselves as one entity progressing on our path.

Next is working with a teacher who we interact with. The teacher gives his/her time unselfishly to help the student improve. The student puts aside him/herself in order to progress according to the teaching of the student. I think this is the first and most necessary stage where we learn to put ourselves in a secondary position to another (while still maintaining our self-preserving strength, but that's another conversation in and of itself.) This is the intimate transmission of life practice through martial arts.

Next is working in a class with others. You have your teacher/student relationship, but then a myriad of other student/student relationships where you work together as a whole. This becomes a small community where everyone benefits each other with their particular personalities and efforts. It is a melting pot where everyone effects others with their own particular presence.

Next is branching out to those who are not directly involved in the art, and I'm not exactly sure how that goes, but maybe we can brainstorm here a bit.

It could be demonstrations to the public. In doing this one can share the beauty and inspiration of the art with others. Some may be influenced to begin a practice, but to focus only on that becomes a form of proselytizing, which is definitely not in-line with the core of budo, I think. Such demonstrations could be less about promoting the art, and rather revealing it like an art exhibition in a park or museum, whose only purpose is to inspire the public.

One could use the specific benefits of an art to help others. But this can be difficult since most arts have become greatly separated from daily use. How can shooting an arrow in kyudo or swinging a sword in iaido be of any direct help to someone who isn't genuinely interested in the art? (Interesting how I've found myself in these two seemingly irrelevant arts!)

However, there are some arts that have great immediate benefits to society. Three immediately come to mind:

First is using martial arts as self defense. Living in a society where violence is a potential threat, one can benefit greatly from having a practice of self defense. This was one of the big draws to martial arts for me at first when I started karate. The teacher focused heavily on practical self defense, and also ran workshops specializing on women's self defense with people who had no experience in martial arts or whatever. This is one of the best ways I've personally seen martial arts be a functional part of society.

Second is using martial arts as a physical means to protect people, by that I mean especially police and military. I have no experience in either, and am pretty sure with those two you're dealing with two different things. Perhaps in military training you're learning to physically eliminate opponents in life-threatening situations where serious violent techniques are required. But for the police, one would need to work on techniques to restrain people instead of harm them. For this I think aikido or jujitsu would be of great worth.

Third is using the martial arts for health. All martial arts can help people improve their health, but for those who need serious rehabilitation working on a soft art like Tai Chi Chuan can be of great help. Perhaps this isn't limited to just physical health, but mental health as well. By utilizing the meditative aspects of Tai Chi Chuan, one can certainly bring balance to a turbulent emotional life. Furthermore, instead of a practice focusing on violence and relying upon phsical strength, one is working with movements that massage and strengthen joints, tendons, and fluids ... which seem to often be the most influential parts of our health.

Having a practice that benefits the self is the first foundation of martial arts, but to have only that is a lonely and limiting experience. How can we use our art to help people? I believe by answering question we will reveal the true worth of martial arts while also progressing it's methods in the modern world and future.

I don't want to talk about budo with only other budoka, but people who seem to have no relation to its practices at all. I want to find the underlying principles of daily life that can be translated by movements found in the martial arts. I want budo to be a gift to those who are suffering. Budo is a way, one that climbs a mountain making us strong and wise and giving us inspiration.

Budo is not a stagnant practice of ancient violence, but a way of living that can benefit mankind.

What is Budo?: The Budo Charter

, the Japanese martial ways, have their origins in the age-old martial spirit of Japan. Through centuries of historical and social change, these forms of traditional culture evolved from combat techniques (jutsu) into ways of self-development (). 　Seeking the perfect unity of mind and technique, has been refined and cultivated into ways of physical training and spiritual development. The study of encourages courteous behaviour, advances technical proficiency, strengthens the body, and perfects the mind. Modern Japanese have inherited traditional values through which continue to play a significant role in the formation of the Japanese personality, serving as sources of boundless energy and rejuvenation. As such, has attracted strong interest internationally, and is studied around the world. 　However, a recent trend towards infatuation just with technical ability compounded by an excessive concern with winning is a severe threat to the essence of . To prevent any possible misrepresentation, practitioners of must continually engage in self-examination and endeavour to perfect and preserve this traditional culture. 　It is with this hope that we, the member organisations of the Japanese Association, established The Charter in order to uphold the fundamental principles of .

ARTICLE 1：OBJECTIVE OF Through physical and mental training in the Japanese martial ways,exponents seek to build their character, enhance their sense of judgement, and become disciplined individuals capable of making contributions to society at large. ARTICLE 2：KEIKO (Training) When training in , practitioners must always act with respect and courtesy, adhere to the prescribed fundamentals of the art, and resist the temptation to pursue mere technical skill rather than strive towards the perfect unity of mind, body, and technique. ARTICLE 3：SHIAI (Competition) Whether competing in a match or doing set forms (kata), exponents must externalise the spirit underlying . They must do their best at all times, winning with modesty, accepting defeat gracefully, and constantly exhibiting self-control. ARTICLE 4：(Training Hall) The is a special place for training the mind and body. In the , practitioners must maintain discipline, and show proper courtesies and respect. The should be a quiet, clean, safe, and solemn environment. ARTICLE 5：TEACHING Teachers of should always encourage others to also strive to better themselves and diligently train their minds and bodies, while continuing to further their understanding of the technical principles of . Teachers should not allow focus to be put on winning or losing in competition, or on technical ability alone. Above all, teachers have a responsibility to set an example as role models. ARTICLE 6：PROMOTING Persons promoting must maintain an open-minded and international perspective as they uphold traditional values. They should make efforts to contribute to research and teaching, and do their utmost to advance in every way.

Member Organisations of the Japanese Association Zen Nihon Renmei (All Japan Judo Federation) Zen Nippon Renmei (All Japan Kendo Federation) Zen Nihon Renmei (All Nippon Kyudo Federation) Nihon Renmei (Japan Sumo Federation) Zen Nihon Renmei (Japan Karatedo Federation) Aikikai (Aikikai Foundation) Renmei (Shorinji Kempo Federation) Zen Nihon Naginata Renmei (All Japan Naginata Federation) Zen Nihon Renmei (All Japan Jukendo Federation) Nippon (Nippon Budokan Foundation)

Established on 23 April, 1987 by the Japanese Association (Nippon ) English translation revised 16 September, 2004 Copyright(C) 2004　The Japanese Association http://www.nipponbudokan.or.jp/shinkoujigyou/budochater.html ... After deciding to post this, I've thought a lot over the last week about what to say about this. So many things have weaved through my mind. In a sense, tens of topics come to mind, all of which deserving of their own post. And yet I can't put that all down here at this moment. I don't think it's necessary, or even beneficial to do so. The topic of budo is best studied in small bits over long periods of time. To that end, I suppose my small words here and there in this manner should suffice.       That said, this document, the Budo Charter, is no small tidbit. Size-wise, it's not so long, and probably didn't take you more than two minutes to read and yet, this document is the product of well-experienced bodies who have come together to bind the core elements of the Japanese martial arts practiced today that can fit into the realm of budo, and that is big.     Coming to Japan I sought to discover the roots, reasons, and existence of martial arts. I have read, practiced, and thought what I have thought. After reading this document, I affirm its credibility as an accurate depiction and explanation of what budo is.       Perhaps the most powerful part of this document is that it illuminates what budo is not.       Budo is not about winning. Budo is not about being the best. Budo is not about destroying the self and transcending reality. Budo is not about killing. Though I will say Budo is not about these aforementioned qualities, it does involve them all on a deep level. We follow the threads of effort in existence. Budo has it's roots in violence. However that is not what it is about.     To give my small opinion in a small manner, budo is about putting our efforts in the right places, widening our ability, all to the effect of functioning well in the world.Much of the world is society. In a lot of ways I used to think, and perhaps still do from time to time, that peace and society were lower than the victorious individual amid life-threatening situations, but I believe that it is quite the opposite now. Peace and society are the most relevant realms to our existence. We should seek to accept and contribute to peace and society by being here now, doing what we decide to do, not concealing ourselves away in dark caves waging war against ourselves.       So that's basically it.   In the last post I said I would talk about why budo is best understood in modern Japanese culture, and here I will mention some things that come to mind.   The budo charter was written in modern history by modern masters of various arts in Japan. This is not a secret text hidden within the castle of the greatest warrior in history some hundreds or thousands of years ago. The Budo Charter was drafted by modern minds, in modern times, for modern life.       The Budo Charter is not a decree about life, but a document about specific practices related to martial arts. One can interpret the document any which way they like, making connections to unrelated aspects of life. This is fun, incredibly helpful, and perhaps the unwritten goal of budo, but, it is what it is: a document about specific practices of Japanese martial arts.   This has been my personal experience in budo in Japan: you go to the dojo and work on specific techniques in a general unsaid way specified by the Budo Charter, and then you go into your life. All the general philosophical benefits will slowly grow in your life and you'll have small epiphanies at random times, but one's effort is wasted without physically concentrating on what exactly one is doing, which is practicing techniques within the budo atmosphere. The Budo Charter is something to check in on every once in a while, not chant 1,000 times at every sunrise. Although I guess you could do that if you wanted.       I believe budo is best understood in modern Japan because modern Japanese society operates under a lot of the same guidelines. People in Japan do in fact revere their religions as sacred, yet seem to neglect their existence in daily life. This is similar to the ideas in the Budo Charter: practitioners believe the details as most-important, but they are rarely talked about, probably because they are not often directly thought about. The vast amount of effort in Japanese society goes into work. One's job is where the majority of effort is focused, so much to the effect that Japan is famous for it's work ethic, or rather it's overworked populace. Without getting into that discussion, this is similar to budo in that we must put our effort into what is in front of us, the specifics of our technique. Perhaps the most glaring characteristics of the Budo Charter are related to one's partners. In budo, what is more important than self-advancement, is the harmony of the group. This is often put to question in subtle ways, but generally if one cannot follow the pre-determined etiquete and get along with the other members, budo will not exist.   Got it? Apologies on the terse explanations on such vast subjects. I'm really not cut out for journalism. But my words here are not important. Just read the Budo Charter and judge for yourself. For me, it makes a lot more sense in modern Japanese culture, but if you don't see that, or have never experienced Japanese culture, then what the hell, that has little meaning. Budo doesn't need modern Japan, but I believe it's best understood there, or here, rather. What do you think?! Budo Charter: a good base for understanding budo? A big pile of unko? Let your voice be heard in the comment section! 

What is Budo? Part I: Definitions

What is budo? I use this term more than any other in my blog and have never taken the time to explain it. One day I just threw it out there and expected everyone to immediately realize what a perfect fit it was. Funny thing is, I practiced martial arts for over five years before I really knew what it was. I don't mean that I "knew" what the meaning was and just didn't "understand" it. I literally mean that if someone said, "Hey, Zac. What do you think about budo?" I'd say, "Eh? What's that?" A few years later, this word defines much of my life and I could spend hours, pages, blogs, years, talking about the subject, perhaps because of it's ambiguity.

You see, budo isn't so easy to define. If it was a concept with one clear definition, we could just say what it is, all agree, and move on to the next puzzle. For example, I think "martial arts" is pretty easy to define:

Practices related to potentially violent circumstances that could be described as art.

Ha! What do you think of that? I'm guessing the martial artists who just read that are not perfectly content with that definition. Obviously it is my own, made on the spot, in about 30 seconds. I hesitated at a couple parts, but I'm not going to get fussy about it because it's not all that important. The term "martial arts" covers such a vast array of activities, thoughts, and beliefs, I don't think it can be defined much better than I just wrote. Like "not enough butter spread over too-much toast" (thank you Bilbo Baggins), the topic is just too broad for a single happy definition, so to me, such an endeavor feels like a waste of time.

Instead, I think we can have a more interesting conversation with the term, budo. It's just specific enough we can start laying concrete blocks without smashing too many flowers, and yet nebulous enough to never really be able to find a finishing point. In a way, it is a sub-genre of martial arts, but deep and wide enough to blow the term, martial arts, out of existence.

So we're probably not going to mention "martial arts" again in this discussion. There is another term however, which acts as a great foil and base for comparison with budo: bujutsu.

I'm here to embellish in interesting feelings and stories about budo, not give definitions, so for all of you who have been reading this waiting for some substantial facts, or at least clearer explanations than I am used to delivering, I'm going to cite the main beef of Wikipedia's entry for budo, which also explains this newly introduced term of bujutsu:

"Budō is a compound of the root bu (武:ぶ), meaning war or martial; and dō (道:どう), meaning path or way. Specifically, dō is derived from the Buddhist Sanskrit mārga (meaning "path").^[4] The term refers to the idea of formulating propositions, subjecting them to philosophical critique and then following a 'path' to realize them.^[5] Dō signifies a "way of life". Dō in the Japanese context, is an experiential term, experiential in the sense that practice (the way of life) is the norm to verify the validity of the discipline cultivated through a given art form. The modern budō has no external enemy, only the internal enemy, one's ego that must be fought^[6] (state of Muga-mushin). Similarly to budō, bujutsu is a compound of the roots bu (武), and jutsu (術:じゅつ), meaning technique^[7] Thus, budō is translated as "martial way",^[8][9][10] or "the way of war"^{[citation needed]} while bujutsu is translated as "science of war" or "martial craft." However, both budō and bujutsu are used interchangeably in English with the term "martial arts".^{[citation needed]} Budo and bujutsu have quite a delicate difference; whereas bujutsu only gives attention to the physical part of fighting (how to best defeat an enemy), budo also gives attention to the mind and how one should develop oneself. Modern budo uses aspects of the lifestyle of the samurai of feudal Japan and translates them to self-development in modern life."

(http://en.wikipedia.org/wiki/Bud%C5%8D)

OK?

I think that's a pretty good starting point.

-Budo has it's roots in warfare.
-Budo is different from bujutsu.
-Do = way. Jutsu = technique

What necessary givens were forgotten in the entry?

-Budo comes from the Japanese language (duh)
-Budo is understood five billion times better in the context of Japan

I wanted to say something about Japanese culture, but when I say that, my mind is flushed with images of temples, tea, monks, and swords and stuff ... and that's not what I mean.

Modern day budo is understood best in modern day life ... in Japan.

Well ... mmmmm ...

Modern day budo should be understood in the context of it's root in traditional Japanese culture, and one doesn't have to be in Japan to understand it ... BUT ... in my expereience I'll say again,

Modern day budo is understood best in modern day life ... in Japan.

So I guess that will be my tint on the discussion. This is a conversation to visit here and there in pieces, not to be just stripped down all in one go, so I'll leave it at that. Please check again later, for the continuation of "What is Budo?".

A Better Day: These Puzzles Are OK

Today was much better than yesterday. (For a bit of griping check my last post.)

I woke up and had to rush to work, but had everything together. The initial feeling wasn't so good, not so bad either, but I wasn't exactly looking forward to doing my second job teaching English to hotel employees. Last week was left bitter in my mouth; the taste of unmotivated students following a fledgling teacher. But for some reason, they were great today, and lifted me up to this happy state. We had a great class.

I checked the bank and a week before payday, I have more money than usual. Some how I've managed to spend less than usual this month, which has been a rarity for the past few. Instead of forcing my hand into savings, I can enjoy myself a bit more with the cushion.

I felt optimistic about budo today. I had a great energy to study Japanese on the train.

I had excellent lessons planned for today. The kids were a little crazier than usual (crying, complaining, puking), and that's OK: That's what is supposed to happen.

As an artist, there is great responsibility. Half of the coin, which some deem "real art", is just expressing your feeling through the medium. But that alone will not ... be ideal. The other half needs to translate that feeling effectively for an outside party. That requires great patience and precision. It's not just pure expression. I listened to an interview with an artist I look up to, and he explained looking at a blank canvas as a riddle: a problem to solve. I initially squinched my nose at this; I'm not exactly fond of the first things that came to my mind: riddles, problems, math. I assumed that problems have correct and incorrect answers, but this is not necessarily true. One must simply answer the best they can. That requires effort, not just the kind that makes you blast through a wall, but the intelligent kind that asks you to think before you act ... write ... paint ... move. You must express your feelings honestly, but within the framework of our particular labrynth: The world. There are places to cascade upon without inhibition, and there are others to pick apart with a small needle. Other times, we ought to refrain from anything at all.

I remember talking with my advisor at the high school I used to work at. He is an English teacher who said he used to shy away from adversity. Now he considers it the best possible scenario. This was after helping me set up my own bank account, sign contracts with the landlord, translating random pieces of mail I received, and answering any of my seemingly worthless questions about whatever. Far from the epic quest we demand, yet right at the center of the spinning earth (or Dharma Wheel if you will, *for the Dogen geeks).

As an artist, I am responsible. As a teacher, I am responsible.

At both of these stations, the world says to Zacky Chan, "ONEGAISHIMASU!" And I am compelled to action.

Ugly Rain, Ugly Kyudo

 

Where do I begin. I'll start with what I see, and then tell you what I did.

Today there is ugly rain. The rain itself isn't ugly, but where it falls is. Or maybe not where it falls is ugly, but it doesn't look good in the rain.

I have a great affinity for the rain. I grew up in the Pacific Northwest of the U.S. If you know anything about the region, you know it rains more than anything else. I grew up on a small rural island there. It rains a lot. When it does, it's beautiful. The rain falls through the grey clouds and onto a monotone of green forest in fog. One cannot clearly see where the dark green forest ends and the clouds begin. I used to look out my back windows at the stretching yellow field that rose into a mountain. I grew up in that beatiful rain.

Now I live in Toyama Prefecture located on the Sea of Japan. If you know anything about this region, you know it's also famous for its precipitation. It's raining, but it falls on grey and brown buildings. You can see clearly the slime of civilization escaping the cracks and running down the sides of things. The streets are wet, making the cars loud. Riding my bike is hastened to escape the wet, and not without streaks of puddles splashed up from my back tire onto my ass, seeping through my pants. People walking on the sidewalks aren't looking around them and are instead hunched over staring at the ground, trying to escape the rain that surrounds them. The work doesn't stop, it just makes transport more difficult. That empty floating space is filled with inconvenience and hurry. People's faces naturally distort under such undesirable circumstances. People are rarely attractive in the rain. In fact, people are ugly in the rain. Civilization is ugly in the rain. I need green hills and fog. Now I can think of nothing but the dreary sludge of my day. I want to naturally slack in the rain, but as a teacher, I cannot do this. My students will slack further doing nothing, or go crazy under my lack of care. I must be 110% all the time no matter what with them. Teachers have great responsibility indeed. You don't see this when things are good.

Speaking of snow, there is a great lack of it in the city despite being mid Febraury. Actually, the mild winter we've moved into here is throwing the rest of things out of shape. The branches of the sakura trees are already changing color, to a kind of haunting red-pink, reminding me of agitated nerves reaching into the grey sky. And there are mosquitos! I found one in my bathroom this morning. I went out on my balcony and saw tens of them hovering in the air. I pity any nature that is waking up, because it will die in the next heavy snow.

WHAT IS HAPPENING!

I went snowboarding in the mountains yesterday and it was amazing. Sunny blue sky, white mountains, powder snow, too many people, but one can get over it in such circumstances. Yet the dreary Monday morning down here is almost unbearable.

Sensei didn't come to kyudo this morning, so I was left to my downward spiral tendencies. I started the day off well, but gradually dug myself into a hole of bad technique. How does that happen? One of the other teachers was there trying to help me, but he was giving me information directly contradicting what my main Sensei usually says. Perhaps they're saying the same thing, but it translates differently. I never really experienced this in other martial arts. Kyudo is a prickly bitch sometimes. Yelling at it usually doesn't fix the problem, but sometimes doing your best doesn't seem to either.

Kyudo is like sailing. (Not that I know much of sailing, but I really don't know much about kyudo either, so what the hell.) When wind fills sails, and you're cutting through the water, even more so due to your efforts, it feels great. You're passing through the beautiful ocean, but can't even see around you because you're moving forward so fast. However, when that wind is absent, you're left fumbling to compensate, but the efforts only drive you further down. In the end, you're on a bit floating, maybe backwards. Staring at the endless nothing around you. "Why?" You ask the gods. No answer. That's how kyudo felt this morning. I've said for so long, "Just go to practice! The results will come!" Well I went! And it wasn't immediately gratifying. Maybe I'm investing in good future karma. Maybe it was perfect. Maybe it was totally worthless. Maybe it doesn't mean anything. Maybe it was a huge waste of time because I want to sleep and write, not ride trains in the rain to toil and work.

A rambling post for a wet gaijin trying to make sense of this city rain. Why doesn't anyone else here understand. Today I hate the street that lies between my apartment and the train station, and the walk from the bicycle garage to the ticket gate.

It's supposed to be snowing. I'm supposed to be getting better at kyudo. I'm supposed to be happy.

I'm investing a lot of hope into this hot cup of coffee I've just made.