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wahmbulance BASIC STUDIES wahmbulance

INTRODUCTION
Bushido, literally translated "Way of the Warrior," developed in Japan between the Heian and Tokugawa Ages (9th-12th century). It was a code and way of life for Samurai, a class of warriors similar to the medieval knights of Europe. It was influenced by Zen and Confucianism, two different schools of thought of those periods. Bushido is not unlike the chivalry and codes of the European knights. "It puts emphasis on loyalty, self sacrifice, justice, sense of shame, refined manners, purity, modesty, frugality, martial spirit, honor and affection" (Nippon Steel Human Resources Development Co., Ltd. 329).

ORIGINS AND INFLUENCES
Bushido comes out of Buddhism, Zen, Confucianism, and Shintoism. The combination of these schools of thought and religions has formed the code of warrior values known as Bushido.
From Buddhism, Bushido gets its relationship to danger and death. The samurai do not fear death because they believe as Buddhism teaches, after death one will be reincarnated and may live another life here on earth. The samurai are warriors from the time they become samurai until their death; they have no fear of danger. Through Zen, a school of Buddhism one can reach the ultimate "Absolute." Zen meditation teaches one to focus and reach a level of thought words cannot describe. Zen teaches one to "know thyself" and do not to limit yourself. Samurai used this as a tool to drive out fear, unsteadiness and ultimately mistakes. These things could get him killed.

Shintoism, another Japanese doctrine, gives Bushido its loyalty and patriotism. Shintoism includes ancestor-worship which makes the Imperial family the fountain-head of the whole nation. It awards the emperor a god-like reverence. He is the embodiment of Heaven on earth. With such loyalty, the samurai pledge themselves to the emperor and their daimyo or feudal landlords, higher ranking samurai. Shintoism also provides the backbone for patriotism to their country, Japan. They believe the land is not merely there for their needs, "it is the sacred abode to the gods, the spirits of their forefathers . . ." (Nitobe, 14). The land is cared for, protected and nurtured through an intense patriotism.
Confucianism gives Bushido its beliefs in relationships with the human world, their environment and family. Confucianism's stress on the five moral relations between master and servant, father and son, husband and wife, older and younger brother, and friend and friend, are what the samurai follow. However, the samurai disagreed strongly with many of the writings of Confucius. They believed that man should not sit and read books all day, nor shall he write poems all day, for an intellectual specialist was considered to be a machine. Instead, Bushido believes man and the universe were made to be alike in both the spirit and ethics.

Along with these virtues, Bushido also holds justice, benevolence, love, sincerity, honesty, and self-control in utmost respect. Justice is one of the main factors in the code of the samurai. Crooked ways and unjust actions are thought to be lowly and inhumane. Love and benevolence were supreme virtues and princely acts. Samurai followed a specific etiquette in every day life as well as in war. Sincerity and honesty were as valued as their lives. Bushi no ichi-gon, or "the word of a samurai," transcends a pact of complete faithfulness and trust. With such pacts there was no need for a written pledge; it was thought beneath one's dignity. The samurai also needed self-control and stoicism to be fully honored. He showed no sign of pain or joy. He endured all within--no groans, no crying. He held a calmness of behavior and composure of the mind neither of which should be bothered by passion of any kind. He was a true and complete warrior.
These factors which make up Bushido were few and simple. Though simple, Bushido created a way of life that was to nourish a nation through its most troubling times, through civil wars, despair and uncertainty. "The wholesome unsophisticated nature of our warrior ancestors derived ample food for their spirit from a sheaf of commonplace and fragmentary teachings, gleaned as it were on the highways and byways of ancient thought, and, stimulated by the demands of the age formed from these gleanings a new and unique way of life" (Nitobe, 20).

THE SAMURAI AND THEIR USE OF BUSHIDO
In Japan the warrior class was known as samurai, also called bushi (hence bushido). They formed a class in and of themselves during the 9th and 12th centuries. They emerged from the provinces of Japan to become the ruling class until their decline and later total abolition in 1876 during the Meiji Era.

The samurai were fighting men, skilled in the martial arts. Samurai had extensive skills in the use of the bow and arrow and the sword. They could just as likely have killed you with their bare hands. Samurai were also great horsemen.
These warriors were men who lived by Bushido; it was their way of life. The samurai's loyalty to the emperor and his overlord, or daimyo, was unsurpassed. They were trustworthy and honest. They lived frugal lives with no interest in riches and material things, but rather they were interested in honor and pride. They were men of true valor. Samurai had no fear of death. They would enter any battle no matter the odds. To die in battle would only bring honor to one's family and one's lord.

Samurai usually would rather fight alone, one on one. In battle a samurai would call out his family name, rank and accomplishments. Then he would seek out an opponent with similar rank and do battle. When the samurai has killed his opponent he severs his head. After battle he takes the heads of his enemies back to show proof of his victory. Heads of generals and those of high ranks were transported back to the capital and displayed for the officials and others. The only way out for a defeated samurai was death or ritual suicide: seppuku.
Seppuku--or disembowelment or hara-kiri (belly slicing)--is when a samurai stabs a knife into his abdomen and literally disembowels himself by cutting out his guts.

After the samurai disembowels himself another samurai, usually a kinsman or friend, slices his head off. This form of suicide was "performed under various circumstances: to avoid capture in battle, which the samurai did not believe to be dishonorable and degrading, but generally bad policy; to atone for a misdeed or unworthy act; and perhaps most interestingly, to admonish one's lord" (Varley, 32). A samurai would rather kill himself than bring shame and disgrace to his family name and his lord. This was considered an act of true honor.
The samurai became the ruling class during the 1400s and the 1500s. In the 1600s there was a time of unification; warring in Japan had ceased. Then toward the end of the Tokugawa Era (the late 1700s), Japan began to move towards a more modernized and Western way of life. There was no need for fighting men, for warriors, for samurai. The samurai and their way of life was officially abolished in the early 1870s, but it was not forgotten.

BUSHIDO AFTER THE SAMURAI
After the time of the samurai, Japan went through many changes. However, Bushido values could still be seen. During W.W.II, Japanese suicide pilots, known as kamikaze, looked to the samurai and Bushido for their inspiration. The word kamikaze means "divine winds." During the 11th century when the Mongols were trying to invade Japan a series of storms stopped their invasion. These were thought to be divine winds which were sent by the gods to save Japan. The Japanese again believed that these pilots were sent to save Japan. Kamikaze pilots had no fear of death. Their loyalty to their country made them willing to die.

After W.W.II, the Japanese army was disbanded. A new type of warrior evolved: those who wanted modernization and industrialization. Huge companies called zaibatsu formed. They were more like families rather than companies. Loyalty for one's company and company name was great. Even today within these companies workers have great respect for their bosses and for the heads of the companies. To be unjust or commit a misdeed would bring shame to their company and themselves. Today Japanese have a term, "Business is War."
Bushido values can still be seen today in Japan. The Japanese have the utmost respect and loyalty to their country, and they would not do anything to bring shame upon their family.
Today the two most popular religions in Japan are Buddhism and Shintoism. Both were great influences on Bushido. Zen Buddhism which was also an origin of Bushido, is a doctrine followed by many today.

wahmbulance ADVANCED STUDIES wahmbulance

DEFINITION:
The term "Bushido" literally means the "Way of the Warrior." This "Way" incorporates strict ethical responsibilities with a code of physical sacrifice. Significance to ethics: Bushido requires systematic training of mind and body, emphasizing absolute loyalty, spontaneity, collective responsibility, and personal sacrifice. This training has been adapted to business and religious practices.

HISTORY:
The "Way of the Warrior" derives from three early sources:

The ancient animistic belief of the Japanese, known as Shintoism (the Way of the Gods) emphasized naturalness, sincerity and the spirituality of all things Japanese. This tradition suffused bushido with the sense of a sacred link to one's peers, the soil and the mission of Japan.
During the 12th century, a warrior class (bushi) emerged near present-day Tokyo. The Bushi usurped power from the aristocratic elite in the capital of Kyoto, and conquered new territory in eastern Japan. Some of these bands gave allegiance to their lords through total self-renunciation and personal loyalty; others constantly shifted their allegiance for materialistic gain. Gradually, a code of ethics developed which stressed the samurai's unconditional willingness to die for his master. By the mid-seventeenth century, this code supported an attitude toward death which idealized and romanticized the warrior who was honor-bound to die for his lord, or even to commit ritualistic suicide (seppuku).
The major religious influence on the warrior class was Zen Buddhism, which teaches that the goal of life is personal enlightenment through ascetic selflessness, rigorous discipline, and repetitive effort. However, religious discipline must not become lost in the drudgery of the rituals. Enlightenment is achieved through spontaneous, instinctive revelations, or single acts of self-awareness which erupt from toilsome tasks. Enlightenment is not a consequence of rational judgement, but of sudden personal discovery.

PRINCIPLES OF BUSHIDO:
Yamaga Soko (1622-1685) synthesized the thinking of the various religious and military schools to describe what became known as "The Way of the Warrior." Yamaga related the traditional values of sincerity, loyalty, self-discipline, and self-sacrifice to the Chinese values of a sage. To be a real warrior, one needs to be cultivated in humanistic arts, i.e., poetry, painting, calligraphy and music, while in service to the master. The true sage combines virtues of "wisdom, humanity, and valor" to perform his service to his lord's government. During the peaceful Tokugawa era (1602-186 cool , ethics of bushido prevented the military from becoming a warlike and oppressive elite. Rather, the samurai became administrators, accountants, artists, scholars, and entrepreneurs. Miyamoto Musashi (b. 1584?-d. ?) combined the roles of warrior, artist and intellectual. In l643 he wrote the classic on military strategy, A Book of Five Rings. As an artist, he became noted for his intensity and extraordinary monochromatic ink paintings. Other samurai such as Uragami Gyokudo (1745-1820) renounced or neglected their military role and concentrated on the humanistic artist of music, painting, and literature. The Mitsui Company, one of Japan's largest business enterprises, was just one of many Tokugawa businesses operated by a samurai family. These contributions to civil society helped Japan develop economically and intellectually into the twentieth century.

There was also a non-Chinese or indigenous influence. The samurai classic Hagakure (1716), by Yamamoto Tsunetomo (1659-1719), provided the famous aphorism: "Bushido is a way of dying." Contrary to Yamaga's emphasis on public service or the balance between the military and civic role of the samurai, Yamamoto idealized and spiritualized the role of death. The loyal and self-abnegating samurai is expected to give his life spontaneously and unquestioningly for his master. A life that ends in death on the battlefield with unswerving hard work and dedication, or in ritualistic suicide is glorious. Yamaga and Yamamoto agreed that only through action could one pursue truth and self-enlightenment. The "Way of the Warrior" emphasized human performance, intuition, and spontaneity. Training in the martial arts (bujutsu) was an important technique to promote group cohesiveness and self-awareness. Through bujutsu the samurai discovers and overcomes his spiritual and physical weaknesses, thereby deepening his self-awareness and ultimately preparing himself for a life of service and a readiness to sacrifice. The abolishment of feudalism and the samurai class in 1872 did not also end the appeal of bushido. The rise of militant nationalism and Imperial Shintoism created a militaristic bushido. The publication of Fundamentals of Our National Polity by the Ministry of Education in 1937 declared in unequivocable terms that bushido was the "outstanding characteristic of our national morality." The new bushido "shed itself of an outdated feudalism . . . [and] became the Way of loyalty and patriotism, and has evolved before us as the spirit of the imperial forces." The Japanese soldier was called upon to sacrifice his life for the Emperor. A strong central government and a fascist military system forcefully made the new bushido a significant part of Japan's imperialist expansion.

LEGACIES:
Bushido is no longer a military force in Japan. The vainglorious attempt by the writer Mishima Yukio (1925-1970) to revive the martial spirit of Japan ended in his brutal and meaningless act of seppuku. However, bushido's ethical foundations are still part of Japanese culture and society. Bushido's stress on loyalty to the head of a group is still evident in the strong sense of loyalty workers have to their employers, students to their teachers, apprentices to their masters. Corporate groups imitate the samurai system by dovetailing the personal values of their members with common group and public goals. Ethical training camps (a direct legacy of Zen martial arts training) for workers are week-long intensive seminars combining physical exertion with a type of group therapy. These consciousness-raising exercises are designed to create a loyal, harmonious and ethical workforce.

CONCLUSION:
"Bushido" unfortunately invokes images of Japanese soldiers dashing off into suicidal missions against the enemy and committing atrocities of every kind. Since World War II, cartoons depict the Japanese businessman as a samurai (Japanese warrior) in a business suit. The relationship of bushido with the military nationalism of World War II and its alleged association with Japan's postwar economic expansion has obscured its ethical contributions of loyalty, frugality and dedication to Japanese society and culture.

SAMURAI CREED:
I have no parents; I make the Heavens and the Earth my parents.
I have no home; I make the Tan T'ien my home.
I have no divine power; I make honesty my Divine Power.
I have no means; I make Docility my means.
I have no magic power; I make personality my Magic Power.
I have neither life nor death; I make A Um my Life and Death.

I have no body; I make Stoicism my Body.
I have no eyes; I make The Flash of Lightning my eyes.
I have no ears; I make Sensibility my Ears.
I have no limbs; I make Promptitude my Limbs.
I have no laws; I make Self-Protection my Laws.

I have no strategy; I make the Right to Kill and the Right to Restore Life my Strategy.
I have no designs; I make Seizing the Opportunity by the Forelock my Designs.
I have no miracles; I make Righteous Laws my Miracle.
I have no principles; I make Adaptability to all circumstances my Principle.
I have no tactics; I make Emptiness and Fullness my Tactics.

I have no talent; I make Ready Wit my Talent.
I have no friends; I make my Mind my Friend.
I have no enemy; I make Incautiousness my Enemy.
I have no armour; I make Benevolence my Armour.
I have no castle; I make Immovable Mind my Castle.
I have no sword; I make No Mind my Sword.

Copyright 1987(C) Master Sensei, Takeda Shingen XXII, of the NNGO
Copyright 1987(C) NNGO, National Nippon Globe Organization. All Rights Reserved

END OF STUDIES

If you have any further questions about Bushido and the lifestyle, art, styles and further stuff deeper into it, please PM me with your question, thank you. *bows*

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