back to: Kyushindo Budo
Editor's notes & Commentary on the Kyushindo
articles
1) Philosophy
The most challenging aspect intrinsic to the compilation
and editing of the various parts of this compilation on Kyushindo
and the life of its creator Kenshiro Abbey has been the required
maintenance of the discipline of "looking at it" from some
other persons point of view. In most cases my source has been
that of Sensei Ray Woods unfinished notes from his own un-published
and provisionally titled 'Kyubook'.
Throughout my research (for verification) I likewise studied
many other versions and variations of what many people believe
Kyushindo to be; and though they all have differences, each
are of course one hundred percent correct - if only according
to the individual that made that particular considered observation.
In my opinion, the single greatest omission from all of these
accounts of what Kyushindo is - is any account of what Kenshiro
Abbe said it is; and I doubt that we ever will. If (and I
have no reason to believe otherwise) Kenshiro followed the
example of his Master Morihei Ueshiba all things (especially
techniques) were not given names.
Sensei Ray stands firm on the point that whatever else it
may or may not be, Kyushindo is exclusively a Japanese system
or 'code'/credo of Budo/Martial Art. Therefore, and in the
strictest sense, the Chinese art of Tai Chi must be entirely
excluded from any consideration within the context of Kyushindo.
It is I suppose for that reason that the philosophy of Kyushindo)
is in general associated more with the 'harder' (as opposed
to 'soft') Budo arts. So be it! I do not dispute the fact
that Kenshiro and his Master were Japanese people. However,
having now studied what I think their intentions were - I
do still believe that neither would insist upon such exclusiveness.
Kenshiro was obviously also greatly influenced by the teachings
of Nichiren, and it must likewise in turn be conceded that
much of Nichiren's interpretations of perhaps the greatest
of all Buddhist Sutras (the Lotus) were designed to restore
National pride and prevent the National 'ruin' that he (Nichiren)
expected. We can only imagine what national calamity Nichiren
expected, predicted or prevented; indeed we might never know
the magnitude of this ruin. Perhaps greater ruin of Japan
is yet to transpire. However, history surely shows that to
sate the Japanese people have suffered no times darker that
their defeat, surrender and occupation at the end of the Second
World War. No other 'modern' or 'civilised' country on the
face of this planet has come closer to the total annihilation
of its people and culture. Others have been persecuted to
the verge of extinction and beyond by more subtle methods
(the North American and Australian Aborigine to name but two
'recent' victims); but no other has of yet had the most awesome
and destructive of all man made weapons exploded above their
cities. Is it not relevant that Kenshiro's time on earth spanned
this period this epoch of Japanese history? We should also
perhaps not forget that Kenshiro was trained to be a 'military
man'. It is ironical that some interpret or translate Kenshiro's
theory of Kyushindo to stand for "cosmic nuclear principle".
In Tai Chi we prefer to not complicate matters. Although
we (or I!) agree that a leaf falling from a tree, or waves
crashing against the shore, or myriad other manifestations
of phenomena demonstrate various cosmic principles or universal
law; we do prefer to conceive of these things as no more than
exactly what they are. In Tai Chi we therefor pay scant regard
to the measurement that may confirm or refute what a thing
is, or is not. A falling leaf is a falling leaf. It is a leaf,
and sooner or later … it falls. In turn we agree (if you wish)
that the universe is in a state of eternal flux and change,
that there is transmigration, and that the cyclical nature
of all things suggests that there is no beginning and no end.
However we are equally happy to agree that leaves are green,
leaves are brown, leaves are on a tree and leaves are on the
ground. We know that it is actually scientific fact that the
sun does not 'come up' or 'go down' and we know that there
is a lot more to breathing in and out than just that; but
we are less concerned as to how or why. A long as the sun
and the moon take it in turns to come up and go down, and
as long as we breath in and out we are (or should be) content.
From each finger that points, there is a different view of
what it points towards.
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http://www.seishin-ryu.ndirect.co.uk/tbc.htm
For further information on Kyushindo
philosophy and the life of Kenshiro Abbe I refer you
to Tokushima Budo, the only remaining organised group
in Europe authorised by his ancestors to be guardian
of Kenshiro's legacy.
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I can personally now add no more on these subjects other
than quote the words of my deceased Masters Cheng Man-ching
(Tai Chi) and Shinran - founder of the [Japanese] Buddhist
Pure Land tradition. In respect of Cheng Man-ching he wrote
thus:
Author’s Preface
From Master Cheng‘s New Method of Self-Study for T’ai-chi
ch’uan
Others may speak of the way to good health, but few know
the full significance. The chapter in Chuang Tzu entitled
"On Cultivating Life" may be called the "Classic
of Health." If we summarize his main ideas, they are
the bed and the table. This is no different than Confucius
saying that food and drink and man and woman are all there
is. However, they did not really outline the principles. Only
Ch’i Po said, "The true way is to eliminate old age and
preserve the body. If one preserves the spirit within, how
can illness find a way to us?" Describing the highest
level, he said, "The muscles and pulse should be in harmony;
the bones and marrow should be strong and solid, and the chi
and blood obedient." He transmitted this to the Yellow
Emperor who wrote the Classic of Internal Medicine. This is
the "Classic of Health." Only T’ai-chi ch’uan demonstrates
itself to truly correspond to the Classic of Internal Medicine
with the philosophical principles of Lao Tzu, the Yellow Emperor
and Confucius: Moreover, it makes manifest the truth of both
principles and practice. Were it not for the genius of the
Immortal Chang San-feng, how could this have been achieved?
There are foolish people in the world who would steal these
treasures and claim them for this school or that sect. They
are ignorant of the proper measure, for without true inner
cultivation, how could one reach the level of "muscles
and pulse being in harmony and the bones and marrow being
strong and solid?" This is precisely what the "T’ai-Chi
Classics" call "collecting it in the bones until
they achieve essential hardness and there is nothing they
cannot smash." How can we expect those of ordinary intelligence
to discuss this, or such concepts as "proceeding from
interpreting energy to the stage of perfect clarity?"
I, Man-jan, was just barely alive when I began to study this
art and was able to regain my health as if born again. It
has been with me for forty years now without interruption.
Moreover, I have gained a bit of knowledge of its theoretical
principles as well. Every word rings true and there are no
omissions. But alas, I am aware that the true Way has been
little traveled for a long time. Some skeptics say that it
has no practical function and cast it aside; some hold that
it serves only health and they do not look beyond this. They
do not understand that the principles and applications of
this martial art are as inseparable as form and shadow. If
one studies, but cannot put his knowledge into practice, then
what he has gained from the principles will be false. There
is also a saying that in teaching others, one should hold
something back, and that one may impart this knowledge to
sons and not to daughters. All of this is pure selfishness.
If we proceed in this way, our nation’s arts will gradually
disappear or even become extinct. I refuse to believe this
can happen. Have you not heard the words of the Yellow Emperor
who said, "To find the right student and not teach him
it to lose the tao; to teach the wrong student is to waste
the treasures of Heaven." I hope that these words will
reach those who follow my way, that we may all be conscientious
and encouraged.
2) Religious
In the case of Shinran I quote from "A Record in Lament of
Divergences, a translation of the Tannisho compiled by a direct
follower of Shinran named Yuien-bo who died in 1290:
A RECORD IN LAMENT OF DIVERGENCES
"Know yourself to be a foolish being of karmic evil caught
in birth-and death, ever sinking and ever wandering in transmigration
from innumerable kalpas in the past, with never a condition
that would lead to emancipation.
Thus, how grateful I feel for Shinran’s words, in which he
gives himself as an example in order to make us realize we
are in delusion, not knowing the depths of our karmic evil
or the vastness of Amida’s benevolence.
In truth, myself and others discuss only good and evil, leaving
Amida’s benevolence out of consideration. Among Master Shinran’s
words were:
I know nothing at all of good or evil. For if I could know
thoroughly, as Amida Tathagata knows, that an act was good,
then I would know good. If I could know thoroughly, as the
Tathagata knows, that an act was evil, then I would know evil.
But with a foolish being full of blind passions, in this fleeting
world—this burning house—all matters without exception are
empty and false, totally without truth and sincerity. The
nembutsu alone is true and real.
Indeed, I myself and others speak only falsehoods to each
other. In this, there is a truly regrettable thing. When,
regarding our saying of the nembutsu, we discuss the nature
of shinjin or explain it to people, we ascribe to Shinran
even words he never spoke in order to silence others and to
settle controversies with our own opinions.
This is indeed saddening and deplorable. This matter should
be carefully pondered and understood. These are by no means
my own words, but since I do not know the lines of discourse
in the sutras and school commentaries and cannot understand
or discern the profundity of the scriptural writings, undoubtedly
they seem foolish. Nevertheless, recalling a hundredth part—only
a fragment—of what the late Shinran said, I write it down. How
sad it would be to abide in the borderland instead of being
born directly into the fulfilled land, even though one has the
fortune of saying the nembutsu. That there be no differing of
shinjin among the fellow practicers, I take my brush with tears
in my eyes and record this. Let the title be Tannisho—A Record
in Lament of Divergences [from True Shinjin]."
Conclusion
As a person ordained as a "household priest" is the Jodo
Shin Shu or Pure Land (Amida Pietism) I can personally agree
with little of Nichiren's teachings; however I also have no
right to condemn them out of hand. Accepting this and the
fact that those teachings obviously had an enormous influence
on Kenshiro Abbe I produce in conclusion the chapter on the
Nicherin School from the Essentials of Buddhist Philosophy
by Junjiro Takakusu, published by Bukkyo Dendo Kyokai. Further
extracts from this fine and great publication may be found
elsewhere on this sight, especially on those pages dedicated
to Philosophy, Buddhism Yet more on these subjects and others
related are addressed in more detail in our Three Rings pages.
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