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Part 6: Sport
Influences
This decade, the 1880's, was a profound time. England was master of the
world, and yet, it was a tiny nation, with limited natural resources. To
Japanese, in many important and reassuring ways, Britain looked like
Japan. But, unlike Japan, it was the most powerful nation on earth. It had
defeated a continental power, France, in a direct military confrontation
in spite of the brilliant Napolean. It had supplanted the first modern
commercial and mercantile power, Holland, in a ruthless naval and colonial
rivalry that had spanned two centuries. It had eclipsed a formidable
industrial and diplomatic power, Germany, on all fronts. The world looked
to England for examples, and for someone enamored of the principle of
small overcoming large, weak overcoming strong, and flexible overcoming
inflexible, little England — Mistress of the Seas and Master of the
world — was quite an attraction.
Actually, each seemed to attract the other. Japan saw England as an
internationally successful mirror of itself, and became Anglophile.
England, always intrigued by foreign cultures, was particularly intrigued
by Japan's. One example was Lafcadio Hearn. He had been fascinated by
Kano's efforts, and moved to Japan to teach. Kano recalled one elaborate
social affair in which all of the Japanese participants arrived in
Western-style coats, dresses or military uniforms. The only participant
who wore a totally Japanese couture was Lafcadio Hearn.(2) Hearn was
one of many English investigators of Japanese culture. Another prolific
writer, E.J. Harrison, was among a group of writers on Japanese subjects.
One of his friends remarked on the flood of Japanese studies and
commentary that, in England, it was finally becoming a distinction NOT to have written
a book on Japan.(3)
The English school system, its economic philosophers, its military
strategists, its sports systems were subject to international scrutiny and
emulation. The Japanese universities adopted the English system of
education almost without modification, including the language. Kano,
attending Tokyo University, was so impressed by what he perceived as the
power of education, that he resolved to become an educator. As a corollary
to this, his passion, Ju Jitsu, he resolved to remake into an educational
endeavor. He had his physical key — Kuzushi — which already
transformed the methodology.
It is useful to stop and ponder here. Kano already had his revolution
in martial arts. He began teaching at Eishoji Temple and gathering
students under his own name at his new Ju Jitsu school which he called the
"Kodokan" and which taught his new style, which he termed Judo.
He had added the "Do" to supplant "jitsu" out of an
intent to modernize the old ju jitsu styles. He thought of this
modernization not only in terms of his modification of the physical
techniques, but in terms of adding educational methods, goals, and tools
to his repetoire. The goal of education, in general, was different under
Western concepts than it had been under the Shogun. Under the Shogun,
education was a method of control and indoctrination; rather to prevent
than to promote discovery.
Under the English system, education was a
method of discovery, promoting new ideas and approaches. At the same time,
it did so in a well-regulated and well-defined format of providing basic
tools, from reading, to memorizing, to writing, to speaking, to debating,
to exploring and challenging. Kano saw the "grading" system as
inherent to the overall goals of British education, and understood the
need for curriculums, not only for the benefit of the student, but for the
benefit of teachers and professors.
The English also had a particular affection for sport in an educational
context. Rugby, cricket, and soccer all had well-developed presences
within the English school system. This created, it seemed, a different
relationship and even ability within English students that was entirely
lacking in students of other systems, where sports were a mere adjunct to
state-dominated and dictated education.
Kano, becoming an educator, saw the sport element, and knew that it
suggested something far more important for martial arts, and for the
people in general, than mere self-defense. When Kano became head of the
national teacher's university, he saw to it that all teachers have a certain amount of knowledge and experience in some sport or physical education. This he did by encouraging sports club activities at the Tokyo Higher Normal School, and consequently, a sports club was founded with the students forming the regular members, and the faculty participating as special members. This sports club was composed of the following departments: Judo, Japanese fencing, heavy gymnastics, Sumo, lawn tennis, soccer, and baseball. Each student
belonged to at least one department of this sports club, and it was compulsory that he practice for at least thirty minutes, every day, the particular sport of the department to which he was affiliated.(4)
Kano apparently had no qualms about classifying Judo, in this way, as a
sport.
Interestingly, at the same time that Kano was looking at these
examples, a Frenchman, Pierre de Coubertin, was drawing similar
conclusions. De Coubertin admired the British approach to sport, which
emphasized the code of sportsmanship, but also the distinctly British
attitude that sport should be a part of daily life, cutting across class
and social distinctions. In addition, the British had made sport
compulsory in its school curriculums. De Coubertin, seeing Britain at the
apogee of its power, could only wonder if Britain’s emphasis on sport
was somehow producing different attitudes, different people, and leaders
with different qualities. The observation by the Duke of Wellington that Britain’s defeat of Napolean at Waterloo had actually been obtained on the playing
fields of Eton was a reflection that British leaders seemed, in those
days, to be able to work toward common goals in a "team-spirit"
fashion that other nations lacked entirely. Among other things, the
British idea of sport required working together, indeed, to make a
personal sacrifice of one's own opportunity to score a point to ensure
victory. Two ideas, working together for the common good, and personal
sacrifice to the common good were distinctly British sport ideals, and
strongly represented in British philosophy through Herbert Spencer and
John Stuart Mill.
France’s politicians, supported by a country with abundant resources,
a people of wonderful vitality, and a civilization unsurpassed, seemed
always to lose things like wars when it counted the most. The political
leadership of the country, it seemed to de Coubertain, was always crippled
by the political ambitions of its own leaders, and he saw that this seemed
true in Germany, Russia, and other powers as well; all except for England.
There, the leaders seemed to have a different perspective of politics and
a different perspective on "team playing." Organizational
skills, "people", and quick judgment, were characteristics that
the English school system seemed to produce in abundance, and, above all,
these seemed like characteristics that inevitably resulted from immersion
in, or at least exposure to, a sport culture.
De Coubertin concluded that the British sport culture was a unique but
powerful influence on the fate of that nation and its people. He resolved
that all mankind should benefit from the influence of a sport culture.
From his observations, he resolved to recreate the Olympic Games, as an
impetus to developing a worldwide sport culture from which all nations and
peoples could benefit, as the British people had benefited in the 19th
Century.(4)
Kano, brought up in an Anglophile world, no doubt saw the same things.
At the same time, as he became an educated member of the Meiji elite, he
reveled in studies of British economics, politics, and philosophy. When
he spoke of "maximum efficiency, minimum effort," he was not
preserving oriental philosophy; he was injecting John Stuart Mill’s
Utilitarianism into oriental philosophy.
This was a revolution because the Japanese had no concept of sport.(6) At
the same time that Kano brought British sport concepts to Japan, he sought
to combine these concepts with distinctly Japanese elements.
Although Kano sought to preserve, in a sense, the old codes of honor of
the warriors of Medieval Japan, he also felt compelled to abandon those
aspects which he viewed as anachronistic. The concept, for instance, of
"sudden death," the old Samurai ideal of death by one skillful
cut of the perfection of the sword, did not survive in the sport context
of Judo. Kano saw this as defeating the purpose of sport, of risk to
obtain advantage, of development of strategy and skill. Instead, he
favored Judo competitions, Shiai, rather than the old-style, sudden
death, contests, or Shobu.
"Sudden death" inhibited risk taking; but if no risks were
taken, sound judgment regarding risk was not developed. Sport, as a
theory, was the natural experience of developing quick judgment in
the taking of risks, under a set of rules, to obtain a goal. Nothing in
life was much different. Kano understood this. Judo rules, under Kano, were three point
contests, not sudden death or "ippon".
Japanese militarism, during the 1930's, however, attempted to revive
for nationalistic purposes, the Samurai ideal of complete sacrifice of the
individual, in one glorious moment, for the good of the nation. The
military imposed upon the Kodokan the rule of one point wins.(7) As Kano
feared, such a perspective created Shobu, rather than Shiai. "Sudden
death" rules punished, and still punish, experimentation, creativity,
and use of competition as a means of forging techniques. However, Judo has
evolved Randori into a stronger practice than was reflected by Kano's
wishes. So perhaps the sport element of practice and risk-taking has
merely mutated into a different part of Judo practice.
Shobu has created a caution in Judo matches which degrades their
educational purpose. On the other hand, of all sports, Judo does truly
reflect the old Samurai ethic that one mistake meant death; that success
was a commitment to total victory. In this aspect, it remains unique
among the competitive martial arts, which otherwise universally follow a
point scoring system, and among non-competitive martial arts, which do not
experience the sense of sudden death even though many purport to train
with the so-called deadly techniques. It is the experience, not the
knowledge, that leads to the Zen state, and so, again, Judo seems to
invariably move toward an ideal that many other martial ways can only talk
about.
Judo is experience, and although Judo was not
founded upon Zen precepts, Judo remains a fundamental expression of Zen
concepts. Compared to the
other martial arts, even the aerobically furious Kendo, Judo is the
supreme test of budo, the martial ideal. As one anthropologist student of
martial ways defined it, Judo was "Budo as Ordeal." It is the
retention of a "combat vigor" which distinguishes Judo from
other martial arts. Judo is not only the comprehension of movement
techniques, the but "swift demonstration of the living laws of
movement."
... [T]he judoka I practiced with seemed to absorb a tremendous amount of
damage during practice. ... I was injured more in three months of judo
practice than I had been during the three years that I had studied karate
while an undergraduate at college.(8)
Kano’s perception of Budo required the development of ran in a
marital setting. Ran, in its most fundamental, simple meaning is
freedom. In martial arts, it is "free practice" or free
sparring. Some writers have observed that randori is Judo’s
"most distinguishing feature."(9)
Kano had seen that many of the ju jitsu ryu had developed an
appreciation for perfect form; for the aesthetic component of their
movement art. This was a poison handed down from the most admired of the
bujitsu, the swordsmen; the Kenjitsu who could not practice fully, because they could
not make mistakes without crippling or fatal results. Because they could not
make mistakes, and survive, they could not fully
learn. Because they could not fully learn, they created a false world of
form, which substituted for experience. Eventually it became Kendo, which,
to restore vigor, nearly eliminated form (kata) entirely.
Disdaining "competition" as too dangerous, or even vulgar,
many arts, during the waning twilight of the Tokugawa shogunate, had
abandoned their martial spirit in favor of idealized movement forms. They
convinced themselves that such perfection of movement reflected mastery of
martial skills. Kano was not the first to see the fallacy of such an
approach, which was simply rationalizing a way that eliminated, rather
than preserved, the martial sweat, and agony, and ordeal that had
characterized the training of men in the olden times; men who understood
that perfection of movement held no advantages to the defeated, who were
dead. Instead, they knew, above all, that martial spirit was strength,
skill, conditioning, and above all, martial timing and ardor in the face
of a determined adversary who gave no quarter and expected none. It was
the development of "fudoshin" the immovable mind, that
met all challenges and surprises with a state of composure but instant and
devastating response.
These were missing from most styles, and continue to be absent to this
day. Indeed, Kano must have looked to the experience of Kendo, and its
transformation from Kenjitsu. Kenjitsu had become stylized and idealized,
using its lethality as an excuse not to practice in a spirited manner. It
had become, in the words of one observer, a "vacant" system,
devoid of martial spirt, martial style and martial ardor.
Kano saw this all around him. So-called martial styles avoided anything
resembling combat. There was no ran, but instead highly prescribed
movement sets of action, reaction, and counterattack. Forms, literally kata,
were the substitute for sweat and fear of defeat. The thought of Budo and
the form of Budo had replaced the experience of Budo.
Kano Jigoro was not a Zen master, and aside
from an exposure that Kano had to Takuan through his study of Kito Ryu, there is no evidence he was
otherwise particularly
influenced by Zen Buddhism or any Buddhist ideology. This should not
suggest that he did not understand the philosophy of Zen Buddhism, to the
contrary, but he did not adopt it as his own. More accurately, Kano was
culturally and philosophically a neo-Confucian thinker, and his reflections on Taoist
philosophy merely coincided with Zen thought that reached back to similar
roots. Even at that, neo-Confucianists viewed Zen Buddhism as a heretical
sect and it is doubtful Kano had any affinity for "Zen" all. It was through a Taoist thinking that if a true experience in Budo
existed, the martial experience had to exist and this
had to include unexpected combat situations, provided by an aggressive
opponent, in a situation of "testing" of both skill and spirit
against the determined opponent.
But for Zen acolytes, this idea of
uninhibited experience, building a natural reflex and response through the
natural yielding philosophy of Judo, resonated with Zen thinking. Interestingly, only a "sport"
approach seemed to provide the authentic Zen requirement of experience and
reliance on the fundamental, rather than the derivative, aspects of the
human nature. That is, upon the spirit, stamina, courage and will; as
opposed to knowledge, training, education, and a "philosophical"
attitude.
Experience, in the Zen sense, could only occur in a state of
freedom, not in a prescribed hierarchy of movement forms. Contrary to the
writings of some Judo commentators, ran, not kata, was the
defining attribute of Judo as Kano Jigoro envisioned it, ran
meaning literally "assimilating chaos," more conventionally translated as
"free movement," being superior to the kata or vacant "form" of
movement.
That is, freedom, not rigidity of form, was the essence of Judo. "Ju"
was not "gentleness," it was "flexibility;" ability
to change, to yield, to attack, to alter ones position with grace and
control rather than in predetermined ideals. Judo is Judo. It is not
"Kata"do.
Judo was, in its rough, combative form — randori — an
idealized form of Zen. Although Kendo, in particular, as well as kyudo,
aikido, and virtually all other forms of Japanese martial arts claim Zen
as their philosophical foundations, only Judo personalized the Zen experience.
To the frustration of proponents of other martial styles, Zen masters
would, in interviews, constantly refer to Judo as a sort of worldly ideal
of Zen. Taisen Deshimaru, a well-known modern master of Zen philosophy,
constantly referred to Judo as his training ground for understanding
Zen.(10)
The true Zen masters, on the other hand, rarely considered Japanese Karate
as a true Zen-based art, and rarely mention Aikido, which derives from a
millenarian religious basis (Omote) rather than Zen, a philosophical
approach.
As Deshimaru pointed out:
How can we direct our mind? The answer lies in Zen, not in the
techniques of martial arts. Martial arts plus Zen equals Japanese Budo.
How can we education the mind and learn to direct it? Kodo Sawaki, as I
said, spoke of kyu shin ryu, the approach or method transmitted by this
school in a traditional text, one chapter of which deals with the
"tranquil spirit." Here is an excerpt from it:
There is no enemy.
The mind has no form, but sometimes it can have form.
Sometimes our mind can be apprehended but sometimes it cannot.
When
the mind's activity fills the cosmos, ... and when we know how to
seize the opportunity that presents itself, then we can turn every shift
to profit, avoid mishaps, and attack the whole infinity of things in one
thing.
No comment. Not an easy text to understand. But those who have had a
serious experience in Judo can understand this attitude.(11)
Kano, then, in his understanding of Tao,
provided a profound expression of a Zen basis
for Japanese martial arts, and, in his modernization of the old styles,
appears to have created a much improved method of transmitting the
philosophy as well as technical skills and spirit of Budo.
Kano, observing modern sport theory and modern social theory, found resonance with ancient concepts.
These ancient concepts, resonating into the modern world through Judo,
harmonized with the philosophical expression of Zen.
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