Whatever else it does, budo teaches how to move with good structure, develops an understanding of the effective ranges of movement and how to optimally use time. Budo is also concerned with making practitioners not just better fighters, but better people. If a practice is doing all of these four things, it’s probably budo.
Those four essentials haven’t changed since some bushi in pre-Tokugawa Japan first started putting together budo curricula. It doesn’t matter what you’re doing, those essentials have to be there. Whether it is unarmed jujutsu, kenjutsu, kyudo or intercontinental ballistic missile warfare, you’re going to need to understand the structure involved, and how the weapons involved function in both time and space. And you can be darn sure I want anyone involved in handling intercontinental ballistic missiles to constantly seek to be a better person. If you have power, and that’s what martial training gives you, then you should work on being a better person. Even with as limited a budo form as judo, no one should develop those skills without also learning to be a good person. There are enough dangerous jerks in the world already.
Look at the requirements for keppan in the old systems of koryu bugei. They include injunctions against bad behavior and exhortations to students to behave not just correctly, but wisely. I know people who proudly proclaim that they don’t do budo; that they are focused on real fighting technique, “bujutsu” they say. THEY don’t water their training down with that budo nonsense of individual development!. I can’t count the people who have ridiculed budo as being some sort of ineffective, watered-down nonsense because it aspires to teach not just how to fight, but how to live.
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There is a popular impression that focusing on developing the heart as well as the technique suddenly came into vogue after the fall of the Tokugawa Shogunate (1604-1868); that Kano Jigoro not only developed Kodokan Judo to be useful in public education but that he invented the idea of martial arts training as a form of moral and spiritual training. I have read and heard people ridicule Ueshiba Morihei as being nutty for his emphasis on Aikido as a means of achieving world peace.
In fact, martial ryuha in Japan have been mixing technical training with personal development for as long as there have been ryuha. Karl Friday, in his great volume Legacies Of The Sword(1997), introduces the physical, psychological and spiritual training of Kashima Shinryu. The system dates to the mid-1500s and included aspects of all these areas of training from its origin.
Tenshin Shoden Katori Shinto Ryu dates from the 1400s and it too includes spiritual development within its curriculum. This can come as a surprise to people who would denigrate any martial art that teaches personal or spiritual development as being weaker than one that focuses on powerful technique alone. As an art that traces its origin to divine inspiration, there should be no surprise that it includes practices and teachings intended to improve not just the fighting spirit of the student, but their not-fighting spirit as well.
Katayama Hoki Ryu has a completely different lineage. Thanks to the work of Yuji Wada, Costantino Brandozzi, and Rennis Buchner many of the early writings of Katayama Hoki Ryu are now accessible. Katayama Hoki Ryu is a kenjutsu and iai system dating from the late 1500s. Originating in the war-filled Muromachi period, if any art should be focused solely on technique, this is one. Instead, the headmasters of Katayama Ryu wrote volumes about the mental and spiritual aspects of their art.
It should be clear that focusing on mental and spiritual development isn’t anything new in Japanese martial traditions. It’s been going on since the earliest days of of organized bugei training. The people who try to extract the techniques from all the rest and say what they are doing is somehow a “purer” form of bujutsu have, in my opinion, missed the whole point of the traditional ryuha.
From the earliest traditions in Japan, bugei ryuha 武芸流派 (martial arts school) teachers understood that just learning how to fight was not enough. Creating strong fighters is great, but if they lack the wisdom and maturity to know when and when not to fight, they pose a greater danger to society than any benefit they can bring. To teach a student was to take on responsibility for how your student behaved. If your student went out and injured or killed someone, the authorities would likely end up asking you some pointed questions. Even if your student was fully justified in their actions, there would be an investigation. If the investigation found that the justification was lacking, punishments in old Japan were brutal.
Whether you call it character development, or spiritual training, or just making mature adults, budo practice in Japan has contained a healthy dose of mental discipline since long before it was generally known as budo. There are many ways of training students for this kind of development. Various bugei arts include chants, mantras and meditation practices borrowed from Shinto and Buddhist traditions. It’s not just Ueshiba Morihei who was talking about world peace and enlightenment. The idea that individuals can achieve self-perfection through study is a core concept of Neo-Confucian thought and can be found in the teachings and writings for many koryu bugei dating as far back as the 15th century.
In Japan, the philosophers of the samurai class took the Neo-Confucian ideal and expanded the subjects to be studied to become a “profound person” or 君子 (kunshi in Japanese, junzi in Chinese) to include the martial arts. They went so far as to coin the phrase 文武両道 (bunbu ryoudou) or roughly “Scholarly arts and martial arts are both of the Way”. Within the Confucian traditions, anyone could become a kunshi through study and sincere effort. The Japanese just expanded the circle of things that should be studied beyond those of the fine arts, morality, literature, ritual and etiquette to include what were known in the Japan during the Kamakura, Muromachi, and Tokugawa eras most commonly as 武芸 (bugei) or literally “martial arts”. The gei 芸 here is the same as in geisha 芸者, literally “an artistically accomplished person”.
In addition, the word for “morality/morals” in Japanese is written 道徳 (doutoku) with the characters for way 道 and virtue 徳. These are also the first two characters of the work known in English as the Tao Te Ching (Dao De Jing) 道徳経. Anything that talks of individual development or what is often lumped under the phrase “spiritual development” in the English-speaking world, was likely to be, and still is, included in the concept of a “Way” 道. Like The Analects of Confucius, the Tao Te Ching is concerned with what traits make the sage (聖人seijin) and the “profound/superior person” ( 君子 kunshi). Neither one was enamored of war or violence.
Neither were the Japanese of the Sengoku Jidai (Warring States Period), the period from about 1467 until the victory by Tokugawa Ieyasu at Sekigahara in 1604. This was a period of uncontrolled civil war throughout Japan. The Tao Te Jing says in Chapter 31 “Wherever a host is stationed, briars and thorns spring up.” Nearly 150 years of constant warfare had proven this to the thoughtful in Japan. The ideal of the bushi class was the profound person, the sage, as this idea was expounded Neo-Confucianism, Taoism and even in Buddhism. Hard experience had taught the Japanese to place the study of the arts of conflict on the same level as the fine arts, ethics, morality, etiquette and virtue.
Conflict can come at any moment, and the profound person is ready for it when it comes. In order to be prepared for conflict, one must understand ethics, morality, etiquette and virtue. The great thinkers going back to Confucius and Lao Tzu recognized that one who understands only war is not even good for that. Even war has limits. In every society there are actions and behaviors that are beyond acceptable. In Japan, learning appropriate action, etiquette, ritual, ethics and morality was considered essential for anyone learning bugei.
This is why ethics and etiquette, morality and individual spiritual development are so important in the classical bugei. The Japanese didn’t want people trained in violence who didn’t have the maturity, self-control and spiritual development to handle the abilities that training gives. They included things like meditation, right behaviour and spiritual development in their bugei systems from the beginning. A profound person has many characteristics we associate with someone who has a high degree of spiritual development. She has self-control, doesn’t become angry easily, has the wisdom to discern right action and to not be baited by others. She is patient, kind and discerning. She doesn’t employ violence unless it is the most appropriate option for dealing with the situation.
Far from being a watered-down version of the classical arts, budo forms contain the ethical and spiritual center that has guided classical budo in Japan since before the term “budo” came into wide use. The idea of seeking mastery of martial technique without achieving mastery over your self was anathema to the founders and teachers of old. It should be anathema to teachers and students now as well.
