FOOD FOR THOUGHT FROM 1890

I was reading through Lafcadio Hearn’s Glimpses of Unfamiliar Japan, Volume II, Chapter XXVI, “The Japanese Smile,” published in 1984, and once again came upon the extracts from an essay by Viscount Tōrio. The ideas expressed in his essay were at times critical of things Western, of trends within the Meiji government Japanese society; yet, as I read through them, I began to think that there existed in his words of more than one hundred years ago, important lessons for modern Japan as well as contemporary America. I present them now, as Hearn did in his time, as if nothing else, food for thought.

Order or disorder in a nation does not depend on something that falls from the sky or rises from the earth. It is determined by the disposition of the people. The pivot on which the public disposition turns towards order or disorder is the point where public and private motives separate. If the people are influenced chiefly by public considerations, order is assured; but if by private, disorder is inevitable. Public considerations are those that prompt the proper observance of duties; their prevalence signifies peace and prosperity in the way similar to families, communities, and nations. Private considerations are those suggested by selfish motives: when they prevail, disturbance and disorder are unavoidable. As members of a family, our duty is to look after the welfare of that family; as members of a nation, our duty is to work for the good of the nation. To regard our family affairs with all the interest due to our family, and our national affairs with all the interest due to our nation, this is to fitly discharge our duty, and to be guided by public considerations. On the other hand, to regard the affairs of the nation as if they were our own family affairs, this is to be influenced by private motives and to stray from the path of duty.

Selfishness is born in every man; to indulge it freely is to become a beast; therefore, sages preach the principles of duty and propriety, justice and morality, providing restraints for private aims and encour- agements for public spirit… What we know of Western civilization is that it struggled on through long centuries in a confused condition, and finally attained a state of some order, but that even this order, not being based on such principles as those of natural and indisputable distinctions between sovereign and sub- ject, parent and child, with all their corresponding rights and duties, is liable to constant change; according to the growth of human ambitions and human aims. Admirably suited to persons whose actions are controlled by selfish ambition, the adoption of this system in Japan is naturally sought by a certain class of politicians. From a superficial point of view, the Western form of society is very attractive; in as much as, being the outcome of a free development of human desires from ancient times, it represents the very extreme of luxury and extravagance. Briefly speaking, the state of obtaining things in the West is based on the free play of human selfishness, and can only be reached by giving full sway to that quality. In the West, little notice is given to social disturbances; yet they are at once the evidence and the factors of the present evil state of affairs. Do Japanese, enamored with Western ways, propose to have their nation’s history written in similar terms? Do they seriously contemplate turning their country into a new field for experiments in Western civilization?

In the Orient, from ancient times, national gov- ernment has been based on benevolence, and directed to securing the welfare and happiness of the people. No political creed has ever held that intellectual strength should be cultivated for the purpose of exploiting inferiority and ignorance. The inhabitants of this empire live, for the most part, by manual labor. No matter how industrious they are, they hardly earn enough to supply their daily needs. They earn, on the average, about twenty sen daily. For them there is no question of aspiring to wearing fine clothes or to inhabit handsome houses. Neither can they hope to reach positions of fame and honor. What offense have these poor people committed that they also, should not share the benefits of Western civilization? Indeed, by some, their condition is explained on the hypothesis that their desires do not prompt them to better themselves. There is no truth in such a supposition. They have desires, but nature has limited their capacity to satisfy them; their duty as men limits it, and the amount of labor physically possible for a human being limits it. They achieve as much as their opportunities permit. The best and finest products of their labor they reserve for the wealthy; the worst and roughest they keep for their own use. Yet, there is nothing in human society that does not owe its existence to labor. Now, to satisfy the desires of one luxurious man, the work of a thousand is needed. Surely, it is monstrous that those who owe to labor, the pleasures suggested by their civilization, should forget what they owe to the laborer, and treat him as if he were not a fellow being. But civilization, according to the interpretation of the West, serves only to satisfy men of large desires. It is of no benefit to the masses, but is simply a system under which ambitions compete to accomplish their aims. That the Western system is gravely disturbing to the order and peace of a country is seen by men who have eyes, and heard by men who have hears. The future of Japan, under such a system, fills us with anxiety. A system, based on the principle that ethics and religion are made to serve human ambition, naturally agrees with the wishes of selfish individuals; and such theories as those, embodied in the modern formula of liberty and equality, annihilate the established relations of society, and outrange decorum and propriety. Absolute equality and absolute liberty being unattainable, the limits prescribed by right and duty are supposed to be set. But as each person seeks to have as much right and to be burdened with as little duty as possible, the results are endless disputes and legal contentions. The principles of liberty and equality may succeed in changing the organization of nations, in overthrowing the lawful distinctions of social rank, in reducing all men to one nominal level; but they can never accomplish the equal distribution of wealth and property. Consider America…It is plain that if the mutual rights of men and their status are made to depend on degrees of wealth, the majority of the people, being without wealth, must fail to establish their rights; whereas the minority who are wealthy, will assert their rights; and, under society’s sanction, will exact oppressive duties from the poor; neglecting the dictates of humanity and benevolence. The adoption of these principles of liberty and equality in Japan would annul the good and peaceful customs of our country, render the general disposition of the people harsh and unfeeling, and finally prove to be a source of calamity to the masses…

Though at first sight, Western civilization presents an attractive appearance, adapted as it is to the gratification of selfish desires; yet, since its basis is the hypothesis that men’s wishes constitute natural laws, it must ultimately end in disappointment and de- moralization. Western nations have become what they are after passing through conflicts and deviations of the most serious kind; and it is their fate to continue the struggle. Just now, their motive elements are in partial equilibrium, and their social condition is more or less ordered. But if this slight equilibrium happens to be disturbed, they will be thrown once more into confusion, and change; until, after a period of renewed struggle and suffering, temporary stability is once more attained. The poor and powerless of the present may become the wealthy and strong of the future, and vice versa. Perpetual disturbance is their doom. Peaceful equality can never be attained until built up among the ruins of annihilated Western states and the ashes of extinct Western people.[i]

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[i] Author’s Footnote: These extracts from a translation of the Japan Daily Mail, November 19, 20, 1890, of Viscount Tōrio’s famous conservative essay do not give a fair idea of the force and logic of the whole. The essay is too long to quote entirely; and any extracts from the Mail’s admirable translation suffer by their isolation from the singular claims of ethical, religious, and philosophical reasoning, which bind the various parts of the composition together. The essay was furthermore remarkable as the production of a native scholar, totally uninfluenced by Western thought. He correctly predicted those social and political disturbances which have occurred in Japan since the opening of the new parliament. Viscount Tōrio is also well known as a master of Buddhist philosophy. He holds a high rank in the Japanese army.

KINDNESSES UNEXPECTED

Kindnesses Unexpected

In 1891, Lafcadio Hearn made a voyage to the Oki Islands or Oki-shotō (隠岐諸島), a group of volcanic, one hundred miles west off the western coast from Izumo and Shimane Prefecture.  As he put it, “Not even a missionary had ever been to Oki, and its shores had never been seen by European eyes, except on those rare occasions when men-of-war steamed by them, cruising about the Japanese Sea.”  It was here that he experienced some not-so-small kindesses and surprises.

     “On the morning of the day after my arrival at Saito, a young physician called to see me, and requested me to dine with him at his house.  He explained very frankly that, as I was the first foreigner who had ever stopped in Saigo, it would bring much pleasure both to his family and to himself to have a good chance to see me; however, the natural courtesy of the man overcame any hesitation I might have felt to gratify the curiosity of strangers.  I was not only treated delightfully at his beautiful home, but actually sent away with presents; most of which I attempted, in vain, to decline.  In one matter, however, I remained obstinate, even at the risk of offending:  the gift of a wonderful specimen of bateiseki (a substance which I shall speak of later).  This I persisted in refusing to take, knowing it to be not only very costly, but very rare.  My host at last yielded; but afterwards, secretly sent two smaller specimens to the hotel, which Japanese etiquette made it impossible to return.  Before leaving Saigo, I experienced many other unexpected kindnesses from the same gentleman.

     “Not long after, one of the teachers of the Saigo public school paid me a visit.  He had heard of my interest in Oki, and brought with him two fine maps of the islands made by him, a little book about Saigo, and as a gift, a collection of Oki butterflies and insects that he had also made.  It is only in Japan that one is likely to meet with these wonderful exhibitions of pure goodness on the part of perfect strangers.

     “A third visitor, who had called to see my friend, performed an act equally characteristic, but which also pained me.  We squatted down to smoke together.  He drew from his obi a remarkably beautiful tobacco pouch and pipe case, containing a little silver pipe, which he began to smoke.  The pipe case was made of a sort of black coral, curiously carved, and attached to the tabako-iré, or pouch, by a heavy cord of three colors of braided silk, passed through a ball of transparent agate.  Seeing me admire it, he suddenly drew a knife from his sleeve, and before I could stop him, severed the pipe case from the pouch and presented it to me.  I felt almost as if he had cut one of his own nerves apart when he cut that wonderful cord; and nevertheless, once this had been done, to refuse the gift would have been rude in the extreme.  I made him accept a present in return; but after that experience, I was careful never again, while in Oki, to admire anything in the presence of its owner.”

     Even now in the 21^st century, if one will take the time to meet people, and to experience the true Japan, he too is bound to experience such amazing kindness, which seems so lacking elsewhere in the world.


*Print by Mishima Shoso (1856 - 1926) titled Sparrow Grand-pa (c. 1900) illustrating a Japanese folktale about an honorable old man who rescued a sparrow (suzume).  later, he was invited to the village of sparrows and given a box of gifts.

Amatai no Shugo-ryū: Goals, Ki, and State of Mind

  

      Achieving our two essential goals in the practice of Amatai no Shugo-ryu, that is the cutting of an opponent while avoiding being cut and the perfection of character, require an keen awareness of both the physical and mental aspects of each interaction between training partners or opponents.  Equally important is the ability to feel the exchange of energy, ki, between the participants.  One’s state of mind is critical to this; for, a negative state of mind will interfere with one’s ability to achieve the purpose of each exercise in practice.   Anger, impatience and selfishness can limit one’s awareness and prevent them from determining their opponent’s intent.

      On the other hand, proper practice does have a significant, positive effect on one’s state of mind.  By putting one’s body and mind into action through the practice of kata and drills, while being focused on the key elements and asking one’s self questions about one’s strategy, the tendency is to disrupt anger and promote patience and cooperation.  Happiness, patience and cooperation:  all make the smooth flow of ki between training partners possible; therefore, each person is better able to react properly.

      The more one is able to live in the moment and put aside all irrelevant thoughts and respond intuitively to perceived subtle changes of strength or weakness, the more one is able to sense the ki.  To achieve such a state of mind is not easy; however, once one is really aware of the ki component in Kenjutsu, one can then begin to learn to control their attacker’s intent.

      This is a valuable goal and it is not by chance that the same qualities one develops in the dojo will help them to become better people outside.  Those who truly seek enlightenment, the “Way”, as Miyamoto Musashi put it, try hard to develop specific qualities within themselves:  to live within the moment, to put aside irrelevant thought, and to allow intuition to guide them to correct action.  As one studies Amatai no Shugo-ryū, they can attain a similar state of mind both inside the dojo and when they leave at the end of the day.

SHISEI-DO DOJO: Defining Who We Are.

SHISEI-DO DŌJŌ : Defining Who We Are

SHISEI-DO DŌJŌ : The Meaning of Dōjō?

Dōjō (道場 ) is a Japanese term which simply means “place of the way,” and can refer to a formal place of training for any Dō or Japanese art.  Classically, the dōjō has been regarded as the formal place for students of Budō or Japanese martial arts to train in, but certainly, the education and training offered within a dōjō need not be limited to martial arts but can instead be (and often is) more spiritual, introspective or meditative in nature.

SHISEI-DO DŌJŌ : The Meaning of Shisei-Dō

至 誠

The name Shisei-Dō Dōjō is based upon the words and teachings of one of Japan’s greatest intellectuals and educators, Yoshida Shōin (吉田 松陰) who lived and died a premature death during the last days of the Tokugawa Shōgunate, a time of great political and social upheaval.

He once wrote: 

Shisei ni shite ugokkazaru mono wa, immadakore arazarunari

The first word in the quotation, shisei, is key to what we believe at the Shisei-Dō Dōjō and it is why we exist. Shi (至) means the height of or the ultimate in something; sei (誠) refers to what is called "heart's blood", unaffected or unrestrained sincerity, wholeheartedness, eagerness, or enthusiasm. Do (道) means the path or the way.

For us then, Shisei-Dō  (至誠道) is the way of the height of enthusiasm in each project we undertake and the way we live. Everything we do, everything we study and teach here, whether it is Amatai no Shugo-ryū Aikijutsū, Iaido, Wa-Dō, or how to find peace, harmony and prosperity in our lives, is a work of love, done with the greatest enthusiasm.

Shisei ni shite ugokkazaru mono wa, imadakore arazarunari.

"If one has shise to do something, if one does something with shisei, if one does not forget shisei when one does something, one can accomplish anything."

-Yoshida Shōin

AN INTRODUCTION TO WA: An Application to Business and Commerce in the Modern World

 AN INTRODUCTION TO WA:

An Application to Business and Commerce in the Modern World

Wa, a traditional concept unique to Japan and derived from the ancient meaning of peace and harmony, which today can be regarded as close associations or “circles”, is the key to Japanese economic success because it gives them a significant advantage over Western nations. In Japan, employees and managers function in human orientated "circles" instead of the series of horizontal layers favored by Western management:

. . . Wa incorporates mutual trust between management and labor, unselfish cooperation between management and labor, harmonious relations among employees on all levels, unstinting loyalty to the company, mutual responsibility, job security, freedom from competitive pressure from other employees, and collective responsibility for both decisions and results.

Boye DeMente, Japanese Etiquette and Ethics in Business,

1993, NTC Publishing Group.

As we will see in future articles, the Way of Wa, or Wa-Dō, and all it has to offer extends well beyond business and commerce and can be applied directly to our everyday lives and how we relate to ourselves, our friends and family, and our community.

Konosuke Matsushita codified Wa into seven objectives called the Way of Wa:

Seven Commandments of "Wa":

• National Service Through Industry
• Harmony
• Cooperation
• Struggle for Betterment
• Courtesy and Humility
• Adjustment and Assimilation
• Gratitude