top of page

BUSHIDO

BUSHIDO & SAMURAI
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).
 

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 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.

THE SENJO CEREMONY

In the center of a perfect circle, which represents kama, is the position of Shogun which in turn represents fortitude...

Intersecting this point are two lines at perpendicular angles to each other.  this signifies the enclosing aspect of that associated with the female; (Round Cross - Ishoa - intuition and sensitivity).  these lines connect the Shogun to the circle and the power contained therein.  Surrounding the circle are four lines in a protective (Square cross - Bushido - the way of the warrior).  These are the Kyunnin (Administrators)

Another two lines crossed inside the circle, (although rotated 45 degrees from the original two), also connect the Shogun to the circle.  These eight points on the circle (held by "Retainers) represent the ideal qualities of a Martial Artist.  They are: Honour, Loyalty, Trust and Sincerity, Benevolence, Self-control, Etiquette, courage and Justice.  the also include the basic directions of defensive and offensive strategy.

Inside the circle, but not touching it, is an equilateral triangle with the Shogun's most protective warriors at its points.  At the apex sits the Hatamoto (most trusted) behind the Shogun.  Yakuza (Yin, physical, evil) sits the shogun's right and Yamabushi (Yang, Spiritual, Good) to his left.  On the side of the triangle to the left and right sit the shogun's two main Daimyo (clan Leaders), with the one on the right being the immediate heir to the position of Shogun.

Looking at the Senjo on a broader scale, you will see the full structure.  At the bottom of the page, the lower ranked Black Belts, seated in horizontal lines, are known as Kengo (Emerging Warriors).  there are three stages of Kengo experiencing the "physical" level.  They work their way towards the front line, facing the Shogun and are known as Metsumiedans (League Of Blood).

To the top of the page are middle ranked Black Belts known as Monjins (Disciples).  The Monjin has passed through the physical, crossed the gap and will now experience the three stages of the "physiological" level.  an understanding of the Physical/Psychological level will move the Monjin (after the 4th degree examination into the "Spiritual" level.

The first of the seven bows will see the Kengo and the Metsumiedans about the face (in their seated positions known as seiza or seizzen, to acknowledge the presence of all brown belts at the bottom of the Senjo.  these are the students who have successfully completed their Black Belt grading earlier.

These Browns will traditionally remove their belts and respectfully tie their newly acquired Black Belts around their waists.  At this point, the shogun and all warriors; except those carrying Samurai Swords, will bow their heads to the floor to officially welcome these new warriors to the Senjo.  as the Kengo return upright, the resume their position facing the Shogun, while the new Blacks sit down in seiza.

A command by the shogun, in Japanese, translated as "Everyone, take notice an learn from Battlefield Strategy", initiates a second bow and officially opens the Senjo.  during this bow all warriors on the Kyunnin square  half draw their swords  whilst seated.

 The eight points on the circle kneel and half draw, the three points on the triangle stand and half draw, all emphasizing the protection of the Shogun while he is in this bowed position.  during the third bow, which is an acknowledge of the Shogun by the number on Daimya, the Shogun remains upright while everyone bows, except the circle and triangle points.

The fourth bow is to the shogun's right-hand man, as he stays in a seated position while everyone else bows.

The fifth bow is to the second in charge Daimyo, with him remaining seated during the bow in.

The seventh and final bow, Zennin Note Lei, translates as: each of us are students of one another and that each of us is our own Shogun.

Next, a "Martial Arts Marathon" is the ultimate test of personal expertise and stamina. Each practitioner will punch and kick till complete exhaustion, attempting to elevate himself out of the confines of the physical level. this freedom of thought clears his mind and prepares him to bridge the gap to become a Monjin.

The top three winners will receive a gold, silver and bronze medallion respectively. A separate trophy will be awarded to the most prolific kicker.

Warriors successful in achieving this 2nd dan level sit in front of the Kengo and are known as Metsumiedans (League of Blood). Here, they wait to be named Sandan-Ho (Probationary 3rd dan), which means they pass through the gap to sit on the back line of the Monjins, behind the Shogun, and again, work their way forward.
 

RED

The first primary colour of Senjo is red - Body - representing the "physical" aspect via this first group of forms .

1
NAIHUNCHIN

 Iron Horse

2

SANCHIN

 Three battles

3

 Rotating Palms

TENSHO

BLUE

The third primary colour is Blue - Spirit , and this completes the triangle of Senjo . During the study of all of this final group , the three primary colours at the Senjo shall start to paint the picture of Anderson Bushi Kai - Freestyle and ultimately Senjo

Philosophy.

7

SEISAN

Wrath of the Python

8

SHISOOCHIN

Master of Darkness
9

SEIPAI

 The Dragon`s Way 

SENJO'S THREE COLOURS

YELLOW

Yellow - Mind , is the second  primary colour of Senjo and is the" intellectual " qualities of Senjo philosophy will unfold during the study of the group of three forms .

4

seinchin

 Lull before the storm

5

Saifa

.Lightning Strikes Twice

6

Sanseiru

 Eye of the Tornado 

SENJO
bottom of page