Samurai Warrior Quotes

Tomorrow’s victory is today’s practice.

Fighting isn't all there is to the Art of War. The men who think that way, and are satisfied to have food to eat and a place to sleep, are mere vagabonds. A serious student is much more concerned with training his mind and disciplining his spirit than with developing martial skills.

Revenge is self-defeating. It will eat away you until there is nothing left.

There is no greater solitude than that of the samurai unless it is that of the tiger in the jungle... Perhaps...

Learn today so that you may live tomorrow

seven times down eight times up like the Daruma doll

If a warrior is not unattached to life and death, he will be of no use whatsoever. The saying that “All abilities come from one mind” sounds as though it has to do with sentient matters, but it is in fact a matter of being unattached to life and death. With such non-attachment one can accomplish any feat.

seven times down, eight times up

Death is more universal than life. Everyone dies, but not everyone lives

I know not how to defeat others, I only know how to win over myself. The real and most dangerous opponents we face in life are fear, anger, confusion, doubt and despair. If we overcome those enemies who attack from within , we can attain a sure victory over any attack from without.

If one has no earnest daily intention, does not consider what it is to be a warrior even in his dreams, and lives through the day idly, he can be said to be worthy of punishment.

At the moment of victory, tighten the straps of your helmet.

In our modern world, we look unkindly on mistakes and imperfection. But this is far from the samurai ideal. Mistakes are part of the learning process and if you haven't made them then you are, indeed, dangerous because it means you have never learned anything. Mistakes, to a samurai, are the proof of your learning.

If someone comes to you with a gift, and you do not accept it, who does the gift belong to? - asked the Samurai.

Being a samurai is all about selfless service and if the lord abuses the servant, it is no longer a situation of service; it becomes the situation of a victim. It is never acceptable for a samurai to be a victim. It is never acceptable to allow a lord to abuse you or rob you of your dignity. In such a situation, it is acceptable to walk away.

A samurai chooses to serve a master and does it out of respect and love, not because they are forced. Service to them is not demeaning; service is an expression of their prowess and their pride; they serve because only they are strong enough to serve with such flawless perfection and such consummate ability. It is a source of pride to them.

Seven times up, eight times down

That’s how ancient samurai warriors viewed their battles. They lived for them. They were trained to see warfare as a joy and conflict, as a sign that they were drawing more energy.

Still, in a fight like that, you never know. There’s a superhuman element involved. All warriors have to face it; winning or losing is partly a matter of luck.

The Way of the warrior (bushido) is to be found in dying.

It was pretty late and the streets were quiet so she was almost sure no one had seen her drag the soul eater into the alley... where she cut his head off with a samurai sword. God, she loved her life.

«Like a fossil tree From which we gather no flowers Sad has been my life Fated no fruit to produce.» Death poem composed by Minamoto Yorimasa immediately before his act of seppuku in the Byodo-in temple of Uji.

A soldier came to Hakuin and asked "Is there really a paradise and a hell?" "Who are you?" inquired Hakuin. "I am a samurai," the warrior replied. "You, a samurai!" exclaimed Hakuin. "What kind of ruler would have you as his guard? Your face looks like that of a beggar!" The soldier became so angry that he began to draw his sword, but Hakuin continued. "So you have a sword! Your weapon is probably as dull as your head!" As the soldier drew his sword Hakuin remarked "Here open the gates of hell!" At these words, the samurai, perceiving the discipline of the master, sheathed his sword and bowed. "Here open the gates of paradise," said Hakuin

The truth is that banks are the last feudal kingdoms, their rulers omnipotent, divine warlords. Their key lieutenants are 'ronin' (wandering mercenary samurai) who roam financial markets ready to ally themselves to any warlord for a share of plunder. This is not the place to apply the latest management theory.

Near Tokyo lived a great Samurai warrior, now old, who decided to teach Zen Buddhism to young people. In spite of his age, the legend was that he could defeat any adversary.

Hacked to pieces by a band of hillbilly satanists” hadn’t ever made my list of imagined ways of getting rubbed out—and as the Samurai warriors of yore meditated on a thousand demises, I too had imagined a whole lot of ways of kicking. Helios Augustus’s candle flame flickered in the black opening. He

The Samurai lived by a code of honor, not unlike the code that you live by. It’s called the Bushido. It was never written down; was always something the Samurai knew, and it was handed down from one warrior to another. One of the tenets of the code is about justice. Not the pounding of a gavel on the bench of some judge who’s been appointed to pass judgment on people by some politician. No, malaka, this concept of justice is what you feel in your bones: to die when it is right and to strike when it is right.

The teacher is a needle, the disciple is as thread. You must practice constantly.

I hated war, but I loved the warrior spirit. I hated the sword, but loved the samurai.

The businessman turns out to have a lot of zanshin. Translating this concept into English is like translating "fuckface" into Nipponese, but it might translate into "emotional intensity" in football lingo. He charges directly at Hiro, hollering at the top of his lungs... "Emotional intensity" doesn't convey the half of it, of course. It is the kind of coarse and disappointing translation that makes the dismembered bodies of samurai warriors spin in their graves. The word "zanshin" is larded down with a lot of other folderol that you have to be Nipponese to understand. And Hiro thinks, frankly, that most of it is pseudomystical crap, on the same level as his old high school football coach exhorting his men to play at 110 percent.

There can be different types of bonds in life, with different people. But, no bond is less important than the other. And no matter you may not have a certain kind of bond other people have, you can have other types of bonds those people cannot have. And there's more to it – when you don't have a certain type of needful bond, the other bonds you have formed with different people, all of them double (it is like, when one is born blind, their other four senses are doubled). So, I know it is hard, but you must not grieve over what you do not have. Instead, try to embrace what you already have. Do not feel alone or lost. What you are lacking, is added to other types of relationships, and of course, it may not feel the same way as it would if you had a certain bond, but it is not gone, it is still there, only, in another form... Preserve your bonds and fight to protect them – that is the path of a Blade Warrior...

Takamasa Saegusa: 'Seigen, a mere member of the Toudouza, had the effrontery to sully the sacred dueling ground. For that reason, our lord had already decided to subject him to tu-uchi before long. Cut off his head immediately, and stick it on a pike!' Gennosuke could hardly believe his ears. Such an insult to Irako Seigen was unwarranted. It was pride. For Gennosuke, Irako Seigen was pride itself. Takamasa Saegusa: 'Fujiki Gennosuke! It is the way of the samurai to take the head of the defeated enemy on the battleground. Do not hesitate! If you are a samurai, you must carry out the duty of a samurai!' Samurai... Saegusa, Lord of Izu, continued shouting, but Gennosuke did not attend. That word 'samurai' alone reverberated through his body. If one aims at the juncture between the base of the skull and the spine, decapitation is not that difficult, but Gennosuke could muster no more strength than a baby. He grew pale and trembled with the strain. He could only hack with his sword as if he were sawing wood. He felt nauseated, as if his own cells one after another were being annihilated. But this... Lord Tokugawa Tadanaga: 'I approve.' Takamasa Saegusa: 'Fujiki Gennosuke, for this splendid action you have received words of thanks from our lord. As a sign of his exceptional approval, you shall be given employment at Sunpu Castle. This great debt will by no means be forgotten. From this day forward you must offer your life to our lord!' Prostrating himself, Gennosuke vomited.

I will never fall behind others in pursuing the Way of the warrior. I will always be ready to serve my lord. I will honor my parents. I will serve compassionately for the benefit of others.

How does the man accessing the Warrior know what aggressiveness is appropriate under the circumstances? He knows through clarity of thinking, through discernment. The warrior is always alert. He is always awake. He is never sleeping through life. He knows how to focus his mind and his body. He is what the samurai called “mindful.” He is a “hunter” in the Native American tradition.

These invincible barbarian warriors committed acts of untold cruelty upon the unsuspecting citizenry, slaughtering all those before them in a frenzy of blood and fire and then drinking their chocolate milk right out of the carton.

Management guru Stephen Covey tells this old Japanese tale about a samurai warrior and his three sons: The samurai wanted to teach his sons about the power of teamwork. So he gave each of them an arrow and asked them to break it. No problem. Each son did it easily. Then the samurai gave them a bundle of three arrows bound together and asked them to repeat the process. But none of them could. “That’s your lesson,” the samurai said. “If you three stick together, you will never be defeated.

Throughout his career, Jobs liked to see himself as an enlightened rebel pitted against evil empires, a Jedi warrior or Buddhist samurai fighting the forces of darkness. IBM was his perfect foil. He cleverly cast the upcoming battle not as a mere business competition,

Emotional intensity” doesn't convey the half of it, of course. It is the kind of coarse and disappointing translation that makes the dismembered bodies of samurai warriors spin in their graves. The word “zanshin” is larded down with a lot of other folderol that you have to be Nipponese to understand. And Hiro thinks, frankly, that most of it is pseudomystical crap, on the same level as his old high school football coach exhorting his men to play at 110 percent. The businessman makes another attack. This one is pretty straightforward: a quick shuffling approach and then a snapping cut in the direction of Hiro's ribcage. Hiro parries it.

Words can damage. Silence can heal. Knowing when to speak and when not to speak is the wisdom of sages. Knowledge can hinder. Ignorance can liberate. Knowing when to know and when not to know is the wisdom of prophets. Unimpeded by words, silence, knowledge, or ignorance, a fluent blade cuts cleanly. This is the wisdom of warriors.

Jōchō’s discourse is multifaceted and ostensibly chaotic, but the spirit of Hagakure can best be summed up by the four simple oaths he alludes to throughout the text: I will never fall behind others in pursuing the Way of the warrior. I will always be ready to serve my lord. I will honor my parents. I will serve compassionately for the benefit of others.

There is a secret key to nurturing your health. This key is an essential secret transmission that any person aiming to take good care of himself must understand and observe. The secret is in the single word decrease. Decrease means to reduce all of your ten thousand affairs and avoid increasing them. Be frugal in everything or, in other words, decrease your desires

There were charming ones as well as terrible ones, that I must admit. The painter was particularly entranced by Japanese masks: warriors', actors' and courtesans' masks. Some of them were frightfully contorted, the bronze cheeks creased by a thousand wrinkles, with vermilion weeping from the corners of the eyes and long trails of green at the corners of the mouths like splenetic beards. 'These are the masks of demons,' said the Englishman, caressing the long black swept-back tresses of one of them. 'The Samurai wore them in battle, to terrify the enemy. The one which is covered in green scales, with two opal pendants between the nostrils, is the mask of a sea-demon. This one, with the tufts of white fur for eyebrows and the two horsehair brushes beside the lips, is the mask of an old man. These others, of white porcelain - a material as smooth and fine as the cheeks of a Japanese maiden, and so gentle to the touch - are the masks of courtesans. See how alike they all are, with their delicate nostrils, their round faces and their heavy slanted eyelids; they are all effigies of the same goddess. The black of their wigs is rather beautiful, isn't it? Those which bubble over with laughter even in their immobility are the masks of comic actors.' That devil of a man pronounced the names of demons, gods and goddesses; his erudition cast a spell. Then: 'Bah! I have been down there too long!' Now he took up the light edifices of gauze and painted silk which were Venetian masks. 'Here is a Cockadrill, a Captain Fracasse, a Pantaloon and a Braggadocio. Only the noses are different - and the cut of their moustaches, if you look at them closely. Doesn't the white silk mask with enormous spectacles evoke a rather comical dread? It is Doctor Curucucu, an actual marionette featured in the Tales of Hoffmann. And what about that one, with all the black horsehair and the long spatulate nose like a stork's beak tipped with a spoon? Can you imagine anything more appalling? It's a duenna's mask; amorous young women were well-guarded when they had to go about flanked by old dragons dressed up in something like that. The whole carnival of Venice is put on parade before us beneath the cape and the domino, lying in ambush behind these masks... Would you like a gondola? Where shall we go, San Marco or the Lido?

To the samurai of this age, the most important thing in the world was honor. As a class, they virtually competed with each other to see who would be the first to die for it. The government had until recently been too busy with its wars to work out an adequate administrative system for a country at peace, and even Kyoto was governed only by a set of loose, makeshift regulations. Still, the emphasis of the warrior class on personal honor was respected by farmers and townsmen alike, and it played a role in preserving peace. A general consensus regarding what constituted honorable behavior, and what did not, made it possible for the people to govern themselves even with inadequate laws.

Bob,” she said, “I love you so and want you with me, but you are lying to me, and you are lying to yourself. I can hear it in your voice, and if you don’t get it settled in a way that satisfies you, it will suck the pleasure out of the peace you’ve earned. I know you. You are samurai, dog soldier, marine fool, crazy bastard, marshal of Dodge, commando, the country-western Hector. You are all of those things. They are your nature. The girls and I are just where you park when you’re not warring. You love us, yes you do, but war is your life, it’s your destiny, it’s your identity. My advice, old man, is win your war. Then come home. Or maybe you’ll get killed. That would be a shame and a tragedy, and the girls and I will weep for years. But that is the way of the warrior and we have the curse upon us of loving the last of them.

We knew Benevolence was a tender virtue and mother-like. If upright Rectitude and stern Justice were peculiarly masculine, Mercy had the gentleness and the persuasiveness of a feminine nature. We were warned against indulging in indiscriminate charity, without seasoning it with justice and rectitude. Masamuné expressed it well in his oft-quoted aphorism, “Rectitude carried to excess hardens into stiffness; Benevolence indulged beyond measure sinks into weakness.” Fortunately Mercy was not so rare as it was beautiful, for it is universally true that “the bravest are the tenderest, the loving are the daring.” Bushi no nasaké—the tenderness of a warrior—had a sound which appealed at once to whatever was noble in us; not that the mercy of a samurai was generically different from the mercy of any other being, but because it implied mercy where mercy was not a blind impulse, but where it recognized due regard to justice, and where mercy did not remain merely a certain state of mind, but where it was backed with power to save or kill.

The contemporary Christian Church, precisely, has understood them in this' 'wrong way, to the letter, 'like the Jews,' exoterically, not esoterically. Nevertheless to say 'like the Jews' is an error. One would have to say 'as the Jews want.' Because they also possess an exotericism, for their masses, represented by the Torah and Talmud, and an esotericism, in the Cabala (which means: 'Received Tradition'), in the Zohar ('brightness'), the Merkaba or Chariot being the most secret part of the Cabala which only initiated rabbis know and use as the powerful tool of their magic. We have already said that the Cabala reached them from elsewhere, like everything else, in the Middle Ages, even though they tell us otherwise, using and transforming it in concordance with their Archetype. The Hasidim, from Poland, represent an exclusively esoteric sect of Judaism. Islam also has its esoteric magic, represented by Sufism and the sect of the Assassins, Hassanists, oflran. They interpret the Koran symbolically. And it was because of contact with this sect of the 'Old Man of the Mountain' that the Templars felt compelled to secede more and more from the direction of Rome, centering themselves in their Esoteric Kristianity and Mystery of the Gral. This was also why Rome destroyed them, like the esoteric Cathars (katharos = pure in Greek), the Bogomils, the Manichees and the gnostics. In the Church of Rome, called Catholic, there only remains a soulless ritual of the Mass, as a liturgical shell that no longer reaches the Symbol, which no longer touches it, no longer puts it into action. The Nordic contribution has been lost, destroyed by prejudice and the ethnological persecution of Nordicism, Germanism and the complete surrender to Judaism. Zen Buddhism preserves the esotericism of Buddha. In Japan Shinto and Zen are practiced by a racially superior warrior caste, the Samurai. The most esoteric side of Hinduism is found in Tantrism, especially in the Kaula or Kula Order. So understood, esotericism is what goes beyond the exterior form and the masses, the physical, and puts an elite in contact with invisible superior forces. In my case, the condition that paralysed me in the midst of dreaming and left me without means to influence the phenomena. The visible is symbol of invisible forces (Archetypes, Gods). By means of an esoteric knowledge, of an initiation in this knowledge, a hierarchic minority can make contact with these invisible forces, being able to act on the Symbol, dynamizing and controlling the physical phenomena that incarnate them. In my case: to come to control the involuntary process which, without knowing how, was controlling me, to be able to guide it, to check or avoid it. Jung referred to this when he said 'if someone wisely faces the Archetype, in whatever place in the world, he acquires universal validity because the Archetype is one and indivisible'. And the means to reach this spiritual world, 'on the other side of the mirror,' is Magic, Rite, Ritual, Ceremony. All religions have possessed them, even the Christian, as we have said. And the Rite is not something invented by humans but inspired by 'those from beyond,' Jung would say by the Collective Unconscious.

This reaction to the work was obviously a misunderstanding. It ignores the fact that the future Buddha was also of noble origins, that he was the son of a king and heir to the throne and had been raised with the expectation that one day he would inherit the crown. He had been taught martial arts and the art of government, and having reached the right age, he had married and had a son. All of these things would be more typical of the physical and mental formation of a future samurai than of a seminarian ready to take holy orders. A man like Julius Evola was particularly suitable to dispel such a misconception. He did so on two fronts in his Doctrine: on the one hand, he did not cease to recall the origins of the Buddha, Prince Siddhartha, who was destined to the throne of Kapilavastu: on the other hand, he attempted to demonstrate that Buddhist asceticism is not a cowardly resignation before life's vicissitudes, but rather a struggle of a spiritual kind, which is not any less heroic than the struggle of a knight on the battlefield. As Buddha himself said (Mahavagga, 2.15): 'It is better to die fighting than to live as one vanquished.' This resolution is in accord with Evola's ideal of overcoming natural resistances in order to achieve the Awakening through meditation; it should he noted, however, that the warrior terminology is contained in the oldest writings of Buddhism, which are those that best reflect the living teaching of the master. Evola works tirelessly in his hook to erase the Western view of a languid and dull doctrine that in fact was originally regarded as aristocratic and reserved for real 'champions.' After Schopenhauer, the unfounded idea arose in Western culture that Buddhism involved a renunciation of the world and the adoption of a passive attitude: 'Let things go their way; who cares anyway.' Since in this inferior world 'everything is evil,' the wise person is the one who, like Simeon the Stylite, withdraws, if not to the top of a pillar; at least to an isolated place of meditation. Moreover, the most widespread view of Buddhists is that of monks dressed in orange robes, begging for their food; people suppose that the only activity these monks are devoted to is reciting memorized texts, since they shun prayers; thus, their religion appears to an outsider as a form of atheism. Evola successfully demonstrates that this view is profoundly distorted by a series of prejudices. Passivity? Inaction? On the contrary, Buddha never tired of exhorting his disciples to 'work toward victory'; he himself, at the end of his life, said with pride: katam karaniyam, 'done is what needed to he done!' Pessimism? It is true that Buddha, picking up a formula of Brahmanism, the religion in which he had been raised prior to his departure from Kapilavastu, affirmed that everything on earth is 'suffering.' But he also clarified for us that this is the case because we are always yearning to reap concrete benefits from our actions. For example, warriors risk their lives because they long for the pleasure of victory and for the spoils, and yet in the end they are always disappointed: the pillaging is never enough and what has been gained is quickly squandered. Also, the taste of victory soon fades away. But if one becomes aware of this state of affairs (this is one aspect of the Awakening), the pessimism is dispelled since reality is what it is, neither good nor bad in itself; reality is inscribed in Becoming, which cannot be interrupted. Thus, one must live and act with the awareness that the only thing that matters is each and every moment. Thus, duty (dhamma) is claimed to be the only valid reference point: 'Do your duty,' that is. 'let your every action he totally disinterested.

A big, tough samurai once went to see a little monk. “Monk,” he barked, in a voice accustomed to instant obedience, “teach me about heaven and hell!” The monk looked up at the mighty warrior and replied with utter disdain, “Teach you about heaven and hell? I couldn’t teach you about anything. You’re dumb. You’re dirty. You’re a disgrace, an embarrassment to the samurai class. Get out of my sight. I can’t stand you.” The samurai got furious. He shook, red in the face, speechless with rage. He pulled out his sword, and prepared to slay the monk. Looking straight into the samurai’s eyes, the monk said softly, “That’s hell.” The samurai froze, realizing the compassion of the monk who had risked his life to show him hell! He put down his sword and fell to his knees, filled with gratitude. The monk said softly, “And that’s heaven.” ZEN PARABLE

And that's exactly the trouble with having celebrities take the "SNAP challenge": Gwyneth would hardly feature a spaghetti-and-hot dogs meal on GOOP.com, unless the spaghetti was artisinal, hand made only by women over the age of 70, in an Italian town that doesn't have the Internet yet and relies on goats to deliver important messages to the next village, wrapped lovingly in antique parchment and flown in on a private jet, while packed in ice hammered out of the Alps and carefully reformed into crystal clear "ice globes," served only with hot dogs fashioned from macrobiotic tofu, made of hand-selected soybeans in rural Japan, aged to perfection in the bosom of a 16th century Samurai warrior's armor, and then hand cut with a 24-karat gold wire. The very thought of setting foot in a discount grocery store where she has to pack her own generic, store-brand dried fruit and expired milk in a cardboard box after counting out her pennies probably breaks her out in such nasty hives, she has to have an allergy-banishing skin cream custom mixed for her in Paris by trained monkeys in bellhop uniforms.

For hundreds of years the samurai not only were masters of the political fate of the nation, but were considered the leaders of the popular conscience. The morale and spirit of the warrior was as important to their influence on society as was their material power.

In Musashi’s time, however, the way of the warrior was not a hobby but a total lifestyle. Such a life involved rigors and perils that were soon to disappear, even from the world of the Japanese samurai.

When the mindfulness of a samurai warrior fails, he loses his life. When we lack mindfulness in daily life, something similar happens. We become so entangled in our own thoughts and emotions that we forget the bigger picture. Our perspective narrows, and we lose our way. We do and say regretful things that cause needless suffering to ourselves and others. Mindfulness allows us to recognize our options, choose our responses wisely, and take control over the direction of our lives. It also gives us the power to change our past conditioning and become the person we want to be. Most importantly, mindfulness leads to Insight, Wisdom, and Awakening.

One account exists of how a French soldier disarmed one of the warriors only to have her take him down with a judo shoulder throw and tear out his jugular with her teeth.

Warriors have the good fortune to live in a time of peace; they can eat their fill and wear warm clothing every day. It is as if they have forgotten the depth of their obligation to their country, and that is regrettable.

after an 80-minute full-body ice

Total Embodiment Methodology available to more people.

Besides, the greater the obstacle, the more glory in overcoming it.’7

Kamiizumi Ise no Kami, the founder of our sword art, is said to have had a vision which guided him in the creation of his martial system, Shinkage-ryu. Shinkage-ryu, unlike other arts of the day, was meant to preserve the life of the enemy.

experience flow states that

you relax into a more expansive awareness, your brain will move beyond alpha and into theta, delta, and possibly even gamma-wave states that stimulate profoundly positive, lasting structural changes in your brain.

define meditation not as a form but, instead, as a state of vibrant clarity that comes of deeply integrated present moment awareness. How we get to that vibrant present awareness, in my estimation, is less important than the direct experience of vibrant clarity.

John Belushi embodied Gonzo in its rawest form. It was no accident that he had an intense friendship with the Prince of Gonzo himself, Hunter Thompson—Thompson once said that John was more fun in twenty minutes than most people were in twenty years. Neither was it a coincidence that Belushi did a superb imitation of Marlon Brando, the original Wild One. Like Brando, John didn’t seem to act his emotions onstage so much as exorcise them. Many of his strongest characters—the Samurai Warrior, Rasputin, the demon child Damien—spoke no words at all. Belushi breathed them to life on the power of sheer presence, and, strangely, it is the power of sheer presence that transmits best through the tubes and transistors of television.

Samurai Karate Melbourne gives you the personal interest which you need to attain your complete capability. Whether you are looking to lose weight, improve your electricity and conditioning, rehab damage or sharpen up your strategies, Samurai Karate international-magnificence training group is here to help you meet your training goals. Personal Training sessions are primarily based around your man or woman's desires and our coaches will lay out a schooling regime based totally around your existence, your revel in, and your degree of fitness and skill. (less)

Their warriors were called bushi but are commonly known as samurai

samurai was a highly trained warrior who was a part of the military nobility.

samurai warrior pledged his entire life to the defense of the leader of the province

Buddhist monasteries had structures akin to feudal divisions and even employed their own samurai warriors.

They opposed samurai rule, as the shoguns and their warrior troops were responsible for most of the taxes.

Know your times and its designs. Swordplay is exacting. Thrus, be shrewd with your jianqizhe “swordpraying.” A lot is needed.

However, a growing body of research by Kevin Tracey — neurosurgeon and president of the Feinstein Institute for Medical Research in Manhasset, N.Y. — is indicating that stimulation of the vagus nerve may be a powerful means of treating chronic inflammation and so-called incurable diseases (Pavlov and Tracey).

The Tokugawa shogunate established a nationwide system consisting of about 270 domains, each ruled by a daimyō. Although the shōgun led the country, each domain in this feudal system had its own political, economic and social structure. In effect, each functioned as a small country or principality that paid homage to the shogunate. Each domain also maintained a rigid class system. At the top, of course, were the daimyō, served by their samurai warriors, who were the only Japanese allowed to carry swords. Beneath them came the farmers and peasants who produced food, followed by artisans who made clothes, swords and other goods. Almost at the bottom were the merchants, segregated and ostracised because they made money from others’ labour. Underneath everyone else were the Eta: leather-tanners, undertakers and executioners, who dealt with animal slaughter and death.

The vagus nerve controls the parasympathetic nervous system, counteracts the symptoms of an overactive sympathetic nervous system, namely stress, anxiety, and other fight-flight-freeze adrenal responses, including some forms of depression.

The third mental map focuses on what we believe to be true. This map consists entirely of beliefs and ideologies that feel familiar to us.

people develop more from doing their own research and exploration than they do when they are just told how to do everything, which engenders a lazy mindset. I feel that doing your own research brings out your innate intelligence, and that makes you a much more powerful martial artist and human being.

Rhythm is evident everywhere in the world. In the Way of Noh dance, minstrels with their wind and string instruments all have their own harmonious, regular rhythms. In the Way of martial arts, releasing an arrow, firing a gun and even riding a horse have distinctive cadences. Rhythm must never be contravened in any of the arts. Rhythm is also present in things that are invisible. For the samurai, there is rhythm in how he succeeds in service or falls from grace. There is rhythm for harmony and rhythm for discord. In the Way of commerce, there is cadence in the accumulation of great wealth and a rhythm for losing it. Each Way has its own rhythm. Judge carefully the rhythms signifying prosperity and those that spell regression. There are myriad rhythms in strategy. First, the warrior must know the cadence of harmony and then learn that of discord. He must know the striking, interval and counter cadences that manifest among big and small, fast and slow rhythms [between attacks]. In combat, it is critical for success to know how to adopt the “counter rhythm.” You must calculate the cadences of various enemies and employ a rhythm that is unexpected to them. Use your wisdom to detect and strike concealed cadences to seize victory. I devote much explanation to the question of cadence in all the scrolls. Consider what I record and train assiduously. As written above, your spirit will naturally expand through training diligently from morning to night in the Way of my school’s combat strategy. I hereby convey to the world for the first time in writing my strategy for collective and individual combat in the five scrolls of Ground, Water, Fire, Wind and Ether. For those who care to learn my principles of combat strategy, follow these rules in observing the Way: 1. Think never to veer from the Way 2. Train unremittingly in the Way 3. Acquaint yourself with all arts 4. Know the Ways of all vocations 5. Discern the truth in all things 6. See the intrinsic worth in all things 7. Perceive and know what cannot be seen with the eyes 8. Pay attention even to trifles 9. Do not engage in superfluous activities Train in the Way of combat strategy keeping these basic principles in mind.

Rhythm is evident everywhere in the world. In the Way of Noh dance, minstrels with their wind and string instruments all have their own harmonious, regular rhythms. In the Way of martial arts, releasing an arrow, firing a gun and even riding a horse have distinctive cadences. Rhythm must never be contravened in any of the arts. Rhythm is also present in things that are invisible. For the samurai, there is rhythm in how he succeeds in service or falls from grace. There is rhythm for harmony and rhythm for discord. In the Way of commerce, there is cadence in the accumulation of great wealth and a rhythm for losing it. Each Way has its own rhythm. Judge carefully the rhythms signifying prosperity and those that spell regression. There are myriad rhythms in strategy. First, the warrior must know the cadence of harmony and then learn that of discord. He must know the striking, interval and counter cadences that manifest among big and small, fast and slow rhythms [between attacks]. In combat, it is critical for success to know how to adopt the “counter rhythm.” You must calculate the cadences of various enemies and employ a rhythm that is unexpected to them. Use your wisdom to detect and strike concealed cadences to seize victory. I devote much explanation to the question of cadence in all the scrolls. Consider what I record and train assiduously. As written above, your spirit will naturally expand through training diligently from morning to night in the Way of my school’s combat strategy. I hereby convey to the world for the first time in writing my strategy for collective and individual combat in the five scrolls of Ground, Water, Fire, Wind and Ether. For those who care to learn my principles of combat strategy, follow these rules in observing the Way: 1. Think never to veer from the Way 2. Train unremittingly in the Way 3. Acquaint yourself with all arts 4. Know the Ways of all vocations 5. Discern the truth in all things 6. See the intrinsic worth in all things 7. Perceive and know what cannot be seen with the eyes 8. Pay attention even to trifles 9. Do not engage in superfluous activities Train in the Way of combat strategy keeping these basic principles in mind. Particularly in this Way, inability to comprehensively see the most fundamental matters will make it difficult to excel. If you learn these principles successfully, however, you will not lose to twenty or even thirty foes. First, by dedicating your energies wholeheartedly to learning swordsmanship and practicing the “Direct Way,” you will defeat men through superior technique, and even beat them just by looking with your eyes. Your body will learn to move freely through the rigors of arduous training and you will also overcome your opponent physically. Furthermore, with your spirit attuned to the Way you will triumph over the enemy with your mind.

Rhythm must never be contravened in any of the arts. Rhythm is also present in things that are invisible. For the samurai, there is rhythm in how he succeeds in service or falls from grace. There is rhythm for harmony and rhythm for discord. In the Way of commerce, there is cadence in the accumulation of great wealth and a rhythm for losing it. Each Way has its own rhythm. Judge carefully the rhythms signifying prosperity and those that spell regression. There are myriad rhythms in strategy. First, the warrior must know the cadence of harmony and then learn that of discord. He must know the striking, interval and counter cadences that manifest among big and small, fast and slow rhythms [between attacks]. In combat, it is critical for success to know how to adopt the “counter rhythm.” You must calculate the cadences of various enemies and employ a rhythm that is unexpected to them. Use your wisdom to detect and strike concealed cadences to seize victory. I devote much explanation to the question of cadence in all the scrolls. Consider what I record and train assiduously. As written above, your spirit will naturally expand through training diligently from morning to night in the Way of my school’s combat strategy. I hereby convey to the world for the first time in writing my strategy for collective and individual combat in the five scrolls of Ground, Water, Fire, Wind and Ether. For those who care to learn my principles of combat strategy, follow these rules in observing the Way: 1. Think never to veer from the Way 2. Train unremittingly in the Way 3. Acquaint yourself with all arts 4. Know the Ways of all vocations 5. Discern the truth in all things 6. See the intrinsic worth in all things 7. Perceive and know what cannot be seen with the eyes 8. Pay attention even to trifles 9. Do not engage in superfluous activities Train in the Way of combat strategy keeping these basic principles in mind. Particularly in this Way, inability to comprehensively see the most fundamental matters will make it difficult to excel. If you learn these principles successfully, however, you will not lose to twenty or even thirty foes. First, by dedicating your energies wholeheartedly to learning swordsmanship and practicing the “Direct Way,” you will defeat men through superior technique, and even beat them just by looking with your eyes. Your body will learn to move freely through the rigors of arduous training and you will also overcome your opponent physically. Furthermore, with your spirit attuned to the Way you will triumph over the enemy with your mind. Having come so far, how can you be beaten by anyone? In the case of large-scale strategy [implemented by generals, victory is had in many forms]: win at having men of excellence, win at maneuvering large numbers of men [effectively], win at conducting oneself properly, win at governance, win at nourishing the people, and win at conducting the laws of the world the way they are meant to be.

Musashi, being the second son of Tahara Iesada, was given up for adoption to Miyamoto (Shinmen) Munisai. In this way, one person at least from the Tahara line would retain samurai status, something that was a matter of pride. It was a logical arrangement considering the tangled strands of the Akamatsu bloodline connecting them all in one way or another.24 Thus, Munisai’s background is as obscure as Musashi’s and most information about him also appears in contradictory texts written long after he died. Many still argue over whether he was a Hirata or a Hirao. Nonetheless, it is evident from what can be pieced together that Munisai was an accomplished martial artist known for his courage in battle. He reputedly took the heads of seven enemy warriors in one battle with a jūmonji-yari (crossed pike). As recorded in the Shinmen-kaki, “When Muni advanced with his yari [lance], seven warriors among the enemy sought to strike Muni down with their yari, but he skillfully took hold of their yari, running down as many as three warriors, taking their heads and giving chase to the remainder, thereby defeating the Kusakari forces.”25 He created a style of swordsmanship utilizing two swords in unison, which he named Tōri-ryū.26 Such was Munisai’s renown in battle that he was invited to demonstrate his skill in front of the last Muromachi-era shogun, Ashikaga Yoshiteru. Pitted against the shogun’s personal instructor, Yoshioka Kenpō, Munisai won two of the three bouts. This impressed the shogun, who then bestowed on Munisai the lofty designation Hinoshita Musō (“Peerless Under the Sun”). It is unknown when Munisai died, but it was most certainly after Musashi’s duel with Kojirō for reasons outlined below. Musashi clearly learned his trade under the wing of a formidable warrior.

Forging Mettle In popular depictions of Musashi’s life, he is portrayed as having played a part in the decisive Battle of Sekigahara on October 21, 1600, which preceded the establishment of the Tokugawa shogunate. A more likely hypothesis is that he was in Kyushu fighting as an ally of Tokugawa Ieyasu under Kuroda Yoshitaka Jōsui at the Battle of Ishigakibaru on September 13, 1600. Musashi was linked to the Kuroda clan through his biological birth family who were formerly in the service of the Kodera clan before Harima fell to Hideyoshi.27 In the aftermath of Sekigahara, Japan was teeming with unemployed warriors (rōnin). There are estimates that up to 500,000 masterless samurai roamed the countryside. Peace was tenuous and warlords sought out skilled instructors in the arts of war. The fifteen years between Sekigahara and the first siege of Osaka Castle in 161528 was a golden age for musha-shugyō, the samurai warrior’s ascetic walkabout, but was also a perilous time to trek the country roads. Some rōnin found employment as retainers under new masters, some hung up their swords altogether to become farmers, but many continued roving the provinces looking for opportunities to make a name for themselves, which often meant trouble. It was at this point that Musashi embarked on his “warrior pilgrimage” and made his way to Kyoto. Two years after arriving in Kyoto, Musashi challenged the very same Yoshioka family that Munisai had bettered years before. In 1604, he defeated the head of the family, Yoshioka Seijūrō. In a second encounter, he successfully overpowered Seijūrō’s younger brother, Denshichirō. His third and last duel was against Seijūrō’s son, Matashichirō, who was accompanied by followers of the Yoshioka-ryū school. Again, Musashi was victorious, and this is where his legend really starts to escalate. Such exploits against a celebrated house of martial artists did not go unnoticed. Allies of the Yoshioka clan wrote unflattering accounts of how Musashi used guile and deceit to win with dishonorable ploys. Meanwhile, Musashi declared himself Tenka Ichi (“Champion of the Realm”) and must have felt he no longer needed to dwell in the shadow of his father. On the Kokura Monument, Iori wrote that the Yoshioka disciples conspired to ambush Musashi with “several hundred men.” When confronted, Musashi dealt with them with ruthless resolve, one man against many. Although this representation is thought to be relatively accurate, the idea of hundreds of men lying in wait was obviously an exaggeration. Several men, however, would not be hard to believe. Tested and triumphant, Musashi was now confident enough to start his own school. He called it Enmei-ryū. He also wrote, as confirmed by Uozumi, his first treatise, Heidōkyō (1605), to record the techniques and rationale behind them. He included a section in Heidōkyō on fighting single-handedly against “multiple enemies,” so presumably the third duel was a multi-foe affair.

SCROLL 5 The Ether Scroll Kū-no-Maki 空の巻 Main Points * Otherwise known as Void, Emptiness, Nothingness or Heaven, here Musashi explains the true meaning of Ether. * He explains that Ether is not related to the Buddhist concept of Nirvana or enlightenment, but it is an enlightened state of sorts in that everything becomes crystal clear. * Breaking through, breaking free, freedom in all Ways is the essence of Ether. * This final Scroll in Gorin-no-sho was probably not completed by Musashi before he handed the manuscript to his student one week before his death. * Translation source is Uozumi Takashi’s Teihon Gorin-no-sho, pp. 170–72. Introduction The Way of combat in Nitō Ichi-ryū is made clear in the Ether Scroll.1 The Ether is a place where there is nothing. I consider this emptiness as something which cannot be known. Of course, Ether is also nothing. Knowing what does exist, one can then know what does not. This is what I mean by “Ether.” People tend to mistake this notion of Ether as something that cannot be distinguished but this is not the true Ether. It is simply confusion in everybody’s minds. So too in the Way of combat strategy, ignorance of the laws of the samurai by those who practice the Way of the warrior is not represented as emptiness. Likewise, those who harbor various doubts explain it as “emptiness,” but this is not the true meaning of Ether. The warrior must scrupulously learn by heart the Way of combat strategy and thoroughly study other martial arts without forgoing any aspect related to the practice of the warrior’s Way. He must seek to put the Way into practice each hour of every day without tiring or losing focus. He must polish the two layers of his mind, the “heart of perception” and the “heart of intent,” and sharpen his two powers of observation, the gazes of kan (“looking in”) and ken (“looking at”). He must recognize that the true Ether is where all the clouds of confusion have completely lifted, leaving not a hint of haziness. When you are impervious to the true Way, faithfully following your own instead thinking all is well, be it Buddhist Law or secular law, you will stray further from the truth. When the spirit is uncurled and compared with overarching universal principles, it becomes evident that a prejudiced mind and a distorted view of things have led to a departure from the proper path. Know this mind and use what is straight as your foundation. Make the sincere heart your Way as you practice strategy in its broadest sense, correctly and lucidly. Ponder the Ether as you study the Way. As you practice the Way, the Ether will open before you. There is Good, not Evil in the Ether There is Wisdom There is Reason There is the Way The Mind, Empty 12th Day of the 5th Month, Shōhō 2 (1645) Shinmen Musashi Genshin

In the heart of every Onna Musha, the spirit of battle burns like an unquenchable flame. With every strike, we carve our destiny in the sands of time, and in the midst of combat, we discover the true essence of our warrior souls. Each clash is a dance of honor, and every victory, a testament to our unwavering resolve. Through the storm of battle, we rise as legends, fueled by the fire of our fighting spirit, for in our hearts, we are the warriors who conquer the impossible.

Know the smallest things and the biggest things, the shallowest things and the deepest things. As if it were a straight road mapped out on the ground ... These things cannot be explained in detail. From one thing, know ten thousand things. When you attain the Way of strategy there will not be one thing you cannot see. You must study hard

We were women, and mothers, and sisters, and cousins. We were teachers, and healers, and innovators, and warriors. And we went down fighting.

TZN acknowledges that during its peak institutional period, Zen had close affiliations and received significant support from the elite classes in both China (among scholar/officials and literati during the Sung dynasty) and Japan (among samurai and those affiliated with the newly dominant Hōjō and Ashikaga warrior clans during the Kamakura and Muromachi eras, respectively). Even Dogen, known for his integrity and commitment to reclusion, could not have established Eiheiji temple without the benefaction of his chief patron, the one-eyed samurai retainer Hatano Yoshishige. The positive side of maintaining these connections is that Zen learned a mastery of organizational structure and techniques for community relations and outreach. Furthermore, the historical development of Zen in medieval Japanese society was somewhat different than in China, as Zen monks also formed strong affinities with outcasts and the downtrodden.

Yes, discipline – the Jedi master of productivity and the ninja warrior of success. It's like having your own personal coach cheering you on from the sidelines, whispering, "You got this!" So, while others are still in dreamland, you're already conquering the day with the finesse of a well-trained samurai. Embrace discipline like a seasoned pro, and watch as it transforms your goals. Remember, with discipline by your side, there's no challenge too daunting and no dream too big to conquer!

In the same year, Musashi adopted another son, but this time it was a blood relative. Iori was the second son of Tahara Hisamitsu, Musashi’s older brother by four years, and he was retained to serve the Akashi daimyō, Ogasawara Tadazane. With his newly adopted son gainfully employed, Musashi became a “guest” of Tadazane and moved to Akashi. Iori was clearly a gifted young man, and five years later, at the age of twenty, was promoted to the distinguished position of “elder” of the domain. As a guest in the Honda house in Himeji and then the Ogasawara house, Musashi cultivated his artistic expression. He started studying Zen, painting, sculpture and even landscape design, and fraternized with distinguished artists and scholars such as Hayashi Razan. He had a free hand to do as he liked, and he liked to be creative. Having just emerged from an era of incessant warfare, proficiency in the more refined arts had become once again a desirable attribute in high society. It was during this period that Musashi realized how the various arts had much in common in terms of the search for perfection. He understood that the arts and occupations were “Ways” in their own right, by no means inferior to the Way of the warrior. This attitude differs from writings by other warriors, which are typically underpinned by hints of exclusivity, even arrogance, toward those not in “Club Samurai.” That said, the ideal of bunbu ryōdō (the two ways of brush and sword in accord) had long been a mainstay of samurai culture. Samurai literature from the fourteenth century onwards exhibits a concern for balancing martial aptitude with the refinement in the genteel arts and civility; namely an equilibrium between bu (martial) and bun (letters or the arts). For example, Shiba Yoshimasa’s Chikubasho (1383) admonishes the ruling class to pay attention to matters of propriety, self-cultivation, and attention to detail. “If a man has attained ability in the arts, it is possible to ascertain the depth of his mind, and the demeanor of his clan can be ascertained. In this world, honour and reputation are valued above all else. Thus, a man is able to accrue standing in society by virtue of competence in the arts and so should try to excel in them too, regardless of whether he has ability or not… It goes without saying that a man should be dexterous in military pursuits using the bow and arrow…” This was easier said than done in times of constant social turmoil and the chaos of war, but is exactly what Musashi turned his attention to as he entered the twilight years of his life. His pursuit for perfection in both military arts and other artistic Ways is perhaps why he is so revered to this day.

traditional weapons of the samurai Dim Mak Death Touch doku poison dōshin Edo-period police officers of samurai origin (low rank) endan ninja smoke bombs fugu blowfish or puffer fish Fuma Wind Demons gaijin foreigner, outsider (derogatory term) geisha a Japanese girl trained to entertain men with conversation, dance and song haiku Japanese short poem hamon artistic pattern created on a samurai sword blade during tempering process hashi chopsticks horagai conch-shell trumpet horoku a spherical bomb thrown by hand using a short rope itadakimasu let’s eat! kagemusha a Shadow Warrior kamikaze lit. ‘divine wind’, or ‘Wind of the Gods’ kanji Chinese characters that are used also by the Japanese katana long sword ki energy flow or life force (Chinese: chi) kiai literally ‘concentrated spirit’ – used in martial arts as a shout for focusing energy when executing a technique kimono traditional Japanese clothing kissaki tip of sword koban Japanese oval gold coin

In the general fiction section Ava discovered a well-thumbed edition of the latest bestseller. One million copies sold! Pah again! She cracked the book open at the spine, knew just where the join was weakest. She laid it open like a sacrificial goat on the carped, hidden between the shelves of books. Then she unleashed her machete, samurai-warrior style, and raising it above her head brought it down, and cleaved the book in twain, splitting it down the middle like a coconut. And that was when, seeing the scimitar rise again, the librarian screamed.

He is a sadist and relentlessly takes out his love of inflicting pain, on the castle guards who have learned to mimic his dishonorable behavior. 

Meanwhile starvation and death were rampant.  The Boar came in increasing numbers each passing week.  Food that had been reserved to keep hungry children fed went instead to feed the endless bellies of the steadily growing barbarian hoard. 

From the TEM curriculum, I wrote The Warrior's Meditation,

Spherical Awareness Exercise Imagine a light, pleasant feeling in your chest. Once you get a sense for the feeling, spread it throughout your body. If you find there are areas of the body that seem resistant to this light feeling, you are getting an experience of what I describe earlier in this chapter as heavy areas in my body. Do not try to force those areas to lighten at this time. Just take note of them without focusing on them. Next, imagine that light, pleasant feeling spreading beyond your body spherically to create a positive atmosphere in the space around you. Be sure that your feeling does not stop at surfaces, but moves right through them. Walls, floors, and ceilings need not limit your intention or awareness, so softly extend your feeling/intention beyond those things. Doing this simple exercise

Exceptional warriors (kusemono) are dependable men. Dependable men are exceptional warriors.

All the sartorial ingenuity of mankind has not yet succeeded in sewing an apron that will efficaciously hide our sense of shame. That samurai was right who refused to compromise

To summarize the essence of samuraihood, first and foremost the warrior must be devoted body and soul to his lord. In addition, he must internalize the virtues of wisdom (chi), compassion (jin), and courage (yū).

Despite his inauspicious roots and lack of a recognizeable last name, this guy not only excelled at the art of war, but rose to the point where he became the de facto ruler of one of the most powerful industrialized military empires on the planet, the supreme commander of the Japanese army, and one of the most face-melting samurai warriors of all time. That's so completely over-the-top insane that I can't even think of an analogy absurd enough to compare it to.”   -- Badass of the Week: Hideyoshi Toyotomi

One of the government edicts passed shortly after the founding of the Tokugawa Shogunate, Japan’s last great shogunate dynasty (1603–1868), made it legal for any shogunate samurai warrior to execute on the spot and without trial, any commoner found breaking a law or behaving in a disrespectful manner toward a samurai. This regulation was known as kirisute gomen (kee-ree-sue-tay go-mane), which means something like “kill and toss in a ‘sorry about that’ comment and walk away.” The samurai warriors of the some 270 clan fiefs that existed during the Tokugawa Period were quick to adopt the same practice.

As it would crop up so often during the outpouring of one of Christina’s convulsiving tirades of out-of-touch cross-examining razor manias in the Ockham style school of thought, someone would be damn fool enough to interject a thought disrupting her. Whereupon she would turn her head and politely respond, “Do you mind, I’m not through being evil yet,” and logicalmly carry on with giving them generous shafty portions of her mind pieces, unhasped and undisturbed by extenuating circumstances. She had heard in old Europe certain warrior tribes weaned their children by presenting them with food on the tip of a sword, a good custom she continued in spirit. --Christina Brickley, The Lady and the Samurai

Voor altijd met elkaar verbonden,' merkte Akiko met een zwakke glimlach op. Yori rammelde met de zware ijzeren handboeien rond zijn polsen. 'Zeg dat wel!

Ik vecht niet met vróúwen.' 'Dat is heel nobel van u,' zei Rose, voordat ze hem met haar schild op de neus sloeg.