Kushindo

From Wikipedia, the free encyclopedia

Symbol found at the entrance of most Kushindo temples and Dojo
Symbol found at the entrance of most Kushindo temples and Dojo
Torii, a traditional symbol inherited by Shinto
Torii, a traditional symbol inherited by Shinto

Kushindo (also Koshindo) is not a martial art discipline with an own identity but a martial training, part of a philosophical tradition with similar name, which created roots in the southern Ryukyu Islands coming from China and with early influence from Polynesian cultures[1]. This tradition, mentioned in the Kojiki (Records of Ancient Matters-712 A.D.)[2] as the Ancient Way of the Gods, can be found at the origins of Japanese Shinto[3] and Korean Koshindo[4], as well as Okinawan Ijun[5]. It was greatly influenced by ancient Chinese Taoism and animism. Today the original Koshindo tradition is almost extinct but has branched out in diverse Shinto streams and other less known philosophies.

The martial practice of Kushindo, which as other martial arts practices in many oriental philosophies, was created for promoting the integration of body and mind in its practitioners, is based on joining and leading the energy of the attacker rather than clashing or stopping it[6].

Contents


[edit] Etymology

As all nomenclature used in the ancient Ryukyu Islands, resulting from a blend of Chinese, Japanese and local dialects and its oral transmission[7], Kushindo was written in a variety of ways depending the nationality of the writer. The term Kushindo which corresponds to the Japanese pronunciation Koshindo (sometimes Koshintō)[7] was originally translated and orally transmitted mostly as the Ancient Way of the Gods hence its later ambiguation with similar terms and its loss of identity when ideograms acquired different pronunciation or language transformation (Chinese/Japanese) similarly with what happened to the word Shinto[3].

[edit] Symbology

The symbol that identifies a Kushindo temple or Dojo
The symbol that identifies a Kushindo temple or Dojo

There are diverse symbols used in Kushindo. The symbol most often seen at the temples and dojo is a circle from where a smaller circle has been cut and placed as protruding from the outside border of the main circle. This means mainly the spirit transcending the physical body but also the Shin and the "Nature of things" coming to take a place within each one who makes a space for them in his life. In the martial practice it represents the main principle of a larger circle (movement) taking in or dominating the smaller circle (movement) and the inverse principle of creating a small circular movement for escaping the larger one, two principles used profusely in martial art practice.[6]

This symbol was at some point also adopted by some shrines of the Koshin-do folk faith because of its similitude with the monkey Kukurizaru, who can help those who really want to be good, to become a better person. The Koshin faith had at some moment the same Taoist roots of Kushindo and shares some traditions and some precepts as the belief that everyone can become a better being if abandoning some desires which only confuse the spirit. However, the Koshin-do faith became more of a folk faith when absorbed by Buddhism.[8]

[edit] Today

A Shiisa commonly found protecting the north side of a Kushindo Dojo
A Shiisa commonly found protecting the north side of a Kushindo Dojo

Kushindo martial training and the Dojo dedicated to its practice, are uncommon in Japan and Taiwan where some can be found in i.e. the southern Ryukyu and Hsiao Liuchiu. Still more uncommon are in the Western Hemisphere been Sweden, Poland and Florida (USA) three places where can be found. No efforts seem to be done to popularize this practice and it remains only as an optional training in some few temples or Koshindo schools. Usually, practice is closed and cannot be freely joined unless a traditional introduction to the instructor is provided. Even in the rare places where anyone can in principle join the training, the final acceptance is up to the chief instructor.[6].

Because of lack of centralization and modern structure, there are no written guidelines to its practice, it mostly follows tradition. Dan rank does not exist in Kushindo and degrees, ranks or mastership are not in use. However, who practices the martial art side of Kushindo as a separate discipline, may attain and follow levels in what practitioners call Aiki no michi (the path of Aiki).[9] The training indumentary is a keikogi which in some Dojo combines black jacket and white pants or inverse depending on the role of a given student as senpai or kōhai. Black hakama is allowed and red hakama has been seen occasionally in ritual or in seldom happening public displays.

[edit] Practice

Kushindo looks similar in its practice and inspiration to modern Japanese aikido, to older aikijutsu and to Korean hapkido but it is not related directly with any of these arts.

The principles of practice[9][6] are:

  • Circular movements for simple evasion or for absorbing the attacker's motion and ending in throws and locks are the most used techniques.
  • Strategically applied strikes and pushes, with open or closed hands as well as using elbows, wrists, shoulders, knees, hips and feet, are also applied for disabling or to momentarily distract the assailant while applying the main movement.
  • Pressure, impact or pinches in specific points of the body are used with the same ends as well.
Madake bamboo and the triple circle in a Kushindo Dojo flag
Madake bamboo and the triple circle in a Kushindo Dojo flag

The main purpose is to end an attack in the shortest time possible and with the simplest and most definitive method rather than to engage in a fighting sequence. Special attention is given to don't cause unnecessary damage, going even to the extent of protecting the attacker in his own fall through making this oblique to the ground rather than vertical. Pain and momentary physical disabling are however allowed methods for obtaining control over the situation.

The practice is based on simulated attacks against the practitioner, with empty hands or weapons and by one attacker or in groups. The practitioner must evade, throw or control the assailants. Techniques can be interlaced in a creative flow and there are not established techniques for each kind of attack. Part of the training is also to practice intervention in an attack against another person.

Physical strength is given no attention, while strategy, circular movement, flow (ryu), breath power (kokyu) and the use of life-energy Shiji[10] (similar to Japanese Ki) are emphasized.

The Madake bamboo and the triple circle are motives commonly found at the places where the martial training of Kushindo is still practiced, they represent specific characteristics of that martial practice.

Exercises and ritual, including breathing methods, with the specific intention of infusing the body with cosmic energy are an important part of the practice. This methods are similar to those used in some Shinto derived religions as Oomoto or Konkokyo [11]

[edit] Principles shared with other martial arts

Morihei Ueshiba founder of modern Aikido refers in his Doka (particularly 11-13)[12] his inspiration on the Ancient Way of the Gods for the True Techniques of Aikido.

Also Noriaki Inoue founder of ShineiTaido (previously Aiki Budo), refers in an interview [13] to have been inspired on "the ancient warriors of Koshindo".

Both Ueshiba and Noriake were followers of the Oomoto-kyo religion until its incident (December 1935) and of other Shinto streams thereafter.

The martial practices related with Koshinto are also mentioned in diverse martial arts closely related with the ancient Shinto and sometimes with Shugendo. This is for example the case in the Tenshinhyouhou・Ryuko no maki scrolls of the Kuki family [14], heads of the Kukishin Ryu.

There are some martial arts who have used or use Koshindo as a way of reference to their Shinto related past or to their inspiration[15] while others use the voice kushin (with different meanings) or the similar sounding term Kyushindo in their names, these however have no direct relation with the martial practice of Kushindo.

Some temples and schools from diverse oriental philosophies and religions have martial arts training, not as a separate discipline but as an optional practice available to their followers, similarly to Kushindo. This is mostly seen in religions or groups with ancient Shinto (koshinto) or ancient Taoism lineage, as well as in other faiths where there is an emphasis in the harmony of Man and Nature.

[edit] Its permanency

While Kushindo practice seem to have been reduced through time to few temples and dojo, with no particular effort or interest in adopting a more modern system of transmission, it has nevertheless standed until now the test of time as its religious roots of Koshinto have, or in a more poetic way: "Hid in the depths of many a patient soul the Ancient Way of the Gods is unforgotten" [16].

[edit] References

  1. ^ MacKenzie, Donald A (2005). Myth of China and Japan. London, UK: Kessinger Publishing. ISBN 978-1417964291. 
  2. ^ English Translator of the Shinto Religion (2007). The Holy Kojiki -- Including, The Yengishiki: The Harvest Ritual. Cosimo Inc. ISBN 978-1596059979. 
  3. ^ a b Sokyo, Ono (1962). Shinto the Kami Way. Singapore: Charles E Tuttle Co Inc, pp 3-9, 2. ISBN 0-8048-1960-2. 
  4. ^ Park Jesang, Translator: Kim Eunsu. Budoji. Korea: Hanmunhwa. ISBN 898-6481782. 
  5. ^ Reichi, Christopher A. (1993), “The Okinawan New religion Ijun”, Japanese Journal of Religious Studies (no. 1993 20/4) 
  6. ^ a b c d Saadakachu, Ninsuu (1961), “Aiki no michi haru”, Kushindo shii (Ishigaki: Futuki Chichung) 
  7. ^ a b Shunzo, Sakamaki (1964). Ryukyuan Names. Honolulu: Honolulu: East-West Center Press, pp 11, 27. 
  8. ^ OhnukiTierney, E (1992). Monkey as Mirror Symbolic Transformations in Japanese History & Ritual. Princeton University Press. ISBN 978-0691028460. 
  9. ^ a b Aiki no Kumichi, Dojo (1991), “Introduction to Kushindo for Beginners .Aiki no michi . Training and Etiquette”, Kushindo in daily practice. (West Palm Beach, Florida: The Penbro Foundation) .
  10. ^ Lebra, William P (1966). Okinawan Religion: Belief, Ritual and Social Structure. Honolulu: University of Hawaii Press, pp 26-29. ISBN 0-87022-450-6. 
  11. ^ Kitagawa, JM (1992). On Understanding Japanese Religion. Princeton University Press; Limited, p 170. ISBN 978-0691102290. 
  12. ^ Stevens, John (1993). The Essence of Aikido. Tokyo, Japan: Kodansha International Ltd, pp 39-76. ISBN 4-7700-1727-8. 
  13. ^ Pranin, S (1993). Aikido Masters. Japan: Aiki News, p 38. ISBN 4-900586-14-5. 
  14. ^ (Japanese)Kiyotaka, Ago (1983). Kukishinden Zensho. Shin Kokumin Sha. ISBN 4-915157-36-9 (NDLC HL31 NDC(8)171.9). 
  15. ^ (Japanese)Omiya Shiró, and Nobuyuki Hiragami (1996). Koshindo to Koryu Bujutsu. Tokyo: Hachiman Shoten. ISBN 4-89350-186-0 (NDLC SB391 NDC(9) 147). 
  16. ^ Huntly, Hope (2003). Kami No Michi: the Way of the Gods in Japan. Kessinger Publishing Co, p 341. ISBN 978-0766177109. 

[edit] See also