Samurai

[Tom Yum]

I picked up my old copy of the Hagakure and decided to start reading it again, since it'd been a year or two. I like to re-read books that I've enjoyed in the past to see if I can get a different meaning or feeling from the book.

One of the thoughts that came across my mind: what kind of backgrounds did they come from? How did they live there lives? I've summed it up here with information straight from wikipedia.

Samurai - Wikipedia, the free encyclopedia

"A samurai was expected to read and write, as well as to know some mathematics. Toyotomi Hideyoshi, a great samurai yet originally a peasant, could only read and write in hiragana and this was a significant drawback for him. Samurai were expected, though not required, to have interests in other arts such as dancing, Go (Chinese Chess?), literature, poetry, and tea. Ōta Dōkan who first ruled Edo wrote how he was shamed to realize that even a commoner had more knowledge of poetry than he.
"

Samurai - Wikipedia, the free encyclopedia

"The marriage of samurai was done by having a marriage arranged by someone with the same or higher rank than those being married. While for those samurai in the upper ranks this was a necessity (as most had few opportunities to meet a female), this was a formality for lower ranked samurai. Most samurai married women from a samurai family, but for a lower ranked samurai marriages with commoners were permitted. In these marriages a dowry was brought by the woman and was used to start their new lives.

A samurai could have a mistress but her background was strictly checked by higher ranked samurai. In many cases, this was treated like a marriage. "Kidnapping" a mistress, although common in fiction, would have been shameful, if not a crime. When she was a commoner, a messenger would be sent with betrothal money or a note for exemption of tax to ask for her parent's acceptance and many parents gladly accepted. If a samurai's wife gave birth to a son he could be a samurai.

A samurai could divorce his wife for a variety of reasons with approval from a superior, but divorce was, while not entirely nonexistent, a rare event. A reason for divorce would be if she could not produce a son, but then adoption could be arranged as an alternative to divorce. A samurai could divorce for personal reasons, even if he simply did not like his wife, but this was generally avoided as it would embarrass the samurai who had arranged the marriage. A woman could also arrange a divorce, although it would generally take the form of the samurai divorcing her. After a divorce samurai had to return the betrothal money, which often prevented divorces. Some rich merchants had their daughters marry samurai to erase a samurai's debt and advance their positions."

Samurai - Wikipedia, the free encyclopedia

"The philosophies of Buddhism and Zen, and to a lesser extent Confucianism and Shinto, influenced the samurai culture. Zen meditation became an important teaching due to it offering a process to calm one's mind. The Buddhist concept of reincarnation and rebirth led samurai to abandon torture and needless killing, while some samurai even gave up violence altogether and became Buddhist monks after realizing how fruitless their killings were. Some were killed as they came to terms with these realizations in the battlefield. The most defining role that Confucianism played in samurai philosophy was to stress the importance of the lord-retainer relationship; this is, the loyalty that a samurai was required to show his lord.

Bushidō ("way of the warrior") was a term attached to a samurai "code of conduct" or way of life enforced during Edo period by the Tokugawa Shogunate, so that they could control the samurai more easily. Its deceptive simplicity led to countless arguments over its interpretation. Hagakure: The Book of the Samurai by Yamamoto Tsunetomo is a manual of instruction into the way of the samurai. Even as it was published, it received a number of reviews that criticized its strict and impersonal interpretations. If the lord is wrong, for example if he ordered a massacre of civilians, should he observe loyalty to massacre as ordered or should he observe rectitude to let the civilians escape unharmed? If a man had sick parents but committed an unforgivable mistake, should he protect his honour by committing seppuku or should he show courage by living with dishonor and care for his parents?"


----------------------------------------------------

The Samurai seem like a very interesting class of warriors, compared to other warriors around the world. If I'm not mistaken, Hindus have a warrior caste called the Sikhs whom live by their own religious faith, traditions and regiments.

Its interesting to read about the Warrior classes of the past around the world and see how they are related or different from what we would call a warrior today.

[TTEscrima]

I picked up my old copy of the Hagakure and decided to start reading it again, since it'd been a year or two. I like to re-read books that I've enjoyed in the past to see if I can get a different meaning or feeling from the book.

One of the thoughts that came across my mind: what kind of backgrounds did they come from? How did they live there lives? I've summed it up here with information straight from wikipedia.

OH NO you used wikipedia as a source!! Sorry couldn't resist.

Have you read Living The Martial Way by Forest Morgan? I think you'd enjoy it.

[kingoftheforest]

Most disciplined warriors

I thought the fact that Samurai were told to put on rouge if they looked pale so that they would not disgrace themselves by looking like a scared corpse.

Of course homosexuality was a huge thing at one point among the Samurai and some of them thought it was an honorable thing.

But they had a strict code of honor and ethics. The Hagakure was suggested to me by Boar and it has definitely been a very good manual for how to live a good life with very few regrets.

Living the martial way as TTE pointed out is a great book. I have thanked him any times since he gave it to me for my last birthday.

[Tom Yum]

Of course homosexuality was a huge thing at one point among the Samurai and some of them thought it was an honorable thing..

That's messed up.

But they had a strict code of honor and ethics. The Hagakure was suggested to me by Boar and it has definitely been a very good manual for how to live a good life with very few regrets. Living the martial way as TTE pointed out is a great book. I have thanked him any times since he gave it to me for my last birthday.

I'll check it out. I don't think any of these texts can replace one's religious faith, but I think the philosophy can give you a different outlook.

[jubaji]

The Hagakure has definitely been a very good manual for how to live.

Of course homosexuality was a huge thing at one point among the Samurai and some of them thought it was an honorable thing.

I have thanked TTE many times since he gave it to me for my last birthday.

......................


More information than we needed...

[TTEscrima]

That's messed up.



I'll check it out. I don't think any of these texts can replace one's religious faith, but I think the philosophy can give you a different outlook.

Don't worry it isn't intended to replace your faith, it's written to help people understand honor and the role warriorship plays in the life of a true martial artist.

[jubaji]

Anyway, while those two are off on Brokeback Mountain...


It seems the idea of the Samurai has been taken up again and again through history as a reflection or despository of whatever values one wants to glorify or villify at a given moment. Given the long history and radically varied circumstances of different groups and individual Samurai over time a wide range of values and characteristics can, and are, attributed to them.

[Garland]

Of course homosexuality was a huge thing at one point among the Samurai and some of them thought it was an honorable thing.

So did the Spartans, the Hwarang...and I'm sure the same thing was to be found in just about every other warrior society...

As for good books on the warrior ethos of the Japanese people, here are I a few that I would highly recommend outside of the one's everyone here is more or less familiar with (viz. the Hagakure, Book of 5 Rings, and The Unfettered Mind) :





and of course...my personal favorite:



in fact...I wrote a little paper on Seppuku and what I call "salvation by suicide"...which I'm going to post below.

[Garland]

Note- disregard running header.

Seppuku 1

Running Head: SUICIDE AND SALVATION

Suicide and Salvation
Garland D. Hummel
Westminster College of Salt Lake City
Social Psychology Fall 2007

SUICIDE AND SALVATION Seppuku 2


ABSTRACT

Terror Management Theory states that the human animal has a unique and complex survival adaptation. Because we are sentient beings, and are therefore aware of our own mortality and the transience of life, we develop a system of beliefs and world views in order to cognitively overcome the ultimate overwhelming existential anxiety, the knowledge that we will all, one day, cease to be. In order to escape the awareness of death, we immerse ourselves in a cultural drama that gives us a sense of belonging to something larger than ourselves. By complying with cultural values we gain a sense of security and maintain the conviction that life is meaningful, and we are contributing to something that will surpass our corporeal selves. This article examines this theory in what I believe may be it’s most extreme and seemingly paradoxical manifestation- the ending of one’s own life to maintain one’s cultural world views. To illustrate this argument, the cases of seppuku (Japanese ritual abdomen cutting) is examined.











SALVATION AND SUICIDE Seppuku 3


“When one has the choice between life and death, the only choice is death...an honourable death is to have died for a cause even if one’s goals have not been achieved...After one has died for a cause, even if one’s judgement of the situation was wrong, whether one’s death is hailed as honorable or insane death is inconsequential. Such should be the attitude of the followers of Bushido” -Hagakure, Tsunetomo Yamamoto, 17th Century.


Given the vast differences in cultural scripts and cultural worldviews, the ways in which we view the world through our own respective cultural lenses, is it possible to have such a seemingly contradictory concept as a saving suicide? In this paper I intend to examine this question and how it relates to Terror Management Theory, or TMT, namely by arguing that seppuku (ritualized Japanese suicide) is the ending of one’s own life to maintain one’s cultural world views.
Every society has multiple “cultural scripts”, or ways to die well. Susan Orpett Long (2004), a researcher in social sciences and medicine has identified at least four types of cultural scripts that are found across both anglophone countries and eastern countries like Japan; modern medicine, revivalism, anti-revivalism, and religious.
SALVATION AND SUICIDE Seppuku 4

Individuals within a society pick and choose from these scripts, which they “use, modify, combine or ignore” when it comes to medicalised dying. In an earlier study (2001) she examined the attitude of the Japanese in regard to hospice care, euthanasia, and physician-assisted suicide. Interestingly enough, there was a great deal of ambivalence toward hospice care, whereas physician-assisted suicide and euthanasia were looked favorably upon. In fact, in her interviews with patients and physicians, Long found a spontaneous correlation between people’s beliefs about songenshi (death with dignity) and anrakushi (euthanasia). According to a particular interview with a nurse, a patient’s death was positively described as being characterized with a positive attitude (maemuki), cheerfulness (akarui), calm (odayaka ni), and a stoic or “masculine” end (sono otokorashii).
This particular idea of a noble death most likely stems directly from the ethical code of the samurai warrior class originated in the feudal states period of Japan’s history;
“Physical pain had to be endured without betraying the slightest emotion, and the young warriors’ conditioning reached its apotheosis in careful training
SALVATION AND SUICIDE Seppuku 5

intended to prepare him for the ceremony of self-destruction...Ritualistic suicide, considered to be the highest manifestation of command over one’s own destiny and unflinching courage in the face of death, represented a privilege in the eyes of the Japanese warrior. It had begun as a simple act of lonely self-annihilation on the battlefield, performed to escape capture or destruction at the hands of the enemy. In time, it grew into a ceremony which could rightfully be performed only by members of the buke (samurai/warrior class) and in accordance with minutely described rules of etiquette, including the presence of an assistant and witnesses who evidenced the social rather than the individual or private nature of the ceremony...imprudent or reckless behavior, or from failing to perform one’s duty to a superior- sokotsu-shi, or from rage or enmity which couldn’t be discharged at it’s cause- munen-bara, funshi, or protest or outrage at unfair treatment or grievance against a decision- kanshi. When their lord died- junshi.”
(Ratti & Westbrook, 1975)

Terror Management Theory states that the human animal has a unique and complex survival adaptation. Because we are sentient beings, and are therefore aware of our own mortality and the transience of life, we develop a system of beliefs and world views in order to cognitively overcome the ultimate overwhelming existential anxiety, the knowledge that we will all, one day, cease to be. In order to escape the awareness of death, we immerse ourselves in a cultural drama that gives us a sense of belonging to something larger than ourselves.
By complying with cultural values we gain a sense of security and maintain the conviction that life is meaningful, and we are contributing to something that will surpass our corporeal selves.

SALVATION AND SUICIDE Seppuku 6

Cultural worldviews distract us from thoughts of death and literally apply to everything in our lives, including our own identity and sense of self. We have a need to feel good about ourselves and have a sense that our actions are justified. This sense of self-esteem can be either individualistic, a sense of self worth that arises out of early relationships with our caregivers, or it can be communal, as we do things to help make us feel like valuable members of society, and worthy to play our parts in the cultural dramas that occupy us in the stead of the fear of death and the unknown (Greenberg, 1986). According to Henry Murray’s classification of needs for suicidal individuals (Lester, 1998), the most common needs identified are harm avoidance and infravoidance. In seppuku and double suicides, however, other needs were found present, which indicate that suicide in these instances were not originated from a lack of self-esteem. This goes along with the TMT, suicide is a culturally viable option for those who have it prescribed as a “good death” under certain circumstances. Suicide is a way to save face, something

SALVATION AND SUICIDE Seppuku 7

honorable, martyrdom in the defense of one’s cultural worldviews. Cultural worldviews can influence the way we handle our finances and our spending habits. The pecuniary emulation that forces us to buy a position in society or sense of status in our cultural drama. With modern advances in healthcare, it can now be said that we can even buy a temporary respite from death and aging. In money we trust, spending our way into a sense of security. Having money is revered in our society and often times we gauge an individual’s success by the size of their bank account or the amount of material possessions they manage to accrue over the course of their lifetime. By engaging in this consumer culture, we happily fulfill our role in the cultural drama. Acquiring and using money preoccupies us to the point where fiscal responsibilities and spending our hard earned cash replaces thoughts of death in our daily life (Arndt, 2004).
TMT differentiates a little across cultures that are polemically opposite in terms of individualism versus collective. In a 2003 article in the Journal of Experimental Social Psychology (Kashima et. al.), it

SALVATION AND SUICIDE Seppuku 8

was found that worldview defense is much stronger in Australians than the Japanese, but the Japanese had a much higher MS priming when it came to thoughts of collective mortality (the death of one’s entire in-group) than individual mortality salience, which had a larger effect on the Australian subjects. This indicates “there may be differences between cultures in the type of mortality that produces the greatest levels of anxiety and the manner in which a given worldview is used to cope with anxiety about morality.” In short, for the Japanese, the importance of group survival surpasses survival of the self.
Despite this difference, TMT generally translates intraculturally. In a study by Harihara, Heine, and Niiya (2002), it was found that the effects of being primed with mortality salience (MS) among individuals from Japan increased their likeliness of picking high over low status products and to be much more critical of an anti-Japan essay writer. These findings correlate and, in fact, mirror results found in TMT studies in many other cultures. The significance of TMT is that it “offers an explanation of the origin of self-esteem,
SALVATION AND SUICIDE Seppuku 9

whereas other research finds divergent self-esteem motivations across cultures.” The implication of this is, that other cultures with similar cultural scripts that include suicide as a noble death likely function under the same mechanisms as seppuku in Japan.
An interesting comparison of this is found between the ultra-nationalism and Budo spirit of Japanese author Yukio Mishima, who is often referred to as “the last samurai, and the Kanun, or the “ethics of blood” in Albania and Serbia. According to Yamamoto (2000); “Mishima’s ethical concepts, which center on the ethos of warriors who dedicate themselves to the defense of a commune, have structural similarities to the ethical structures of the Kanun. The Kanun is a codified ethical framework that surrounds Homeric concepts such as “oath”, “honor”, “guest”, “blood”, “food”, and “revenge”. It also supports the concept of self-sacrifice for the greater good, and relates to Mishima’s theory of ultra-nationalism, which he outlines in his book “Sun and Steel”. Mishima, a man of action as well as words, kept his oath that the day he finished his masterwork tetralogy “The Sea of Fertility” would be the day that he died. He,
SALVATION AND SUICIDE Seppuku 10

along with his small paramilitary group, the Tatenokai, or the “shield society”, kidnapped a general of the Japanese self defense forces, gave an oration on the balcony of the Ichigaya Camp, and then committed seppuku with the help of his closest comrades, two of which followed suit.
In his philosophic discourse “The Samurai and the Ubermench: Tragic Heroes” (date not given) spotlighting Mishima’s life and works in comparison to the writings of Friedrich Nietzsche, John Marmysz discovers a distinction between suicide and seppuku; a “mighty nihilism of the heroic spirit” similar to “Russian fatalism, which occurs when the individual no longer attempts to ‘…accept anything at all- to cease reacting altogether.” In Mishima’s own words that Marmysz cites in his article; “For the cult of the hero is, ultimately involved with the contrast between the robustness of the body and the destruction that is death." According to Marmysz’s reading, the fall or death of a “mediocre individual” not tragic, but is “simply pathetic”, because “it is necessary for the tragic aesthetic that there be a certain height to the descent.”
SALVATION AND SUICIDE Seppuku 11

In the case of seppuku it certainly appears that cultural worldviews are maintained by the ultimate act of self-sacrifice, whether those worldviews be based in the spirit of collectivism, nostalgia, or sono otokorashii. Also, it should be noted that seppuku, euthanasia, and other forms of self destruction are distinguished separately from suicide through the adherence of societal rules that govern what constitute a “good death” in Japan, and can be seen to some extent in other groups, like amongst the Albanians and Serbians that practice the Kanun.









SALVATION AND SUICIDE Seppuku 12


Bibliography

Arndt, J. et al. (2004). The urge to splurge: A terror management account of materialism and consumer behavior. Journal of Consumer Psychology, 14 (3), 198-212.

Craig, D.M. 1981. Iai- The art of drawing the sword. Tuttle Publishing. Boston, MA.

Greenberg, J. et al. (1986). The causes and consequences of a need for self-esteem: A terror management theory. Public Self and Private Self. New York: Springer-Verlag

Harihara, M. et al. 2002. Terror Management in Japan. Asian Journal of Social Psychology. Vol. 5 (3) pp. 187-196.

Kashima, E. et al. 2003. The effects of personal and collective mortality salience on individualism: Comparing Australians and Japanese with
SALVATION AND SUICIDE Seppuku 13

higher and lower self-esteem. Journal of Experimental Social Psychology. Vol. 40 (3). pp. 384-392.

Lester, D. 1998. An examination of Shneidman's application of Henry Murray's classification of needs to suicidal individuals. Perceptional Motivational Skills. Vol. 87 (1). pp. 42.

Long, S. 2001. Negotiating the “good death”: Japanese ambivalence about new ways to die. Ethnology. Vol. 40 (4). pp. 271-290.

Long, S. 2004. Cultural scripts for a good death in Japan and the United States: Similarities and differences. Social Science and Medicine. Vol. 58 (5). pp. 913-928.

Marmysz, J. (date not given) The samurai and the ubermensch: Tragic heroes. Essay.

Tsunetomo, Y. 1716. Hagakure Kikigaki. On-line version. <http://users.tkk.fi/~renko/hag1.html>

SALVATION AND SUICIDE Seppuku 14

Westbrook, A. & Latti, O. 1973. Secrets of the samurai. Tuttle Press. Boston, MA.

Yamamoto, K. 2000. Study on the ethical concepts of the Japanese writer Yukio Mishima, ultra nationalist. Collegium Anthropologicum. Vol. 24 (2). pp. 597-605.

[TTEscrima]

Jubaji's misses Dick.

Anyway, while those two are off on Brokeback Mountain...


It seems the idea of the Samurai has been taken up again and again through history as a reflection or despository of whatever values one wants to glorify or villify at a given moment. Given the long history and radically varied circumstances of different groups and individual Samurai over time a wide range of values and characteristics can, and are, attributed to them.

Why is it that you always seek to put a homosexual spin on everything? It seems to be one of your favorite pastimes it's obvious that you have a fascination with homosexuality but you need to keep your fantasies to yourself.

Nothing to contribute on topic you just wanted to spew homosexual fantasies all over the thread I guess DH's gay porn posting got you all frenzied eh?

Back on topic and back to ignoring the little homosexual troll Jubaji.

Here's a little info on Living the Martial way.


CONTENTS

Foreword ............................................... 1

INTRODUCTION ........................................... 3
Background on the Martial Arts ......................... 5
Martial Arts, Martial Ways, and The Martial Way ........ 9
Why Practice The Martial Way Today? ................... 10
The Design of This Book ............................... 11

PART ONE: THE WAY OF TRAINING

Chapter 1: The Warrior Mind-Set ....................... 17
Getting the Mind-Set .................................. 24
Acknowledge Your Warriorship .......................... 25
Pursue Internal Versus External Objectives ............ 27

Chapter 2: Your Martial Destiny ....................... 33
Doctrine, Strategy, and Tactics ....................... 36
Choose Your Strategic Foundations ..................... 40
Analyze the Threat .................................... 41
Evaluate Your Physical and Emotional Assets ........... 42
Select a Doctrine ..................................... 43
The Pitfalls of Narrow Doctrine ....................... 44
Build Your Skills Around a Doctrinal Core ............. 47

Chapter 3: Train as Warriors Train..................... 51
Make Training a Daily Regimen ......................... 54
Employ Shugyo in your Training ........................ 56
Take a Jutsu Approach to Training...................... 61

Chapter 4: The Warrior's Way of Strategy............... 75
Plan Your Strategy in Four Phases...................... 79
Identify Your Strategic Objectives .................... 79
Collect Intelligence................................... 81
Plan for Environment................................... 83
Program for Engagement................................. 85
How to Develop Tactics ................................ 87
Read Your Opponent .................................... 98
Control the Fighting Range ............................ 90
Feint Effectively...................................... 92
Use Rhythm and Timing ................................. 93
Avoid, Evade, and Intercept ........................... 95

Chapter 5: The Warrior's Spell Book .................. 101
Kiai and tiki ........................................ 103
Find Kokoro .......................................... 107
Practice Haragei ..................................... 111
Develop Kokyu Chikara ................................ 116
Apply Kime ........................................... 118
Practice Kata With Utmost Seriousness ................ 122
Mushin - Mind Without Thinking ....................... 123
Zanshin - So Alert You Dominate ...................... 128

PART TWO: THE WAY OF HONOR

Chapter 6: The Foundations of Honor .................. 137
The Basic Tenets of Honor ............................ 142
Obligation ........................................... 143
Justice .............................................. 144
Courage .............................................. 148
Honor and Face ....................................... 149
Develop Your Own Sense of Honor ...................... 152

Chapter 7: Honor in Action ........................... 157
Putting Honeor to Work ............................... 159
Truthfulness ......................................... 159
Courtesy.............................................. 161
Restraint ............................................ 163
Loyalty .............................................. 165
Service .............................................. 170
Honor in the Fog of Life ............................. 171

Chapter 8: Revenge and Suicide: Perversions of Honor . 177
The Forty-Seven Faithful Ronin ....................... 180
Revenge and the Scales of Honor ...................... 182
Suicide: Courage or Cowardice? ....................... 186
Standards for Planning Revenge and Suicide ........... 188

PART THREE: THE WAY OF LIVING

Chapter 9: Warrior Fitness ........................... 195
The Great Sham of Modern Martial Arts ................ 197
The Qualities of Warrior Fitness ..................... 199
Body Types and Muscle Physiology ..................... 205
The Three Pillars of Fitness ......................... 209
Train for Muscular Strength and Endurance ............ 210
Condition for Aerobic Capacity ....................... 212
Develop Flexibility .................................. 217
Nutrition and Weight Control ......................... 220

Chapter 10: Religion and Mysticism ................... 227
Eastern versus Western Religious Thought ............. 229
The Principle Asian Religious Doctrines .............. 231
Confucianism: The Way of the Sages ................... 232
Taoism: In Pursuit of the One True Way ............... 235
Buddhism: Following the Eightfold Path ............... 240
Shinto: The Nay of the Kumi .......................... 248
Mysticism and the Danger of Cults .................... 252
Martial Arts Training and Religious Convictions ...... 256

Chapter 11: The Warrior Stands Alone ................. 261
The Three Keys to Warrior Dignity .................... 264
Develop a Commanding Posture ......................... 265
Discover the Power of Physical Grace ................. 268
Cultivate the Austere Quality of Shibumi ............. 270
The Secret of Personal Power ......................... 274

Chapter 12: Mastery and The Martial Way .............. 281
Mastery in The Martial Arts and Ways ................. 286
Mastery in The Martial Way ........................... 291

Appendix A: Glossary ................................. 301
Appendix B: Selected Bibliography .................... 309




FOREWORD

THE ASIAN MARTIAL ARTS are grounded in a rich heritage of blood and honor, and they have a great deal to offer serious students in today's dangerous world. Unfortunately, in most modern schools that heritage has been lost. It seems that the modern world and the marketing that drives it revolves around sport competition. As a result, students in today's schools are only getting the surface features of a deeply rooted tradition, and even older styles of the traditional arts are gradually losing their historical perspective. Sadly, with each new generation more is lost. This is a bitter pill to swallow for traditionalists such as my teachers and me, who have devoted our lives to preserving those legacies.

Unlike most modern martial artists, Forrest Morgan understands and appreciates the rich heritage of martial arts tradition. When I first met Mr. Morgan in early 1988, he already had more than 15 years of training and experience in a particularly formal style of Asian combat. But he was discouraged that his original system, rigorous as it had once been, had given way to the pressures of modern sport application, and he expressed a desire to study the more traditional styles. I was impressed but a little skeptical of his willingness to begin again in an entirely new form of martial art after having already attained considerable stature in his primary art. But without hesitation, he strapped on a white belt and began scrubbing mats along side beginners half his age.

In the years since our meeting I've watched Mr. Morgan's warriorship mature. He now has more than twenty years of experience in the martial arts, and he applies the principles he teaches in his book both in and out of the training hall. Forrest Morgan is no mere martial artist. He's a warrior, and he truly lives The Martial Way!

Mr. Morgan gives aspirants a course to follow for their lives' well-being as well as their martial arts success. This book is long overdue, one that every martial artist should add to his or her library. If, like most students, you have a teacher who does not teach these values, this book will fill the gap. If you're fortunate enough to have one who does, it will surely reinforce how lucky you really are.

DENNIS G. PALUMBO
Kaiden Shihan (8th Dan) of the Hakko Ryu Director, Hakko Ryu Martial Arts Federation

[jubaji]

Try to relax. Sheesh, your kind is so emotional.

[jubaji]

Nothing to contribute on topic

Was the topic copying and pasting tables of contents? Nicely done.

[jubaji]

It seems the idea of the Samurai has been taken up again and again through history as a reflection or despository of whatever values one wants to glorify or villify at a given moment. Given the long history and radically varied circumstances of different groups and individual Samurai over time a wide range of values and characteristics can, and are, attributed to them.

A Samurai living in the relative peace and high culture of the Tokugawa era would pursue a very different lifestyle, and likely have a very different outlook, than one living in the near-constant violence of the Warring States era. Expectations on each would be very different as well. Learning and scholarship and a spiritual aspect would have been valued in the abstract during earlier eras, but circumstances would not have allowed their cultivation during times of war and want the way they did during times of peace when the near-obsolescence of the Samurai as a fighting force allowed (and perhaps necessitated) a more refined way of life. Then too, in any era the life of a lowly ashigaru would have been unrecognizable from that of an important commander, and the conditions for a Samurai serving a wealthy lord vs. that of a small or rural fief would be very different in any time. There were so many different conditions, circumstances, and expectations for Samurai living in different times and places that a wide variety of values and characteristics can, and are, attributed to them. All of which says more, of course, about the person(s) making such determinations than about the Samurai themselves.

[GQchris]

Gay Samurai? say it ain't so..

[Tom Yum]

TTE's contribution was a good peek into the book. Speaking of gay samurai, where's Samurai guy...jk. I guess he's probably in his 2nd or 3rd year of college, gotten some stead play and is busy with his homework.

And after a full day of running, classroom work, some considerable work on the O-course and demopit run I'm out...zzzzzz


Good night!