Aikido

Extracts from chapter one of “Discussions on Budo” (武道論) by Tomiki Kenji, published in 1991 by Tai Shu Kan Sho Ten (大修館書店).

Translated by Scott Allbright as part requirement for M.A. in Japanese, 1994.

Chapter one.

The Modernization of Budo

-the harmonization of traditional and modern Budo-

Section 1. Traditional Budo and Modern Physical Education.

The origins of Budo are as old as Japan’s history, and there have been various names given to it and its manifestations throughout many changing eras in Japan’s long historical tradition. It is a valuable part of our culture, which has grown out of this tradition, and the Japanese have been raised in a strong and correct manner according to an amalgamation of both its spiritual and technical facets over many years.

However, the development of a system based on educational guidelines only started from the end of the Edo period (1603-1867) and had grown out of the warring eras of Kamakura (1185-1333) and Muromachi (1338-1573). This system was taken up as the education policy of the Tokugawa Shogunate, and was called “Bun Bu Fu Ki” or “the Pen and the Sword must not diverge from each other”, and alternatively, “Bun Bu wa Kuruma no Ryo Rin no Gotoshi" or “the synchronicity of the Pen and the Sword is essential, like the two wheels of a barrow”. It was the purpose of the “Bushi”, or military persons, to master the “way” of the Pen and the Sword. Needless to say, the hierarchy, consistent with the philosophy of the time, placed Bushi above the three social classes of merchants, artisans and farmers respectively. The cultivation of literature was based primarily on Confucianism, but also encapsulated Buddhism and could be traced back to Shinto. The cultivation of “Bu” (武) was not simply a matter of mastering a favourite martial skill such as “Ju Jutsu” or swimming, alongside bowmanship, horsemanship, spear and swordsmanship, but also demanded the study of tactics and strategy. There was a guiding doctrine behind these requirements which contained the code of “Bushido”, or the “way of the warrior”. This code was the embodiment of Shinto, Confucianism and Buddhism in the spiritual dimension, and the discipline of mind and body through the practice of the martial arts in the technical dimension, and formed the basis of the education for military persons in the past.

Eras came and went, finally arriving at the Meiji Restoration which saw a flourishing nation under the banner of “A strong army, a prosperous people”, and the last eighty years have spanned the Mejji, Taisho and Showa eras. During all this time if the truth be known, the mainstay of our country’s education has always been the discipline of traditional Bushido, and the cultivation of a robust spirit, honed by the practice of martial skills. Despite the fact that Budo had played a major part in the education of the Japanese people in this way, in 1945, after the Second World War, a period of enormous change was heralded. Along with the laws laid down in the new Constitution, this change was effectively the democratization of the fundamental spirit of education.

Are the two guiding doctrines of Bushido and Democracy irreconcilable?

This issue raises many questions, such as the form modern Budo education should take, the difficulties inherent in Budo as sport, and the relationship between modern and traditional Budo. But it is important that all these questions take into account the post-war tide of events. We must broaden our outlook, and consider our future from an international perspective, and furthermore as a cultural nation, and by tracing back our

ancient history and searching for the achievements of our forebears, we should be able to solve the question of an educational Budo.

The content of education develops according to the progress of culture. In order for education to conform to the life-style of an era it must explain the culture of the day, make use of that culture and, furthermore, it must include its own inventions. In other words, cultural education must achieve a high level of refinement in accordance with the era of the day. The three subject areas demanded of modern education are the natural sciences, social sciences and cultural sciences, which cover a multitude of topics. There is a tendency for the fields of study to diversify and divide, and a strong trend to continually expand time allocated for compulsory education and specialized courses. Education must absorb all the various areas of study which emerge out of these trends. When we consider the content of this vast volume of topics which is education, virtually all of them are primarily concerned with intellectual activity, and are therefore equivalent to the “Bun” or Pen of the old military education. What corresponds to the “Bu” or Sword of old, is limited to the single subject of Physical Education in today’s general education. Although it is the only correspondent subject area, its importance in primary, junior and secondary education, further education and a wider social education is similar to that of the “Bu” or Sword which was inseparable from the “Bun” or Pen of old.

Modern P.E. can be viewed from two perspectives in relation to this importance. Firstly, it is the means by which one maintains good health, through physical activity which involves the whole body, and increases physical strength. Secondly, a spiritual dimension is achievable as a result of physical activity. In other words, through diligence in exercise and sports, free will is disciplined, self-assertiveness is encouraged, importance is attached to respect, and a temperate, conciliatory nature is forged. On the other hand, through such activities as dance or camping, a good sentiment develops, which leads to a free and easy, friendly nature.

Today’s culture is a “mechanized” culture. Man’s intelligence has taken him away from a reliance on hand tools towards a life-style dominated by mechanization. This mechanization is not restricted only to labour saving devices in manufacturing, but continues to eat into domestic labour in a consumer society. Subsequently, it must be said that this cultural activity is gradually negating the need for physical activity. If we are to believe the principle of “disuse atrophy" of physical functions expressed by physiologists, then the continued progress of this cultural activity will ironically result in the atrophy of people. The minds and bodies of human beings can only progress given appropriate stimuli and activities. This significant responsibility falls upon P.E. as a necessary area of education.

In the East, and in particular Japan from olden times, it was acknowledged that it was only possible to train the heart and discipline the spirit through physical “Gyo” (行), or spiritual exercise. Without such activity it was not possible to cultivate the heart in isolation. Zen Buddhism, which emphasized introspective contemplation, was scorned as “swimming practice on tatami mats” , or learning the theory without putting it into practice, which was considered a waste of time. Furthermore, morality was a practical morality, ‘and great importance was placed on “discipline”. The deportment of ones daily life and demeanour in everything one did became the philosophy and standard for everyday life which was enriched by real vigour, and people were equipped with an ability to make quick decisions and act on them.

Today, too, when we practice sports, the most important elements are ones deportment and sportsmanship. When sports that wrestle for victory or loss are played out as physical education, they have as their specially important objective this spiritual dimension. It is this spiritual dimension which is the second responsibility that falls upon P.E.

Bushido developed alongside the progression from the system of lord and vassal to the system of ruled and ruler, and was the backdrop for Budo. Bushido is a vertical moral code. But the modern era has progressed beyond a nation and its people towards the awakening of an international society. Bushido would need to adopt a horizontal code if it was to comply with the notion of mutual friendship in an era which encourages international friendship and emphasises a democratic spirit. If we create a parochial system which includes the code of Bushido and hinders a progressive character, then such a system will halt the development of our people. In a period when the life-style of a nation was still immature, the enumeration of and competition in such activities as “running”, “jumping” and “swimming” are all seen as important for their practical value as methods of defence and labour. However, today these practical values have gradually been lost, and the activities have finally been sportified with only their technical characteristics being pursued. Along with this separation from practical origins, there is a strong urge to push the technical skills ever “higher”, “faster” and “stronger”. This urge is the resolve to persevere, which is a fundamental driving force in mankind and a foundation stone on which today’s culture has been built. There is a modern significance to this necessary encouragement of sports. The technical skills of Budo too, which grew to possess practical value, are no exception to this historical development. So the sportification of Budo does not mean its degeneration, but its introduction into a new P.E. culture. However, there are problems along the road to sportification concerning the methods of research which will enable the assimilation of the best of tradition in modern education.