Wedding At Monterey Aquarium

Interview with Master Morihei Ueshiba Budo

"... you check your partner, no desire to
domain. It is a state of perpetual victory.
There is no possibility of failure. In this sense there is no clash
in Aikido, and even if you had an opponent,
he would only be a companion to control ...."

A: When I was a college student my philosophy professor showed us a picture of a famous philosopher, and now I am struck by the similarity with you
0 - SENSEI: Well maybe it is entered in the field of philosophy, as my spiritual side is much more emphasized than the physical.

B: It is said that the 'Aikido is very different from Judo and Karate.
0 - SENSEI: I think we can say that it is the ultimate martial art. This is because it is based on a universal truth. Quest 'universe is composed of many different parts that are nevertheless held together as one big family, this is a representation of peace at the highest level. Embracing the point of view of 'universe,' Aikido is not merely a 'martial art' s love. Can not be an 'art of violence. It thus could be defined as a 'further manifestation of the Creator. L 'Aikido, it is immense. the training plans are the Earth and Heaven. The mental attitudes of practitioners must be full of peace and nonviolence. This is the right mindset of Japanese martial arts, violence is generated by a disturbed mind. Our duty is to transform the world into an earthly paradise. Activities such as the war are misplaced.

A: This is fundamentally different from traditional schools.
0 - SENSEI: certainly is very different. If we look behind us we realize to what has abused the martial arts. During the Warring States Period, for example, the rich lords used the martial arts for personal purposes and to satisfy their interests. This I think is totally appropriate. I used to think that martial arts were meant to defeat the enemy soldiers in war, why, when the war ended, I was very puzzled. This led me to seek, within seven years, the true spirit of sweat, and that was when it occurred to me to build a paradise on earth. The reason for this solution is that the heavens and the earth were relatively stable in their evolution, as humans seem to be in a perpetual state of confusionale.Prima we must combat this situation. The realization of this mission is a step forward for the 'whole of humanity. When I came to this conclusion, I realized that the true nature of ' Aikido is the absolute peace and harmony. L 'Aikido was created in accordance with the principles of the universe, so it's a audo of absolute victory.

B: Would you tell us about the principles of 'Aikido? People think it's something mystical like ninjutsu, saying that you are able to lift heavy objects with a kind of mysterious power.
0 - SENSEI: On the surface it might seem something mystical, but it is not. In Aikido we only use the strength of our opponent, so that more force he uses is more easy for us.

B: In this sense there is also Aiki in judo, where you have to synchronize themselves with the rhythm of the partner. If he pulls, you push and if he pushes you bring. Movendoti according to this principle do the lose his balance and then apply your technique.
O-SENSEI: In Aikido there is absolutely first attack. Attach it means to have already been defeated in spirit. In accordance with the principle of non-resistance, are not opposed to 'striker. So you could say that there is no opponent in Aikido. Victory for us is "Masagatzu Agatzu", that is when you win over all, according to the divine mission, then you have the absolute strength.
B: You are referring to the case "sen no sen", the initiative on attachment?
O-Sensei: Absolutely no. If I wanted to try to express it in words I should say that you check your partner, no desire to dominate. It is a state of perpetual victory. There is no chance of defeat. In this sense there is no clash in Aikido, and even if you had an opponent, he would only be a companion to control.

B: How many techniques exist in Aikido?
0 - SENSEI: There are about 3000 basic techniques, and each of them has 16 variations, so there are many thousands. Depending on the situation yourself you can create new ones.

A: When he started studying martial arts?
0 - SENSEI: A 14 -15 years or so. I have learned, in order, the following schools of Ju Jutsu: Tenshinyo, Kito, Yagyu, Aioi, and Shinkage. But anyway I was not happy and tried again the true budo. Sojutsu and practiced Kendo. But even these, concentrate on fighting one on one, they failed to satisfy me. So I've combed the country, coaches and looking the way, but in vain.

A: You could say that was the period of ascetic training of the warrior?
0 - SENSEI: Yes, the search for true Budo. When I used to go to other schools, their teachers never challenged. Who among the pilgrim dojo is too tired to show his true abilities. So I paid their regular fees and trying to learn something. Finally, if I was I to be higher, by taking back my money and went home.

B: And when the Aikido began to take shape?
0 - SENSEI: As I said before, I traveled to many places looking for true Budo. Then about 30 years, I came to Hokkaido. On that occasion, while I was in Kitami Province, I met some SOKAKU TAKEDA, master of the Aizu clan. He taught the Daito-ryu Jujitsu. During the months that I studied with him I had a sort of inspiration. Later I invited him to my house, and together with another 15 or 16 people became a student of the 'essence of budo.

B: So he found studying aikido jujitsu with Takeda?
O-SENSEI: No. It would be more accurate to say that the teacher opened my eyes to Takeda Budo.

A: So in what particular circumstances was born the 'Aikido?
O-SENSEI: this happened. My father became very ill in 1918. Takeda I was forced to leave and return home. along the way I heard that if I prayed in Ayabe, near Kyoto, every wish I would have been fulfilled. So I went there and met Onisaburo Deguchi. But when I got home, I learned that my father was dead anyway. Deguchi had met only once, I decided to return to Ayabe with all my family and stayed there until a11925, all 'age of 40 years. One day, after battling a master of kendo, I was refreshing in the garden. Suddenly a shower of golden light fell from the sky and enveloped me. All of a sudden my body grew enormously, reaching the borders of 'the whole universe. Enlightened by that 'experience, I realized that we should not focus on victory: the heart of Budo is love. This is the 'Aikido.

B: So in Budo is not essential to be strong. Since ancient times taught the commonality between Zen and the sword. Similarly, the essence of Budo can not be understood without first clearing his mind. In this state, nothing is right that wrong, is more valuable ..
O-Sensei: As I said before, the 'essence of Budo is the path of Masagatzu Agatzu.

B: I heard a story that saw her involved in a fight with 150 workers ..
O-SENSEI: it? For what I remember the teacher Deguchi came to Mongolia in '24 to realize his dream of creating a large Asian community in accordance with national policy. it took him to his request until I was called to arms. Together through Mongolia and Manchuria. During the trip we encountered a group of bandits in the mountains, which began shooting at their fire pesantemente.io said smiling and then I threw myself between them and attacking them with pride scattering.

A: He stood for a long time in Manchuria?
O-SENSEI: Before the 'incident in Manchuria have been very spesso.Ero supervisor for the martial arts for the organization as the Shimbuden Kenkoku University in Mongolia. For this reason I was welcome there.

B: Hino Ashisei wrote a story called "Oja no Za" which tells the story of Tenryu Saburo, a hero in the world of sumo, and his encounter with a master of Aikido and the rediscovery of its true spirit. By chance this story is concerned?
O-SENSEI: Yes

B: What kind of relationship he had with Tenryu?
O-Sensei: He stayed at my house for about three months.

B: This happened in Manchuria?
O-SENSEI: Yes we met at the tournament in honor del10 anniversary of the government in Manchuria. There was a huge man at the party and a lot of people around him who made comments on his incredible strength. I asked who he was and then I was told that it was Tenryu, famous Sumo wrestler. I introduced myself to him and eventually we decided to compare our skills against each other. So I sat down and said to Tenryu: "Push me, trying to tip over backwards. Push thicker as you can, do not hold your strength . Strong secrets of Aikido, I knew that could move an inch. However Tenryu seemed surprised at this and became a student of Aikido. It was a good man.

A: Sensei, she also had rappolti with the navy?
O-SENSEI: Yes, for a long time. Begun in 1928, my collaboration with the Naval Academy as a part-time teacher, lasted for about 10 years.

B: So also taught to the soldiers during that period!
O-SENSEI: to eh, more than one occasion I have taught the military began with the Naval Academy, but in '33 I held classes for the Military School in 1942 Toyama.Poi Aikido also taught at the school police. On another occasion, at the invitation of General Maeda, I gave a demonstration for the Army.


A: By teaching the soldiers will certainly have been involved in some fun episode.
O-SENSEI: Yes, once I was even the victim of an ambush.

B: Maybe because they considered it a teacher too severe?
O-SENSEI: No, not for what. I think they wanted to prove my abilities. It was the time when taught 'Academy of Polizia.una evening as I walked into the training room, I felt that something was wrong. Something moved above me. All 'Suddenly, from all directions, jumped out of some bushes and hollows, a group of soldiers surrounded me. Then began to attack me with swords and wooden sticks. Because they are accustomed to this sort of thing, do not bother me much. As soon as they tried to hit me, I moved just a fluke and the 'other, and meanwhile I realized that they were losing confidence in themselves. Eventually they fell exhausted. Life is not without surprises. L 'other day, after a conference of a type recognized my face and I ran up and saluted. After talking for a while, I realized that this was one of the men who attacked me that day many years ago. I sheepishly said: "I am very sorry for that incident. That day we were talking about the real effectiveness of our teaching Aikido. A group of us from hotheads decided to test him. you hide 30 or so. And we were totally shocked that thirty men trained for war could not have been nothing compared to your strength. "

C: There were also episodes about the school in Toyama?
O-SENSEI: Showdown? Once, I think before the 'incident at the police academy. A group of captains, instructors at the school of Toyama, invited me to try my strength against them. They all boasted of their ability with phrases like "I can Total weight lifting "or" I can break tiles tot diameter, so I told them "I do not have this kind of force, but I can kill people just like you with the little finger. But since I'm sorry to hurt you, do so. "Lying on my right arm and leaned over the index a desk, so I invited them to get on my arm, lying down on his stomach. One after another in disbelief, began to pile on my arm. When they had got all six, I asked the man next to me a glass of water. While I was drinking with his left hand, the group of men on my right arm was silent amazement.

B: Aside from the 'Aikido, you must have a superhuman strength!

O-SENSEI: Not really.
Kisshomaru: Surely he is very strong, but we should talk about the power of Ki, rather than physical force. Some time ago, building a new dojo, we saw seven or eight workers who tried in vain to uproot a tree. My father looked at them for a while, 'and then asked them to move in order to prove himself. He pulled up in an instant, with one hand and threw it away. It would be inconceivable to do such things by sheer physical strength. A 'last time there was an accident on a Mihamahiro.

B: Are you talking about the same Mihamahiro National Association of Sumo?
O-SENSEI: Yes When I was in Shingu, Wakayama Prefecture, Mihamahiro was getting good results in the ranking of sumotori. He had incredible strength, and managed to raise three trunks, weighing several tons. When I learned that Mihamahiro was in town, I invited him to visit me. While we were chatting, he said, "Master, I have heard of you who have an unimaginable force. Why not compare our capacity?" Okay, "I replied," but I will use only my index finger. "We started. Mihamahiro tried to lift me and despite being able to move huge masses, he could not move me an inch. After a bit, 'retorted his own strength against him, and he found himself flying through the air. He realized that I had only touched with his forefinger, and with the index I kept immobilized. We looked like an adult playing with a child. Seeing him in disbelief, I asked him to try again. Sitting on the floor, I offered him pushing me to try to overthrow the head, but he could not. Then I lifted my legs off the ground, remaining in the balance, but even that could move me. Distraught, he began to study the 'Aikido.

A: When a person says to land with a finger, she presses a vital point?
O-SENSEI: Drawing a circle around them. Their strength is set to 'internal of this circle. No matter how strong a man can not extend its power further this circle. Becomes suddenly weak. So you can knock him down with a finger while in this phase. You can because he is weak.

A: His wife is from Wakayama prefecture?
O-SENSEI: Yes, she comes from the Takeda family of Wakayama.

A: The Takeda family is closely associated with martial arts.
O-SENSEI: Without a doubt. My family has served the 'Emperor for many generations. l my ancestors, in fact, gave up their property and their possessions to devote himself entirely the Imperial Family ..

B: As her teacher, has been around for many years in the period when he was young, that his wife should not have been a very simple life.
O-SENSEI: In fact, even now I can spend much time at home, because of the ongoing commitments.
Kisshomaru: My father has always been particularly interested in the ascetic practice of martial arts. In addition, an 'the other characteristic is its total disregard for money. On one occasion there was an incident of this kind. When my father left for Tokyo in 1926, he went alone and then in 1927, we reached the rest of us by Tanabe. With the help of the son of General Yamamoto, mr. Kiyoshi, renting a house in Sarumachi. At that 'time my father owned a large chunk of land around Tanabe, which included areas of cultivable and uncultivable. In any case, used it very little and therefore needed a loan. But despite this, he refused to sell alcunché.ma Not only that when his students brought him 's offer monthly, he said he did not need this kind of thing that would never accept money directly, and donassero who preferred them to the gods, so that the day when he needed money, he prayed to the gods, so they receive the necessary. He never accepted money to teach Budo. The dojo at that time was the billiard room of the Shimazu family, and here gathered to enjoy many military officers and aristocratic people. At that time we called our art Ueshiba Juku Aikijitsu.

B: At what age did you start practicing?
Kisshomaru: You can start at the age of 7, but we must wait the 15 to practice seriously. Physically speaking, the body begins to strengthen and to fortify their bones at that 'age. Since, moreover, contains many spiritual aspects of Aikido, you have to wait for that age have its own world view, and then the nature of Budo. Therefore, ultimately, I'd say 15 to 16 years is a good age to start practicing.

B: Compared to Judo, there are few occasions when they can grab in Aikido so you can simultaneously compare more than one opponent, which is ideal in Budo. In this respect, there are many thugs who come to learn Aikido?
Kisshomaru: to eh, sure, sometimes people also master of the genre. But when such people are studying Aikido with the intention of using it as a weapon to fight, do not last for long. Practicing martial arts is not like dancing or watch a movie. Sun or rain, you still practice every day if you want to move forward. In particular Aikido might be called a spiritual practice that uses the forms of Budo. It is too deep to be cultivated by those who want to use it to get into fights. In any case, individuals especially prone to violence, cease to be so after learning Aikido.

B: I see ... through constant training can correct their
violent behavior.
O-SENSEI: L 'Aikido is not a' martial art of violence but rather an art of love, where violence has no place. Indeed we must gently guide the violent assaults their opponents. It can not be thugs too long ..

B: L 'idea, then is not to oppose violence to violence, but to transform the violence into love.
A: What to teach to a beginner as essential in Aikido? In judo, for example, the first thing you learn to fall ...
Kisshomaru: First of all the body movement (tai sabaki), then the flow of ki.

A: What is meant by "flow of ki?
Kisshomaru: In Aikido, we constantly try to control the energy of our partners, through the control of our own energy, guiding the company in our own movement. After we train our body to rotate. Do not just move the body, we must move his arms and legs together so that the entire body is unified and can move smoothly.

B: Watching Aikido practice, students seem to fall naturally. What kind of training do you do to prevent falls?
Kisshomaru: Unlike judo, where you grab with your partner in Aikido you keep a certain distance. Therefore, you can apply a freer style of fall. Instead of falling with a thud, as in Judo, we use a circular drop, a form of fall much more natural. So we practice these four basic diligently.

B: So you practice tai-sabaki, ki no nagare, tenkan and ukemi and then begin the study of the techniques. What kind of techniques to be taught 'start?
Kisshomaru: shihonage, a technique where you can throw an opponent in several directions. Replicates the basic movements of ken. Of course, also practice sword. As mentioned above, in Aikido, I'awersario becomes part of our movement. In this way I can move at will. Similarly, when I train with a stick or a sword, I make that become a part of myself, like an arm or a leg. So any weapon in the hands of a aikidoka ceases to be a simple object. Become an 'extension of his own body. The next is iriminage. In this technique comes with the whole body as soon as the opponent tries to hurt us. In this brief moment you can also launch 2 or 3 atemi. For example, if our enemy attacks us from the side with a punch, using his energy, we open our bodies in guiding him in a rotation that follows the direction of his attack. So we raise our arm drawing a circle over his head throwing him to the ground. This is also the flow of ki. There are various and complex theories about this. L 'uke is completely powerless, or rather, its full force is directed where we want to project. So the greater the strength of our partner and is more easy for us. But on the other hand, if our techniques in a clash with anyone opposing our energy to his, would not be possible to defeat an opponent stronger than us.
O-Sensei: Aikido in fact, never go against the energy of our attacker. When he attacks us with a punch or cutting off vertically like a sword, drawing essentially a point or line. All you have to do is to dodge them.
Kisshomaru: Then we teach the techniques of immobilization, shomenuchi ikkyo, Nikky and so on.

B: The 'Spiritual Aikido contains many elements. How long it takes for a beginner to acquire knowledge bases?
Kisshomaru: Because there are people more or less coordinated, I can not make a general estimate. But after about three months of diligent practice, a beginner starts to get a 'no idea what the' Aikido is. Once it reaches six months of practice it is difficult to leave. Those who have only a superficial interest retire earlier than three months.

B: He seemed to understand that the 28th of this month there will be tests for shodan. How many black belts there are at present?
Kisshomaru: The highest degree awarded is currently the eighth dan, are the four who have achieved. There are six practitioners with the seventh dan, dan, and numerous first, considering all those who have begun after the war.

B: So there is a high number of people who practice the 'Aikido throughout the country.
Kisshomaru: Master Tohei visited Hawaii and the United States to promote Aikido. In Hawaii, there are about 1,200 practitioners, equivalent to about 80,000 practitioners in Tokyo. There is also a small number of black belts in France. There was a Frenchman who wanted to experience the true spirit of 'Aikido after studying judo. Not being satisfied with the practice in France has decided to look at the place where Aikido was born, and came to Japan. Panama's Ambassador to practice Aikido, but it seems that the climate of Japan is too cold for him and so not practical in winter. There is also a girl, Onado Haru, who has trained with us for several anni.Poi has suffered for Italy to become an 'artist. A few days ago, I received a letter from Rome, where he says to be very happy because he met an Italian who practice Aikido with which it can train.

A: What can we say about the interpretation of the techniques of Aikido?
O-SENSEI: the essential points are Masakatzu, Agatzu and Katzuhayai. As I said before, "Masakatzu" means "good victory", "Agatzu" you mean "being in agreement with your mission on earth", "Katzuhayai" indicates "the mental state of absolute victory"

B: The Way of 'Aikido seems very long, is not it?
O-Sensei: The Way of 'Aiki is infinite. Today I have 76 years, but am still in my research. It is not an easy goal to teach the Way in Budo as in any art. In Aikido, one must understand all phenomena of the universe. It is a workout that lasts a lifetime.

B: So you learn Aikido martial parallel with the teachings and divine. But at a glance what the spirit of Aikido?
O-SENSEI: L 'Aikido is love (AI). We must fill their hearts with love 's universe, and then embrace its mission to protect and love for all things. Accept this mission is the true budo. It means winning over themselves and eliminate the idea of \u200b\u200bthe enemy from our hearts. It is a way of individual perfection in which there is no place for violence. The techniques of 'Aiki is a spiritual training through a street where you search the union of body and mind, in accordance with the principles of' universe.

B: So 'goal of Aikido is peace in the world.
O-SENSEI: 's ultimate goal of' Aikido is the creation of a paradise on earth, so that everyone can be in harmony. Then we will not need atomic energy and hydrogen bombs. It could be a wonderful world.

Words For Wedding Memory Candle

beyond cultural barriers

The notion of do

Define budo through its connotations of austerity and severity, or with the asceticism and spirituality out of place. Budo literally means martial way. need to reflect on the practice of martial arts technique (BU) in connection with the concept of way (do). In Japan today, where modernity is much appreciated, some young people have an allergic reaction when it comes to giving you. Personally, I think that the way it is not the expression of its antiquity of mysticism: the way of life is the time from birth until death. Everyone along the ups and downs of the road, that does not bind the conscience and in which, over time, it's easy to get lost. The concept of path requires the existence of a direction or goal. During the course of life, the idea of \u200b\u200bbudo arises when the practice of martial arts are accompanied by the desire to improve oneself, one's whole person. The possibility of improving one's self is present in all cultures, even though the understanding of this improvement by the Japanese seem to be different from that of Europeans. Although this difference does not appear immediately, masked by the idea of \u200b\u200bprogression, I think the most important problem that faces a Westerner wanting to practice budo, is put into practice the concept of the way (do). The question of budo therefore does not arise in the same terms for the Japanese and Westerners. Below I will try to clear the obstacles that must be overcome to a mutual understanding.

is transmitted by the Japanese budo

examine any difficulties or problems that teachers face when Japanese budo seek to convey to foreigners who want to build their practice. What are the problems, explicit and implicit, that meet the masters of Japanese budo? One of the most important difficulty is the communication of the body techniques of budo related to spiritual aspects. The Japanese masters, to be truly understood, they are obliged to relativize the concept of life, somehow putting into question their worldview. It is not an easy thing. Everyone knows that to advance the practice of budo requires concentration, determination, conviction, essentially an unchanging spirit. to be persistent during the years of practice. The vast majority of teachers draws the energy needed to sustain the practice of budo from the desire to search for perfection. This tension ideal, though not conscious, comes from a practice that seeks a state of perfection, a value deeply rooted in Japanese society represented by the syncretism of the image of Buddha and the shrines of the gods. It involves intuition that fuses the human world with the cosmic universe. For this reason the Japanese have a tendency to regard it as a universal value and assume that is well regarded even by those who belong to a different culture. The problem is this.

The problem for the followers of budo foreign

Let's look at some issues that recruits foreigners, particularly Western must face. For the Japanese the way (do) about the duration of life. The notion of an ideal voltage budo means oriented towards improving one's person, in its entirety, by practicing martial. Westerners understand this expression, but did not attach the same meaning as the Japanese. The elevation of the human quality of budo through Buddhist and Shinto in origin: a man can reach the state - the divine - to be confused with Buddha and the god of a temple. The difference with the Christian culture, where the distance between man and God is insurmountable, it is clear: maximizing their human value, every person has the opportunity to change the quality of one's being to a level that is indistinguishable from an idea of \u200b\u200bthe divine. The philosophical discourse and the ethics of Japanese martial arts or budo are based on a conception of Shinto and Buddhist world and the universe, where the absolute does not exist and everything is relative to another: the God is absolute- absent in this universe. I know some Japanese masters of the Christian faith, but it does not prevent them from being so sensitive Buddhist and Shinto universal energy. The idea of \u200b\u200bself, based on this way of conceiving the world and on this form of sensibility is central to budo. The assumption that each man is able to aspire to perfection along the way that makes the development of this concept in the context of different cultural perspectives, is somehow an extension of the generosity of Buddhist logic: delete themselves giving birth to a new work. Some western researchers define budo through common traits observed in the martial arts of different origin but the fundamental characteristics of budo training is the concept rather than the special sign of these disciplines. Thus, as with the Japanese masters, this way of practicing budo, puts followers in the western state of having, somehow, to question their way of being. Although some Europeans seem to live, even more than the Japanese, Japanese in a way, it is not certain to ape the habits. Important not to confuse, or worse, lose their identity but on the contrary it is necessary to strengthen it by living every moment intensely, here and now. Go to the realization of budo designed to determine planetary From this point of view, a problem of differentiation. I think this is the main difficulty for the followers of budo.

A key to the budo

The thought of the street appears spontaneously, when the voltage to the ideal training if you bind to the practice of the martial art, during the progression time. In other words, if the tension does not appear, the practice may not lead to the thought of the street and therefore is not in budo. Budo, strictly speaking, does not identify a particular discipline, but its quality and its practical content. The constant practice of kendo, karate-do, jo-do, the Kyudo ... does not mean practicing budo. The practice becomes budo spontaneously when it involves a voltage to the ideal self of the person as a whole. Budo is not a kind of fighting disciplines, but the way you engage in research in a discipline of the effectiveness of combat. The pressure to formation if, in the sense I described above, is not an abstraction but is based on a concrete bodily sensation that every human being can conceive, irrespective of their culture. This feeling can be defined as the key that helps to overcome cultural barriers by opening the door to a deeper practice of budo. What is this bodily sensation? In the Japanese language is expressed through the concept of ki. I think the bodily sensation of ki is commonly found in human experience, even if the form of interpretation of this feeling varies according to culture. For example, the logical character is much more developed in Western languages \u200b\u200band in Japanese language but in Western languages there are no words - and this is a major difficulty of translation - that express the concept of ki. In Japanese this term encompasses the feelings and impressions mysterious, vague, intangible touch something in the depths of our being, which probably depend on an archaic sensibility or reflected. This set of expressions is difficult to define a word is present in everyday experience, literature and the arts from Japan, and is called ki. The exclusion from the vocabulary of one word that defines these feelings and impressions it seems related to the development of the logical nature of Western languages. Rational thought has probably developed by rejecting this sensitivity. The feeling of ki, without going through a translation equivalent words, must therefore be taken up in practice as ki. I believe that holds the key to budo is necessary to cultivate, by means of the body techniques of combat, their sensitivity to ki, being guided, in extent and depth of this feeling.

Kenji Tokitsu

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Education and Culture of the Samurai Samurai

differentiated pedagogy intended to samurai sought above all to the formation of character, neglecting the development of power 'which I thin 'intelligence, dialectics, prudence. E 'I'importanza already been highlighted that the arts play in the context of education in Japan. They, however, although considered essential to the education of a learned man, was considered an accessory rather than essential objective in forming the character of a samurai. The intellectual abilities were certainly taken into account, but the word who, used to mean "intellectual", was worth expressing Ia "wisdom", so that was assigned a subordinate role only to find intellectual, intellect understood that rationalistically ¨ (l) . was said that the tripod on which rested the structure of bushido was divided on who, jin, yu meaning, respectively: wisdom, benevolence, courage. The center of the soul of the samurai fell mainly on the agar. The knowledge could exist without the support of his act, and he used it only to the extent that the first could be useful to his profession as a man of war: religion and theology were recognized as the proper domain of priests, the samurai drew from them only so much that he could feed his mettle. philosophy and literature are the main elements of his intellectual education, but, while growing, samurai do not considered I'autentico ultimate position: he turned to literary studies mainly as a pastime, and the philosophical teachings considered a contribution to the formation of character, even if those were not used for the solution of some military or political problem. After these premises, it will disappear all too much amazed to learn how , under the teaching of bushido, especially tended to learning the art of fencing, archery I'arco of, or jujutsu yawara, equitation, hurled the spear and drew the sword, tactics, calligraphy, ethics, literature and history (2) . The calligraphy jujutsu require few explanatory remarks. Considerable importance was recognized the beautiful handwriting, probably for the reason that our characters, taking part - as in fact participating in - the same quality and function of images assume a strictly aesthetic value, it was admitted that the chirography express the personal character of its author. ll jujutsu can be summarized: an application to the rhythm of the offense-defense offers the anatomy of human knowledge. It differs from the fight in toto, as it is not subject to the force generated by muscles, and also differs from other forms of combat, as they do not resort to using weapons. Consists rather in grasping and hitting certain parts of the opponent's body, so to immobilize it and make it incapable of any strength: its effects are only temporary since it is intended not to kill, but simply to neutralize (3) . A teaching that one would expect to find in the education of Bush - and that rather conspicuous by its absence - is that of mathematics. This absence can be explained easily if one considers, first, that the feudal wars were not carried out rigorously "scientific", and finds, on the other, as I'educazione the samurai as a whole was totally hostile to the study of 'arithmetic. The samurai are prodigal menano pride and misery, which coincides with what he says Ventidius, that ambition. Don Quixote takes in much closer attention to their own spear rusty and his skeletal horse I'oro and lands, and a samurai sympathize heartily with his exaggerated brother of La Mancha. He disdains money itself: I'arte is to buy both the storage technology - any material gain from him being seen as a profit base. A regular expression used to signify the decadence of an era was as follows: ). An excessive attachment to gold and induced the contempt for life, to the same extent that the liberal use of one and the other was greatly enhanced. States a maximum commonly widespread: . For this reason the samurai, since childhood, were bred contempt in the economy, to the point to consider in bad taste even to speak of, the ignorance of the value of various currencies was a sign of good education. A samurai had to know the numbers to be able to pass in review their militias and to operate the distribution of benefits and feuds, but the account money was left-handed base to the point that in many states feudal public finances were managed by gentlemen of inferior rank to that of authentic samurai, or by priests. Who if he had raised the issue, despite the belief that money is the force factor of the war, certainly not aimed at raising the status of high regard by virtue of it, and if the required savings bushido, This represented not so much for eniva exercise of economy, as an exercise of abstinence. The luxury of being in fact considered the most dangerous threat to the human creature, the samurai were required to more severe simplicity of life - is that in many tribes were also enacted and enforced sumptuary laws. We read in ancient Rome as farmers supplied a given census - or even other individuals enriched by the mercatura - were gradually elevated to the rank of knights and thereby demonstrated the state to appreciate the services and I'importanza money. It 'clear that this fact is closely connected with the luxury and avarice of the Romans (4) . This assessment is not shared from the precepts of chivalry: they in finance is considered a domain consistently lower order than that represented by the professions that are inspired by the intellectual and moral sciences. Just because of the fact that money is love for money and were so carefully ignored, ll bushidS could remain untouched by the many long cowardice whose root is always money in this also lies the explanation of the fact that our politicians have long been free from all corruption. This observation, unfortunately, I am forced to add that among the current generations do you desire riches road instead. The intellectual culture, which today would include, above all, the study of mathematics, in bushidS was integrated with the exegesis of literary works and the discussion of questions of ethics. But in fact, there were few abstract problems that 'troubled' I'intelletto of young people, because the primary purpose of their education was given - as I mentioned above - the formation of a determined character. The only people whose minds absorb abstract concepts and knowledge are not big fans. Of the three goals which studies tend - that of obtaining pleasure, to refine, to guide I'azione - bushidS much prefers the latter, which governed . L 'education, whether they should develop this provision for political activity, whether it was intended to strengthen control of himself, was always oriented towards practical goals. . When are the character and not I'intelligenza, I'anima and not the brain to be chosen by a teacher to be cultivated and developed, then the occupation of these assumes a sacred character and meaning. << Parents I have generated: the teacher made me man >> . Given these assumptions, the esteem in which he was held a tutor could not be that high, and those who could give rise to recognition on the part of young people had to have more character, as well as profound erudition. He was a father for those who lacked a father, a counselor for advice for those who had need. Your father and your mother - says one of our greatest - are similar to heaven and earth, your teacher and your Lord is like the sun and the moon. The current method of offering material rewards for all sorts of services rendered, was not really popular among the followers of bushido, as this took into account only those services that are invaluable and, as such, should not be compensated for certain by money. A service to the spiritual, such as, for example, playing a priest or a teacher, could not be compensated with gold or silver, not because it was considered worthless, but because it escaped any assessment that economic parameters. And on the subject's sense of honor Bushido superior to any calculation, gives us a lesson most exemplary of that which is proposed by any modern political economy: wages and salaries may in fact be recognized as a reward for services defined by the outcome and tangible, concrete and measurable - and that result which is the noblest of all and can be reached through cultivating I'anima I'educazione (the work of the priest and the teacher is of such nature) is not, nor defined, nor tangible, or measurable, in which case, no You can then use the money properly, which serves as a criterion measure of material value. The use, in fact, that the students would bring to the masters or gold coins to 'start to season accounted for no payment, but an offer. In this capacity, it was not unwelcome to those who received it: men typically from the austere, too decent to withstand the physical work, too proud to stoop to begging. Men who, in their severity, were the personification of noble spirits, fearless in the face of adversity all'infierire, living embodiment and a shining example of what was considered the end of all knowledge, the domain of the self: the discipline sum, located at the top of the disciplines of the samurai ethic.

From: Bushido - Ed: Know-Kai
By: InazS Notoube (1862-1933)

How Do Vajinas Look Like

Nell 'ancient Japan was divided into tiny little states rival with each other and lived in a state of perpetual war. The nobles recalled to their brave and faithful warriors: the samurai (the verb = saburau serve-serve). These warriors began to draw up their own code of honor, bushido, which over the conduct on the battlefield govern the spiritual life. At the beginning of the 900 serious famines and wars make the central government unable to guarantee national security, so the nobles will build their own personal armies composed of soldiers from campaigns and trained for combat, the constant infighting eventually increase the power and importance of these warriors, while the nobles make the emperor in fact excluded from the direction of the state. From the twelfth century, the samurai or bushi ("fighting men") are the largest caste of the social pyramid. The samurai are completely at the service of his master (daimyo) and to him are also ready to take his life by the famous ritual called seppuku. The samurai followed a code of behavior called bushido war that literally means "Way of the Warrior", the still point of the bushido is the honor in battle and in everyday life, bushido also govern the relationship to be taken into the same clan and its leader. The samurai should be simple, modest, war must be brave, loyal, supportive and of course must be a great honor. Inaz writing his Nitobe Bushido (1900) it classifies two types: a bushido warrior and a Confucian bushido, the first corresponding to Kamakura and the Momoyama period and is remembered as Heike Monogatari and the Soga Monogatari, and the second is developed in the Tokugawa period to become a real moral code based Confucian ethics which tended to transform bureaucrats into warriors. Indeed, the samurai were often attributed to two terms, which indicated the wisdom of bun and bu Confucian type indicating the martial context. In fact one of the essential qualities of the samurai was the right balance between action and reflection. The formation of the ideal samurai was a set of components, social, philosophical, religious. Zen Buddhism will make the spirit of the samurai sword as strong as his. It was not difficult for the Bush innate simplicity Shinto assimilate the doctrines of Zen, the samurai as a child he learned not to betray any emotion and to control his mind, to do what was necessary to sacrifice and hours and hours of practice. Zen was very important to train and perfect their famous self-control as the techniques taught to have total mastery of his emotions, dowry essential for a samurai always the face of death.

Value- samurai lord

Minamoto Yoritomo (1191), the founder of the Kamakura shogunate, said some rules that were central to the samurai, the basis of these rules were devotion and loyalty on the part of the samurai their lord. This report tied both figures, the samurai pledged to serve the superior who in turn rewarded him with a possession of land, chigyochi. During the investiture ceremony of the tenth century by lord and vassal was centered on an oath that in the Kamakura period is transcribed on a roll, kishomon. The kishomon after compiling it was burned and dissolved in a liquid that he drank the samurai, the bushi internalized in this way both materially and symbolically the condition that he end only with death by one of two contractors. The bond between the two was so strong that when a man died, several of its samurai committed suicide to follow him in the afterlife. This custom was called Junshi and was prohibited by law after the whole clan of samurai committed suicide, but did not disappear completely. One famous episode is certainly one of the 47 ronin who killed themselves after having avenged their lord, a famous episode recently (1912) however, is to Marusek Nogi and his wife who committed suicide at the news of the death of its emperor . The obligations of the samurai to his lord were many: fidelity, submission, call duty, provision of warriors, share in the expenses for the maintenance of power by their lord, in exchange for the gentleman to provide protection, support and rewards after the battles. The principles which bound the samurai, the ladies were basically two: speed = = Chugi duty and loyalty, the samurai who should also have wisdom =, value = yu, jin = benevolence; had to be brave and strong but at the same time composed and magnanimous courage was one of the basic course. The samurai was in the service of the daimyo, lord of a clan or of a province rich and powerful, which in turn was in the service of the Daimyo Shogun (Generalissimo), who appointed by the Emperor, the first Shogun was also to become a Damy, demonstrated that he was very strong militarily and economically could become the absolute leader, setting three Bakufu (military government), or shogunate, first in Kamakura, Kyoto, and ultimately to a more Edo (Tokyo). The Shogun government so despotic and authoritarian in the name of the Emperor, but in fact it had only an honorary title. The Meiji era (1868) brought all the powers in the hands of the Emperor .