On Preserving Ancient Knowldege

Below is an excerpt from Ichijoji on translating and decrypting old martial arts documentation from the distant past. The whole article my be read here.

As the translator of a collection of old works on swordsmanship, the question of what can we actually learn from these kinds of works is close to my heart. Of course, they have an intrinsic value for those with historical bent, but what we can learn beyond that, whether they contain anything that we can utilise in our own lives and practice is one that, I suspect, is at the back of many readers' minds.

Some of the works in this, and related, genre have certainly stood the test of time and achieved a canonical status. Sun Tzu's The Art of War, in particular has been read widely - for perhaps two thousand years, in fact, and in the late twentieth century, Miyamoto Musashi's Gorin no Sho achieved a wide international readership. This is despite (or perhaps because of) the vagueness or lack of precise detail that allows a variety of interpretations. Though these kinds of works conjure up a feeling, an image of knowledge,  they do not always deliver on their promise, remaining tantalizingly vague and frequently obscure.

So to rephrase the question above, perhaps what we should be asking is whether they contain more than these vague and attractive generalisations, some core of 'deep' knowledge?

If the answer to this is 'yes', we should then ask if we can access that knowledge. With a work like Sun Tzu, the range of notes and interpretations, stretching back a very long way, tell us that not only have many seen it as a valuable work, but that it is one that invites, and perhaps requires, explanation.

The same questions may also be asked of other works. One of the enduring attractions of Musashi's Gorin no sho is the fact that he was a superlative swordsman. The practical value of his work may depend on our ability to interpret it, but Musashi's ability seems to stand as surety of the riches it contains, making it worth the effort to study what he wrote.

Japanese Character

A friend sent me this article. An excerpt is below. The whole article may be read here.

The Japanese Could Teach Us a Thing or Two

By NICHOLAS D. KRISTOF

When America is under stress, as is happening right now with debates about where to pare the budget, we sometimes trample the least powerful and most vulnerable among us.

So maybe we can learn something from Japan, where the earthquake, tsunami and radiation leaks haven’t caused society to come apart at the seams but to be knit together more tightly than ever. The selflessness, stoicism and discipline in Japan these days are epitomized by those workers at the Fukushima Daiichi nuclear plant, uncomplainingly and anonymously risking dangerous doses of radiation as they struggle to prevent a complete meltdown that would endanger their fellow citizens.

The most famous statue in Japan is arguably one of a dog, Hachiko, who exemplified loyalty, perseverance and duty. Hachiko met his owner at the train station when he returned from work each day, but the owner died at work one day in 1925 and never returned. Until he died about 10 years later, Hachiko faithfully went to the station each afternoon just in case his master returned.

I hope that some day Japan will erect another symbol of loyalty and dedication to duty: a statue of those nuclear plant workers.

I lived in Japan for five years as the Tokyo bureau chief for The New York Times, and I was sometimes perceived as hostile to the country because I was often critical of the Japanese government’s incompetence and duplicity. But the truth is that I came to cherish Japan’s civility and selflessness. There’s a kind of national honor code, exemplified by the way even cheap restaurants will lend you an umbrella if you’re caught in a downpour; you’re simply expected to return it in a day or two. If you lose your wallet in the subway, you expect to get it back.

The earthquake has put that dichotomy on display. The Japanese government has been hapless. And the Japanese people have been magnificent, enduring impossible hardships with dignity and grace.

As I recalled recently on my blog, I covered the 1995 Kobe earthquake that killed more than 6,000 people, and I looked everywhere for an example of people looting merchandise from one of the many shops with shattered windows. I did find a homeowner who was missing two bicycles, but as I did more reporting, it seemed as if they might have been taken for rescue efforts.

Finally, I came across a minimart owner who had seen three young men grab food from his shop and run away. I asked the shop owner if he was surprised that his fellow Japanese would stoop so low.

“No, you misunderstand,” the shop owner told me. “These looters weren’t Japanese. They were foreigners.”

Granted, Japan’s ethic of uncomplaining perseverance — gaman, in Japanese — may also explain why the country settles for third-rate leaders. Moreover, Japan’s tight-knit social fabric can lead to discrimination against those who don’t fit in. Bullying is a problem from elementary school to the corporate suite. Ethnic Koreans and an underclass known as burakumin are stigmatized. Indeed, after the terrible 1923 earthquake,

Japanese rampaged against ethnic Koreans (who were accused of setting fires or even somehow causing the quake) and slaughtered an estimated 6,000 of them.

So Japan’s communitarianism has its downside, but we Americans could usefully move a step or two in that direction. Gaps between rich and poor are more modest in Japan, and Japan’s corporate tycoons would be embarrassed by the flamboyant pay packages that are common in America. Even in poor areas — including ethnic Korean or burakumin neighborhoods — schools are excellent.

My wife and I saw the collective ethos drummed into children when we sent our kids to Japanese schools. When the teacher was sick, there was no substitute teacher. The children were in charge. When our son

Gregory came home from a school athletic meet, we were impressed that he had won first place in all his events, until we realized that every child had won first place.

For Gregory’s birthday, we invited his classmates over and taught them to play musical chairs. Disaster! The children, especially the girls, were traumatized by having to push aside others to gain a seat for themselves.

What unfolded may have been the most polite, most apologetic, and least competitive game of musical chairs in the history of the world.

Yakuza to the Rescue

A friend sent me this article by Jake Adelstein, an expert on the Yakuza, the author of Tokyo Vice and the Japan Subculture Research Center blog. Below is an excerpt from an article which appeared at the Daily Beast. The whole article may be read here.

Yakuza to the Rescue
by Jake Adelstein

The worst of times sometimes brings out the best in people, even in Japan’s “losers” a.k.a. the Japanese mafia, the yakuza. Hours after the first shock waves hit, two of the largest crime groups went into action, opening their offices to those stranded in Tokyo, and shipping food, water, and blankets to the devastated areas in two-ton trucks and whatever vehicles they could get moving. The day after the earthquake the Inagawa-kai (the third largest organized crime group in Japan which was founded in 1948) sent twenty-five four-ton trucks filled with paper diapers, instant ramen, batteries, flashlights, drinks, and the essentials of daily life to the Tohoku region. An executive in Sumiyoshi-kai, the second-largest crime group, even offered refuge to members of the foreign community—something unheard of in a still slightly xenophobic nation, especially amongst the right-wing yakuza. The Yamaguchi-gumi, Japan’s largest crime group, under the leadership of Tadashi Irie, has also opened its offices across the country to the public and been sending truckloads of supplies, but very quietly and without any fanfare.

The Inagawa-kai has been the most active because it has strong roots in the areas hit. It has several "blocks" or regional groups. Between midnight on March 12th and the early morning of March 13th, the Inagawa-kai Tokyo block carried 50 tons of supplies to Hitachinaka City Hall (Hitachinaka City, Ibaraki Prefecture) and dropped them off, careful not to mention their yakuza affiliation so that the donations weren't rejected. This was the beginning of their humanitarian efforts. Supplies included cup ramen, bean sprouts, paper diapers, tea and drinking water. The drive from Tokyo took them twelve hours. They went through back roads to get there. The Kanagawa Block of the Inagawa-kai, has sent 70 trucks to the Ibaraki and Fukushima areas to drop off supplies in areas with high radiations levels. They didn't keep track of how many tons of supplies they moved. The Inagawa-kai as a whole has moved over 100 tons of supplies to the Tohoku region. They have been going into radiated areas without any protection or potassium iodide.

The Yamaguchi-gumi member I spoke with said simply, "Please don't say any more than we are doing our best to help. Right now, no one wants to be associated with us and we'd hate to have our donations rejected out of hand."

To those not familiar with the yakuza, it may come as a shock to hear of their philanthropy, but this is not the first time that they have displayed a humanitarian impulse. In 1995, after the Kobe earthquake, the Yamaguchi-gumi was one of the most responsive forces on the ground, quickly getting supplies to the affected areas and distributing them to the local people. Admittedly, much of those supplies were paid with by money from years of shaking down the people in the area, and they were certainly not unaware of the public relations factor—but no one can deny that they were helpful when people needed aid—as they are this time as well.

It may seem puzzling that the yakuza, which are organized crime groups, deriving their principal revenue streams from illegal activities, such as collecting protection money, blackmail, extortion, and fraud would have any civic nature at all. However, in Japan since the post-war period they have always played a role in keeping the peace. According to Robert Whiting’s Tokyo Underworld and Tim Weiner’s Legacy of Ashes, the US government even bought the services of one infamous yakuza fixer, Yoshio Kodama, to keep Japan from going communist and maintain order. Kodama would later put up the funding to create the Liberal Democrat Party of Japan that ruled the country for over fifty years. When President Obama visited Japan last year, the police contacted the heads of all Tokyo yakuza groups and asked them to behave themselves and make sure there were no problems.

As one members said, “There are no yakuza or katagi (ordinary citizens) or gaijin (foreigners) in Japan right now. We are all Japanese. We all need to help each other.”

Dao De Jing #37: Tranquility

In addition to being one of the world's classics of literature, the Dao De Jing is one of the foundations of philosophical Daoism. A free online version of this timeless work can be found here.

37. Tranquillity

The Way takes no action, but leaves nothing undone.
When you accept this
The world will flourish,
In harmony with nature.

Nature does not possess desire;
Without desire, the heart becomes quiet;
In this manner the whole world is made tranquil.

Biographies of Musashi

At the Ichi Joji blog, the author (Christopher Hellman, who is the author of The Samurai Mind) has posted a review of a new book on the historical Miyamoto Musashi, as well as some comments on other existing books on the famous samurai. I've excerpted a portion below. The full article may be read here.


The commonly told of Miyamoto Musashi is a much patched version taken from a variety of sources of varying reliability, stitched together in what has become a familiar pattern, including large doses of speculation and outright fiction. Of course, much of the fiction comes from Yoshikawa Eiji's novel, which many of the subsequent movie and TV versions were based on. His version, which drew heavily from previous versions and documents, some of which contained greater or lesser amounts of reliable historical information, has become a kind of de facto story of Musashi's life.

It was only when reading through William de Lange's new(ish) translation of the Bushu Denraiki, one of these source documents, that I realised how little detail there is on these documents in English, even when you include William Wilson's 'The Lone Swordsman' and Kenji Tokitsu's 'Miyamoto Musashi: his life and writings'. While Wilson used a wide variety of sources, he steers clear of discussing them individually, and while Tokitsu is good on Musashi's own writings (and lots else besides), he gives less information on sources about Musashi's life.

De Lange is particularly good on just this sort of thing, laying the historical context out clearly and providing extensive notes and background on the major figures involved (albeit tangentially, in some cases) in Musashi's life. He gives a valuable explanation of the relationships between these major sources, which goes a long way to helping us understand the roots of the legend.

The source documents which form the basis of what we know about Musashi's life fall into two parallel streams: the Bushu Denraiki (1727) itself, written by a 4th generation successor to the Niten Ichi-ryu, Tachibana Minehira, and the Hyoho (sometimes written as Heiho) Senshi Denki (1782) which was written by a 'grand-student' of Minehira's, who had left Fukuoka and settled in Harima, one Niwa Nobuhide, and based his account on what he could remember of  Minehira's original, embroidering where necessary to fill in the gaps. This stream of knowledge was Kyushu based, and was connected with the Kuroda clan, with whom Musashi had strong connections early in his career.

The other stream was connected with the Hosokawa family, with whom Musashi was close to in his later life. Tokitsu also mention this, (though he gives different readings of the names, as well as different dates). According to de Lange, the Bukoden (1755) was compiled by Toyoda Masanaga, then rewritten in an updated and clearer form by his son, Toyoda Masashige (1776) as the Nitenki (which is perhaps the source most commonly quoted from).

In addition, there is the Kokura Hibun, which is not a document as such, but a stone monument set up by Musashi's adopted son Iori in 1654. This is the earliest account of Musashi's life, and although it is generally considered accurate, it must be considered a partisan account. (There are other, contemporary, references to Musashi, but not accounts of his life).

2011 Lenten Challenge Update

This update on the Lenten Challenge is a little happier than the last one.

My practice has been strong, I feel great and my mind is clear.

How's it going for you?

Spring

Of green
dreams in winter,
thawed brooks purl anew.
Phantom sunflowers touch the sky
Waking.

春　の　道子

The Genesis of the Spartans

Steven Pressfield, the author of Gates of Fire has an article at his blog on "How the Spartans Became the Spartans." Below is an excerpt. The whole article may be read here.

How the Spartans Became the Spartans

By Steven Pressfield | Published: March 7, 2011

Chapter 12   How the Spartans Became the Spartans
All warrior cultures start with a great man.
In ancient Sparta, that man was Lycurgus. He took the city from a normal society and made it into a warrior culture.

So that no individual would have grounds to feel superior to another, Lycurgus divided the country into 9000 equal plots of land. To each family he gave one plot. Further, he decreed that the men no longer be called “citizens,” but “peers” or “equals.”
So that no man might compete with another or put on airs over wealth, Lycurgus outlawed money. A coin sufficient to purchase a loaf of bread was made of iron, the size of a man’s head and weighing over thirty pounds. So ridiculous was such coinage that men no longer coveted wealth but pursued virtue instead.

Lycurgus outlawed all occupations except warrior. He decreed that no name could be inscribed on a tombstone except that of a woman who died in childbirth or a man killed on the battlefield. A Spartan entered the army at eighteen and remained in service till he was sixty; he regarded all other occupations as unfitting for a man.

Once a Spartan was visiting Athens. His Athenian host threw a banquet in his honor. Wishing to show off for his guest, the Athenian indicated several illustrious personages around the table. “That man there is the greatest sculptor in Greece,” he declared, “and that gentleman yonder is its finest architect.” The Spartan indicated a servant from his own entourage. “Yes,” he said, “and that man there makes a very tasty bowl of soup.”

The Athenians, of course, were outstanding warriors in their own right. The great playwright Aeschylus, composing his own epitaph, mentioned nothing of his ninety plays or of any other civilian accomplishment.

Here lies Aeschylus the Athenian. Of his courage at the battle of Marathon, the long- haired Persian could speak much.

Lycurgus decreed that no man under thirty could eat dinner at home with his family. Instead, he instituted “common messes” of fourteen or fifteen men who were part of the same platoon or military unit. Above the threshold of each mess was a sign that said:

Out this door, nothing.

The point of the common mess was to bind the men together as friends. “Even horses and dogs who are fed together,” observed Xenophon, “form bonds and become attached to one another.”
The payoff came, of course, on the battlefield.

Accepting the Unknown

I've posted an excerpt from an article below that is primarily meant for investors, but I think is appropriate for everyone to read during tumultuous time. The whole article may be read here.

Accepting the Unknown
The Street

ByTim Melvin, RealMoney.com Contributor , On Thursday March 17, 2011, 10:00 am

During the course of the week, the biggest surprise to me has not been the actions or gyrations of the market on a day-to-day basis. They have been a little puzzling, as the global situation is a little rocky, to say the least.

However, I would have expected deeper declines than we have seen. Major damage to the world's third-largest economy and armed conflict in the world's largest crude-oil producing region would have produced a little more fear -- if black boxes could feel fear; that's my best guess at the dampened reaction. What has surprised me the most, though, has been traders' and investors' willingness to take such a clear, black-and-white stance on what will happen now.

It seems that many guys and gals with accounting and finance degrees have suddenly become nuclear experts. In the past week, people who could not tell the difference between a picture of a coal-fired plant and a nuke plant have told me in great degree and detail what's going to happen to the nuclear industry and with the nuclear stocks. At this time, even though we do not know what's happening at the Japanese nuclear plants or how the situation is going to end, people are projecting the future of nuclear energy in Japan and around the globe. To someone who has the margin of safety concept ingrained in his core, I am dumbfounded by the fact that people will back these relatively uninformed opinions by buying or shorting stocks in nuclear and uranium stocks.

In the same manner, a lot of people who have spent their entire lives trading on statistical and fundamental data are immediate experts on things like electronics and supply chains, auto demand and manufacturing capability, and global macroeconomics. They will tell you exactly how many days it will take for Japanese plants to be up and running, and churning out Toyotas and iPod components; again, they are willing to risk their own capital on their idea. Since neither the Japanese government nor the companies involved are sure when they will be producing again and how much product they can ship, that's a fairly bold prediction. It's even bolder to back up your uninformed certainty with cash.

There are times when "I do not know" is a valid and correct statement. The aftermath of 9/11 was one such moment. I think now is another moment when it's okay -- and probably financially healthy -- to admit that the situation is still very fluid, and we just do not know the outcome and economic consequences from the disaster in Japan and the unrest in the Middle East. Rather than develop complex opinions about the economics of the global situation to justify trading or investing positions, it is best to stick with what you know and the expertise you have developed while navigating the markets.