Aug 14

This month we continue to review and evaluate Bushido's major principles, concepts, and values as articulated in the classic 1899 Japanese text, Bushido: The Soul of Japan, by Inazo Nitobe, and evaluate their applicability in today's modern world. Bushido: The Soul of Japan is one of the first major works on samurai ethics and Japanese culture. It is considered by some to be the first collective statement of what is commonly referred to as the Seven Virtues of Bushido.

Nitobe offers for consideration seven virtues of Bushido that attempt to illustrate the philosophical values of the samurai. However, it should be recognized that there are not, in truth, seven virtues of Bushido. This is only Nitobe's subjective articulation of samurai culture and it is little more than an artificial construct. Other academics like Nitobe or practitioners of Bushido could easily and perhaps in an equally comprehensively fashion offer four, ten, or even one-hundred virtues of Bushido. Furthermore, the seven virtues presented here are concentric. That is, each value overlaps with and is influenced by another. No single virtue of Bushido exists or can exist by itself. Remember, all systems, including Bushido, Aikido, or any other, are ultimately artificial. The holistic nature of any system of values is unlikely to be comprehensively articulated in written language. Some virtues transcend written word. Nonetheless, we will attempt to explore each thoroughly.

Rectitude or "Gi" (pronounced 'ghee')

Nitobe begins his articulation of the seven virtues of Bushido with 'Gi' or Rectitude. Rectitude is sometimes also referred to as Justice. He identifies Rectitude as the most powerfully compelling precept in the code of the samurai, and perhaps this is why he leads with this virtue. However, right off the bat Nitobe suggests that the word Rectitude may be too narrow a word to encompass the entirety of this virtue's meaning. He then expands his definition of 'Gi' to include the notion of righteousness. According to Mencius, the influential post-Confucian Chinese philosopher introduced in Part One of this essay, "righteousness is a straight and narrow path which a man ought to take to regain the lost paradise." This idea suggests that when we find ourselves out of alignment with our own personal values, we must raise our consciousness enough to first recognize this, and second, find within us the personal strength to follow a strict and narrow course of action congruent with the values we wish to live by and exhibit. In a word, discipline. Discipline is the one and only path to Rectitude – and it is, indeed, a narrow path that few people choose to follow. Much easier is it to select a wider, more traveled road.

But, what is Rectitude? Nitobe quotes a famous 'bushi' (or samurai warrior) by saying that Rectitude is "the power of deciding upon a certain course of conduct in accordance with reason, without wavering; to die when it is right to die, to strike when it is right to strike." Another describes Rectitude as "the bone that gives firmness and stature…. Without Rectitude, neither talent nor learning can make of a human frame a samurai." According to Nitobe, a man of Rectitude is/was referred to by Japanese as 'Gishi' and this term was considered superior to any other terms signifying mastery of an art or learned skill.
Websters-Meriam online dictionary defines Rectitude as "the quality of being straight, moral integrity, righteousness, or the quality or state of being correct in judgment or procedure." However, these definitions are not definitive in that they then beg the questions, "What is moral integrity?" "What is righteousness?" And, "How does one know if one is correct in judgment?" If we're being completely honest, these are not necessarily black and white questions and do not necessarily come with black and white answers.
Webster's goes on to partly define righteousness as "being free from guilt or sin" and "being justifiable." I connect with the "free from guilt" definition of righteousness because it, in my opinion, really gets to the heart of the matter. In order to infuse oneself with the virtue of Rectitude, one must be able to be free from guilt of one's past actions. Or, perhaps in more practical terms, to be able to sleep soundly at night and not be kept up by regret of one's past decisions. Furthermore, righteousness might connote the ability to find value and wisdom in one's past actions, particularly in one's mistakes, and possessing the willingness to make any necessary amends accordingly and in proportion to one's err. This emotionally challenging process, I believe, is the narrow path to which Nitobe eludes.

But the larger question we are posing in this multi-part essay on Bushido is, "Is Bushido antiquated?" As such, we must ask: Is Rectitude antiquated? I believe the answer is unequivocally – no. Rectitude, one might argue, is as important and relevant today as it has always been. However, its context may have changed. What was once considered righteous, just, and the possession of Rectitude in a feudal society may today be considered inappropriate or even irresponsible. For example, let's say that you are a samurai of feudal Japan and your lord requests of you to do something that you deem inappropriate, unethical, or harmful to another. If violating the order of your lord is punishable by death of you and your family, is following that order righteous? Would your carrying out of that order be one of moral integrity? That would depend upon your values. Would carrying out the unethical order to save yourself and your family be conducting yourself in a manner consistent with Bushido? Or would refusing to carry out the unethical order and risk your own life and those of your family be considered conducting yourself in a manner consistent with Bushido?

Samurai were expected to be loyal (another virtue we'll explore later), but they were also expected to possess Rectitude. What should a samurai or a practitioner of Bushido do when doing the right thing means being disloyal? Can you see the conflict? In order, then, to demonstrate congruency in one's current understanding of Bushido, a Western martial arts instructor or other surface Bushido advocate might argue that the only proper thing to do in such a situation would be to commit suicide. However, I would argue that this certainly isn't demonstrating right reasoning and certainly not in a post-feudal world! To me, such an action would be just plain stupid! After all, isn't suicide the most cowardice way out of any situation?

Today, feudal social structures are substantially less prevalent, particularly in Western societies. Therefore, in one's attempt to practice Bushido and exhibit Rectitude, one must ask what the standard of moral integrity is. To some this standard is, allegedly, stated plainly in sacred texts of monotheistic religions. To non-religious people or to people who practice non-deity-based religions/philosophies this standard is often found viscerally, within oneself – what some people access by calling upon one’s "highest self" or "deepest self." Japanese Shintoism, embraced by Bushido, which believes that moral integrity is the product of the innate goodness of a person when his or her mind is calm and still, would be one such means of determining righteous action or thought.

Before departing from Rectitude, Nitobe briefly digresses to address an element of Rectitude he believes has been perverted in popular acceptance among Japanese culture (at least in the late 1800s). Personally, I believe that this perversion of Rectitude still dominates the current public perception today. That perversion can be found in the notion of 'Giri.'

'Giri' is often loosely defined as the "duty" or "obligation" one has to a person or to an institution of one kind or another. As such, many people, particularly those who practice martial arts in the United States, often take great license with the use of this term and its consequence. According to Nitobe, the original definition of 'giri' was simply "what right reason demands and commands us to do." An example of demonstrating 'giri' would include the caring for your elderly parents in return for their taking care of you while growing up. This duty or obligation, Nitobe would contend, is what right reason demands us to do if the motive of love is inadequate or absent.

However, Nitobe suggests that 'giri' has been twisted and distorted into something perverse – "a vague sense of duty which public opinion expected one to fulfill." Or, stated in other words, 'giri' became what public consensus demands and commands us to do, as opposed to what right reason demands and commands us to do. 'Giri' became a person's conforming to consensus out of fear of public censure. The imperative of right and wrong was somehow eliminated from the understanding of 'giri.' For example, what if a parent was physically or sexually abusive to their child? Does that child still have an obligation or duty to care for that parent in their elder years? If the public were not aware of such personal violations and immoral behavior, might not some pass judgment on the grown child for not exhibiting appropriate 'giri' toward their parent? This is just a reminder to us all to try to reserve judgment of others when we do not have complete facts at our disposal.

In fact, in the above example, I would agree with Nitobe's objection to the perversion of 'giri' and argue that this grown child may, in fact, be demonstrating correct 'giri' toward the abusive parent in that the parent's dishonorable actions void and forfeit any duty or obligation the grown child might have to care for the parent. Right reason demands such, and, therefore, proper 'giri' is being fulfilled. According to Nitobe, "Carried beyond or below right reason, 'Giri' …harbored under its wings every sort of sophistry and hypocrisy."

As you can see, the demonstration of Rectitude can be most challenging. This may be why Nitobe describes Rectitude as a "narrow" path and we all know how narrow, steep paths can be quite scary at times. Therefore, as you can probably anticipate, Rectitude has a prerequisite: Courage. In the next article, we will explore 'Yu' or Courage – what Nitobe calls Rectitude's "twin brother."

So, what can we take away from this discussion? How can we practice Bushido and demonstrate Rectitude in our lives right now and today? We can recognize that:
1. Rectitude is something you give to yourself; not something that is bestowed upon you by others;
2. Rectitude means living your life by a standard of moral integrity rooted in right reasoning, not public consensus; and
3. Rectitude is a challenging narrow path of disciplined actions that cause you to live without guilt.


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Jun 27


A Critical Review of the Classic Samurai Text:
Bushido: The Soul of Japan by Inazo Nitobe - Part One
Article by Sean Hannon


Many martial arts students have romantic notions of, and frequently espouse, the virtues of Bushido – the traditional, behavioral code of ancient Japanese samurai. These individuals often claim to live and abide by such values and sometimes even pass judgment on themselves and others claiming Bushido values as their standard of judgment. But do people today really know what those values were? Or, what those values might mean today? For example, some martial arts students and instructors profess unquestioned loyalty as a virtue of Bushido. However, is unquestioned loyalty always intelligent? If, at times, unquestioned loyalty is not intelligent then wouldn't that also suggest that Bushido, at times, is not intelligent?
And, what about honor? Does honor really exist as a legitimate virtue? Or, is honor just a more sophisticated way of inflating or defending one's ego? Are these and other alleged virtues of samurai culture relevant outside of the oppressive, feudalistic society from which they emerged? Do people really understand these behavioral virtues as they existed? That is, in a context of feudalism? Is it really possible to live Bushido today as it was in the 12th through 19th centuries? Is it possible that Bushido is an antiquated system of values that is either no longer relevant today or at the very least in need of adaptation and modernization? Can Bushido exist in cultural environments based on freedom and capitalism? This series of articles will explore questions like these and will propose possible answers for consideration. We will summarize Bushido's major principles, concepts, and values as articulated in the classic Japanese text, Bushido: The Soul of Japan, and evaluate their applicability in today's modern world.
Bushido, The Soul of Japan was written in 1899 by Inazo Nitobe, a Japanese national who converted to Christianity in early adulthood while attending what is now Hokkaido University in Japan. At the time, this college was run by Christian missionaries. Nitobe's text is one of the first major works on samurai ethics and Japanese culture. It is considered by some to be the first collective statement of what is commonly referred to as the Seven Virtues of Bushido. The book is considered significant, in part, because it was written during Japan's transition from its traditional lifestyle to a modern nation, and as stated in the book's dedication its intent was to "revere the past and to admire the deeds of the samurai." The initial publication of this book was in English, not Japanese, because the book was intended to educate non-Japanese
about Japanese values. It has been read by many prominent Americans including U.S. Presidents Theodore Roosevelt and John F. Kennedy. It is also believed to have been highly influential in the development of the American Boy Scout movement.
The book opens with a candid conversation between the author and a learned Belgian guest. The guest asks Nitobe how Japanese children are educated on morality without religion playing a part in their educational system. The author replies that in Japan, Bushido, not religion, imparts moral precepts upon its children. Sensing confusion and astonishment from his guest, Nitobe elaborates, strongly contending that one cannot possibly begin to understand the moral concepts of Japan without first understanding Bushido and the cultural system from which it arose: feudalism.
Bushido was a system of values forged among the warrior class within the contextual environment of feudalism. To briefly review, feudalism was a socio-economic and political system, which, in its most remedial of definitions, involves the granting of land by a monarch, lord, or other authority figure to members of lower classes in return for military service. Feudalism represented a static social structure in which people were born, lived, and died within "their place" in society. There was no moving up and no moving down a society's hierarchy. Every person was the servant of his or her lord. This concept can be challenging for Westerners since in our contemporary society, people are taught and even encouraged to make of themselves whatever they wish to be and to reach as high and as far as they can possibly imagine or desire. This is indeed the first hurdle one experiences when trying to live and practice Bushido today as it was practiced then.
Nitobe makes the fairly accurate analogy that chivalry is to Europe, as Bushido is to Japan. He appears to do this largely for the benefit of European and American readers. Bu-shi-do literally means "Military-Knight-Way." Or, said another way, the "Precepts of Knighthood." That "Way" was articulated, not necessarily in word, but in character. It was the conduct expected of samurai in daily life – the code of moral principles samurai were required to observe. Virtually an unwritten code consisting of nothing more than a few maxims handed down as an oral tradition from generation to generation, Bushido was a doctrine "written on the fleshy tablets of the heart." Nitobe further describes Bushido as an "organic growth of decades and centuries of military career." It would be nearly impossible to pinpoint any precise time, place, or person of origin. However, it can be accurately said that Bushido gradually developed out of an age of feudalism similar in time and manner to that of early European feudalism.
Samurai were frequently referred to as "Bushi" or "fighting knights." They were the natural leaders to arise as the prominent, military nobility class in a feudalistic society due to their brute, vocational strength. According to Nitobe, samurai literally means "serving guards" or "attendants," and it was they who became the privileged class of the day. But with this great position of honor and privilege eventually came the burden of responsibility, and from that, the need of a common standard of behavior so as to maintain social order and, hopefully, a pleasant way of life. The next logical question, then, is from where would this standard of behavior derive?
Bushido appears to be made up of two fundamental contributions: moral contributions and ethical contributions. The moral contributions of Bushido originate primarily from two sources: Buddhism and Shintoism.
According to Nitobe, Buddhism "furnished a sense of calm trust in Fate, a quiet submission to the inevitable, that stoic composure in sight of danger or calamity, that disdain for life and friendliness with death… to put oneself in harmony with the Absolute." Buddhism was a preferred source of how samurai reconciled their mortality and was intended to satisfy their relationship with their Creator, with Life, or with the Universe. However, Buddhism by itself was insufficient.
What Buddhism lacked, Shintoism offered in abundance – loyalty to the sovereign and reverence for ancestral memory and filial piety. Filial piety is a fancy way of saying having love and deep respect for one's parents and acting in accordance with the responsibilities that come with such respect. Therefore, Shintoism imparted "passivity to the otherwise arrogant character of the samurai," said Nitobe. Though categorized by some as a religion, Shintoism contrasts starkly with religions of monotheistic origin like those that tend to dominate Western culture.

Having no room for any notion of "original sin," Shintoism believes in the innate goodness and god-like purity of the human soul and adores the human soul as the vessel through which divine-like proclamations are made. Nitobe points out that, at least in the late 1800s, the primary article found in Shinto shrines is a plain mirror, rather than any object of worship representing a personified deity. The mirror is meant to symbolize the human heart, which when perfectly placid and clear reflects the very image of the deity – oneself, one's community, one's country, and one's world. The actual act of worship in Shinto, therefore, is equivalent to the popular axiom, "Know thyself," not in the physiological sense, but in the context of introspection of one's moral nature.

According to Nitobe, the collective "reflection," then, of the Shinto-practicing Japanese is that of the "national consciousness of the individual." To the Japanese, the country is not just land and soil, but the "sacred abode of the gods." The land and the people are a collective deity in and of themselves. This profound, nature-worship distinction of Shintoism is pervasive among the people. The Emperor of Japan is the highest authority of the Shinto religion. He is the symbol of the country and represents the unity of the people – the "bodily representation of heaven on earth." The Emperor of Japan is not a divine leader by proclamation of any deity, but is divine-like by unspoken agreement of the people.

When any pre-existing, religious connotation is removed from one's mind, it can be observed that Shintoism, in fact, shares attributes similar to Patriotism, or what Nitobe refers to as a "national faith." In fact, Americans might be able to best connect with the basic premise of Shintoism by thinking of it more as patriotic, emotional feelings for one's country, rather than a theistic-based religion. Shintoism is about reverence for this life and the lives of ancestral contributions. You might say that Shintoism is about acknowledging the "here and now" as god-like. In contrast, monotheistic religions, like those predominating in the West, seem to be preoccupied with preparing for death and the next life – the "elsewhere and later."
Bushido, then, is infused with two major tenets of Shintoism: Patriotism and Loyalty – loyalty to the sovereign (i.e. the Emperor). Americans, for example, are frequently loyal to a sovereign-like figure such as a President, especially among military officers during times of war or the nation as a whole during times of great national achievement. However, America, having never really experienced a feudalistic-like society (although one could argue that black slavery may qualify as a form of feudalism) may struggle with the notion of loyalty.

The predominant values in America are very different from that of feudalistic Japan. Since its inception, America's highest values have been freedom and individuality – not conformity like in Japan. In America, loyalty to a "lord" or sovereign, be it the president of the country, the governor of a state, the mayor of a town, a martial arts instructor, or even a parent is limited, especially if such a sovereign behaves in a manner inconsistent with the expectations of their position. In stark contrast to the expectations of Japanese samurai, it is not likely that you would ever find an American willing to die upon the impulsive demand of a sovereign! How many of you would commit suicide at the request of George W. Bush or Barrack O'Bama? Not too many, I would think – even from the most avid of supporters. This is because American values are not congruent with those found in a feudalistic society. As such, one would be hard pressed to practice Bushido today as it was practiced in Japan's pre-industrial era. Even though some today may try to conduct their lives in a manner congruent with that of Japanese Bushido, Bushido certainly is not the dominating values system of today. And, nor should it be, one might convincingly argue! When threatened, most people today will default their actions and behavior to a more modern and independent system of values based on individual freedoms. This issue will be discussed and challenged further when each of the virtues of Bushido are critiqued.
The second fundamental contribution to Bushido is an ethical contribution. Its ethical contributions derive primarily from Confucianism and Confucius' disciples. Confucianism is the Chinese philosophical system focused on discerning between right and wrong action. This philosophy was particularly well suited to the samurai class because Confucianism asserts that a community can be governed by moral virtue rather than be ruled by manipulative, punitive sets of laws. Mencius, a disciple of Confucius, expounded upon the concepts promulgated by his predecessor, but with a more adamantly democratic tone, particularly as they related to the innate goodness of human nature. Even though Mencius' teachings were under censure for a long time because of their inherent challenging of the existing social order, they still found "permanent lodgment in the heart of the samurai."

Nitobe contends that a mere intellectual understanding of Confucian teachings was considered by samurai to be inferior to "ethical emotion." According to his interpretation of Bushido, "knowledge becomes really such only when it is assimilated in the mind of the learner and shows in his character." Samurai would rationalize this dismissive attitude of a rote, academic mastery of Confucian analects with the famous adage of another influential Chinese philosopher, Wan Yan Ming, "To know and to act are one and the same." Translation: Knowledge is only wisdom if acted upon. Or, to know and not to do is to not really know at all.
So, the sources of Bushido – Buddhism, Shintoism, and Confucianism – were, as Nitobe suggested, simple and few. Yet these sources were sufficient enough "to furnish a safe conduct of life even through the unsafest days of the most unsettled period of [Japan's] history." However, because Bushido existed in the context of a feudalistic society, I would argue that true Bushido, as it was originally practiced, cannot be experienced today as in earlier centuries despite alleged efforts by many, particularly those who study martial arts in the United States. Throughout this series of articles on Bushido, I will point out these cultural discrepancies and offer possible alterative interpretations and practices to what may indeed be an antiquated system of values in need of revision.

In the next seven parts of this article, we will review, in the deliberate, linear order presented by Nitobe, the seven pervading characteristics of those who practiced Bushido during Japan's feudal period.
Those seven virtues are:
1.Justice (or Rectitude) - 'Gi'
2.Courage - 'Yu'
3.Benevolence - 'Jin'
4.Politeness - 'Rei'
5.Truthfulness (or Veracity) - 'Makoto'
6.Honor - 'Yo'
7.Loyalty - 'Chu'
To be continued...
Sean Hannon is the owner/operator of Castle Rock AIKIDO, a martial arts school exclusively for adults. You are encouraged to come watch an Aikido class or take an Aikido class for free. Visit http://www.craikido.com/ for details.
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Oct 13
Student Observations on a Classic Japanese Text. The Classic Japanese Text on the Way of Strategy by Miyamoto Musashi (1584-1645)
Part 2 of 6

by Aikido Student, Sean Hannon

In April, we published The Water Book, which is the second chapter of Musashi's Books of 5 Rings. However, we inadvertently published the Water Book prior to publishing Musashi's first chapter: The Earth Book. So in this issue of the AIKIDO Dojo News we will backtrack and publish chapter one: The Earth Book. Next month, we will continue with Musashi's third book: The Fire Book.

The first book is called the Earth Book because its purpose is to ground you in reality and to develop an acute and complete awareness of your life. In order to be victorious in battle and in life, you have to live life at ever-increasing levels of consciousness. Simply remaining the same is a form of regression. This perpetual process requires constant self-examination and it requires having an accurate perception of the world around you. It means not making stuff up, not exaggerating, and not believing in things that simply aren't true. It means thinking for yourself and formulating your own opinions - not relying on dogma simply because it is easier to do so. Take this principle off the mat and into your daily life. See your life as it truly is. Don't do what most people do. Don't lie to yourself. Don't be dishonest. Dishonesty inhibits your development, your growth, and your evolution.

"It is hard to understand the true Way just from use of the sword."

"If you know the Way widely, you will find the Way within everything. Each man must pursue his particular way."

I was pleased to read that Musashi does not see the sword as the only means to learning the Way. He obviously is a proponent of diversity of study. He seems to recommend knowing the world microscopically and macroscopically, and perhaps paradoxically, Musashi probably sees very little difference between the two even though he values the contributions of each. For example, in his later years, Musashi was quite an accomplished artist and is paintings to this day are still some of the most popular in Japan.

"When you are about to battle for your life, you must make full use of your weaponry. It is false not to do this, and to die with a sword undrawn."

Translation: Go for it! Don’t hold back in life. This is your one shot to be great, to be everything you every dreamed of being. There is nothing you can't do or achieve in this life if you "draw both swords" and utilize all of your inner resources and passion.

Some Aikido students may wonder why then do we train with only one sword in weapons class? Musashi goes on to say that, "when you have difficulty striking down your opponent with one hand, you then should use both of your hands." He recognizes that when we are beginners, we must learn to crawl before we walk or run. So, too, with the sword.

"…you can be victorious with either a long weapon or a short weapon…
The way of the ichi school is the sprit of victory, whichever weapon is used, whatever its size might be."

This statement echoes what was said in the introduction portion of the Book of Five Rings. Simply put, spirit trumps weaponry, skill, or training. It reminds me of a great quote in the 2005 movie, Batman Begins, where one of the main characters instructs a young Bruce Wayne,
"The training is nothing. The will is everything!" The next two quotes, in my opinion, reflect a similar sentiment.

"When you have acquired the Way of Strategy,
there will not be a thing that you can’t understand."

"…to master the long sword means mastering of yourself, and of the whole world,
so the long sword becomes the basis of strategy."

Musashi sees himself as one with nature, in a way that is almost identical to that of Aikido’s Founder, Morihei Ueshiba. Not surprisingly, both Musashi and Ueshiba are often considered two of the most revered martial artists of Japan, if not the world. Musashi is truly a holistic person, who recognizes the patterns, the geometry, and the predictable rhythms of nature. Furthermore, he acknowledges his existence and place within those patterns and rhythms. At the same time, he refuses to acknowledge himself as anything separate from nature. Perhaps it is because of this groundedness and complete awareness that he was undefeated at the sword his whole life. Perhaps we can benefit from this acknowledgement as well.

Musashi refers to masters of the long sword (katana) as "strategists." He contrasts this with the name of masters of other weapons such as archers, spearmen, marksmen, and scythe carriers. Despite being masters of their respective weapons, he does not seem to hold the same level of value for these masters as he does strategists. He specifically points out that masters of the long sword are not "longswordsmen," but "strategists." Musashi appears to hold the sword in higher regard than these other weapons. It may have to do with the sword being a powerful symbol in historical, Japanese culture. The sword, in his mind, may be a metaphor for life itself and that is why he uses the term "strategist." Bows, guns, spears, and scythes, to Musashi, are the supplemental equipment of his strategy.

"There is a time and place for the use of every weapon."

You can't approach every situation in life the same way and expect satisfactory results. Each situation is unique and may require a fresh approach or perspective.

"When you use the indoor techniques, you will tend to narrow thinking,
and you will forget the true Way."

Don't get too comfortable with that which is comfortable. You will atrophy your spirit and lose sight of what is important in life. Constantly reach, challenge your comfort-zone. It is in this section that Musashi recognizes the value of firearms. I was initially surprised to discover Musashi's appreciation for firearms. My own stereotypes about samurai made me assume that a samurai wouldn't find value in firearms, but Musashi was an unusual warrior.

"By practicing, you will be able to attain full mastery over your body
and to influence men with your body."

"Just as a horse needs to be fit and strong and have no defect,
so must the weapon."

Life is too short to go through it being unfit. Getting grounded in the Earth Book is about assuming control of your life. Assuming control of your life means assuming control over your body. Stop making excuses and go handle that part of your life. Remember: If you don't take care of your body, where are you going to live? POWER IS A PRODUCT OF CONTROL. IF WE LACK CONTROL OVER OURSELVES, WE CAN HAVE NO CONTROL IN OUR LIVES.

"Timing exists in all aspects of the life of the warrior, in his successes and in his failures, when he is in harmony and when he drifts from his path."

The right thing, the right way, at the right time. For example, you may buy the right stock at the right time and make a fortune. Similarly, you may buy the right stock at the wrong time and lose a fortune. We all must learn patience. Successful people may make decisions quickly, but often that decision may be to NOT to participate in something because it may be the wrong time.

Musashi summarizes his Way of Strategy in 9 steps. The capitalized words are my own interjections.

1. Do not think dishonestly and to adhere to the Way (PERCEPTION)
2. The Way is to train (ACT)
3. Have knowledge of every art (HOLISM)
4. Know the Way of all professions (COMPREHENSIVE COMPREHENSION)
5. Know the difference between profit and loss in worldly matters (ENTROPY)
6. Develop intuition and an understanding of all things (RECOGNIZE NATURE'S RHYTHM)
7. See that which cannot be seen (PERCEPTION)
8. Attend even to the seemingly insignificant (SCALE)
9. Do nothing which is useless (LIVE)

"The most important thing is to immerse yourself completely in the strategy."

Stop fence riding. Piss or get off the pot. You can't be a little bit pregnant. However you want to phrase it decided to commit yourself to a higher standard of life; to demand more of yourself. If you're being honest with yourself, I'm sure you can recognize that the only things you've been truly successful with have been those in which you have completely immersed yourself in.

"…the man who comes out superior will be he who manages his underlings with flexibility…"

This was probably the most meaningful quote to my life in the Earth Book. To me this is about conquering our lesser selves. I interpret this not as learning to control others, but as controlling the lesser characters of myself who sometimes (OK, often) emerge in times of stress.
Sometimes I refer to these as my dwarf selves, as in the Seven Dwarves – like greedy, selfishy, procrastinator, etc… My underlings are those traits of my personality that do not serve my highest good.

If you'd like to read more, be sure to read article three: The Water Book. Or, if you're tired of reading my thoughts on the subject and would prefer to read Musashi’s book directly, I would encourage you to do so.

Read Part One - Introduction to Book of 5 Rings
Read Part Two - The Earth Book
Read Part Three - The Water Book
Read Part Four - The Fire Book
Read Part Five - The Wind Book
Read Part Six - The Void Book

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