réflexion sur la réflexion sur la spiritualité de la …...("kegare" is inevitably...
TRANSCRIPT
Scholarship Report
Réflexion sur la Réflexion sur la Réflexion sur la Réflexion sur la
SpiritualitéSpiritualitéSpiritualitéSpiritualité de la N de la N de la N de la Noblesseoblesseoblesseoblesse
Alice FENEYROLS April – May 2012
Scholarship Report
A. Feneyrols 2
Sommaire
Thanks ................................................................................................................................................. 3
Introduction......................................................................................................................................... 4
Part 1 : presentation of knighthood / chivalry ................................................................................... 5
Part 2 : evolution of knighthood / chivalry and spirituality in France (historical review)................... 6
Part 3 : Observation and explanation of the maintain of spirituality / shinto and moral values /
bushido through the ages in Japan ..................................................................................................... 7
Conclusion : why spirituality and moral values are important. Use of Budo to reconnect with the
origins and to carry out misogi, perspicacity & to protect people................................................... 11
Appendix 1: virtues of chivalry .......................................................................................................... 14
Appendix 2: moral code of chivalry during the Crusades ................................................................. 15
Scholarship Report
A. Feneyrols 3
Thanks Thanks to Nakajima Guji san for the support the Meiji Jingu brings to the Shiseikan, for
organization and financing of the scholarship, and to Amitani Gonguji san which I was honored by the
attendance at the presentation of the May 10, 2012 at Syamusyo Koudo.
Araya Kancho for the excellent balance established between the discovery of various
aspects of traditional Japanese culture and the honor of having lived and attended
ceremonies in spiritual places, having had the privilege of being initiated to Shinto and to the
history of the Shrine and the Emperor Meiji, and to have been studying and practicing Budo.
Inaba Sensei for private class and access to instruction from the “living tradition” of
Kashima Shinryu.
Daimaru kacho, Ito kacho, Uchikoshi syunin Kenkyuin & Miyairi syunin Kenkyuin for
lectures received, their patience and motivation in the transmission of keys to open to
essential concepts of Shinto and Japanese culture.
Endo san for his advices, his kindness and support throughout this scholarship, both
within the Budo as everyday life.
Nami san, for welcoming me in her home, sharing with me the daily life of a woman
in the heart of the Japanese tradition, open to the world and having the taste difference.
Aoki sensei for letting me practice misogi in the natural setting of Mount Mitake,
exceptionnal place of Japanese spirituality; for practice after school and ability to share his
experience.
Kuroki san for his attention during this scholarship, Okuda san, his enthusiasm, his
efficiency and humor, Ashida san, for her willingness to give the best of herself, her support
for translations and daily kindness.
Fukutoku sensei for the intensity of her presence during the ascent of Mount Oyama,
natural expression of her martial qualities in everyday life.
Mrs. Endo for her hospitality, her warmth and love of sharing.
All practitioners of the Shiseikan for their quality of practice and enthusiasm.
Thank you to Jerzy Pomianowski, president of the ISBA.
Finally thank you to Pascal Durchon for the quality of his investment and teaching for
many years, his encouragements and support throughout this extraordinary experience.
Scholarship Report
A. Feneyrols 4
Introduction
In 2008 the 150th anniversary of Franco-Japanese relations was commemorated,
reflecting the strong links between the two countries for many years.
André Malraux, French politician and intellectual was, among others, Minister of
Culture, and had the privilege to visit Japan and to lay the foundation stone of the French-
Japanese house.
It was sort of the "knight" Charles de Gaulle. It is dedicated from the beginning to the
end: when Charles de Gaulle left office in 1969 Malraux monitoring and resigned from his
post as Minister of Culture.
The same age as Emperor Showa, he was received December 10, 1958 in Japan by
the-c, who asked the following question:
"Why Japan once you interested in it? ".
What André Malraux said :
"How can the people who invented the bushido does it mean anything to the people
who invented chivalry? ".
Chivalry and bushido come from feudal social structures such restrictive. These
constraints have been cemented by moral source of spirituality in our country. Japanese
Budo practice can revive, to walk today to the sources of the moral values that are at the
root of our societies.
Scholarship Report
A. Feneyrols 5
Part 1 : presentation of knighthood / chivalry
Chivalry is warriors, "knights" (appeared in France in the Middle Ages) dedicated to
the service of a king or a lord. To do this they had the right to bear arms, to fight in armor
and on horseback to defend their ideals, their Lord, following a code of conduct that was
specific to this class of warriors (see Appendix 1).
Bushido is a code of honor, moral principles, followed by the samurai and by
extension, most Japanese Budo practitioners. Transmitted tacitly and implicitly for centuries,
it was not until 1900 that he was put in writing by Nitobe Inazo.
We see many similarities between the code of chivalry and bushido. Firstly it was
intended for armored warriors charge to serve and protect a lord and his people. These
codes are similar guideline virtues: Rectitude, Courage, Benevolence, Politeness, Honesty,
Honor, Loyalty. In addition, the process to become a Knight / Samurai was essentially the
same: the lord took in "training" a young man in his service, he had to learn and master
various arts before becoming a Knight / Samurai after an official ceremony.
Scholarship Report
A. Feneyrols 6
Part 2 : evolution of knighthood / chivalry and spirituality in France
(historical review)
The feudal system no longer exists in France for many years. At the time of the
Middle Ages, people were in three groups: the nobility, the Church and the Third Estate. The
nobility had to justify the divine ancestry of his power by irreproachable conduct. Values of
chivalry were then at their peak, it gradually distinguishing itself as a separate social group
with its own values and norms but also through a particular lifestyle. An ideology it claimed
and defended with the support of the Church and participated framed the development and
conduct of the knights on the spiritual aspect.
Knights gradually, first from the Third Estate to work anoblirent by warriors and
gained access to higher positions in the feudal system. However the arrival of Louis XIV to
power marked the end of "local armies," dedicated to a lord, to make way for absolutism
and the creation of a single army dedicated to King.
In 1789 the French Revolution ended dissolve chivalry with the end of the monarchy.
The state is separated from the Church in 1905, dividing the principles of the republic a daily
practice of moral origin.
Today the virtues of chivalry "modern" are mainly through the values of the Republic
around these key words: "Liberty, Equality, Fraternity." Shared values and from the elite
"Republican" and he'll have to share with the greater number, expression of democracy. The
French political system combines within one ministry, youth and sports. Sport appearing as
the integration vector republican values. Sports policies in France trying to reconcile the
principles and practice of these values, perpetuating the warrior tradition of our country
emptied of its spiritual dimension, to be replaced by the default concept of secularism
impartiality or neutrality of the state against all churches and religion.
Scholarship Report
A. Feneyrols 7
Part 3 : Observation and explanation of the maintain of spirituality / shinto and moral values / bushido through the ages in Japan
During my scholarship, I could see that, implicitly, the values of Bushido are still present in
the Shiseikan Budo practitioners. Samurai no longer exist but their code of honor is transmitted over
time, the question was how? The other aspect that is of great importance in the practice of Budo is
to Shiseikan Shinto. Indeed, the respect paid to the Kamis is always present in practice as in everyday
life.
The course of history and Shinto received during this scholarship allowed me to understand,
or at least to understand the concepts of "kegare" and purification ("misogi", "harai") that could
explain the transmission Bushido values through the years.
The concept of "kegare" is what we might call "impurities" that may arise as to the kami, in
numerous forms, concrete or abstract. To purify "kegare" he make a "misogi" (eg when one is dirty,
take a shower, when it was cluttered mind must do something to clear your head).
The origin of the concept of "kegare" is found in the Kojiki: among the many kami, those who
founded among other islands of Japan (Izanagi Izanami &) gave birth to many kami, among others
are: the kami trees, mountains, sea, Amaterasu (which gave birth to the imperial lineage of Japan)
and the kami of fire.
When she gave birth to the kami of fire, Izanami mouru by fire (the fire kami being composed
of fire). Izanagi is very sad, he wanted to get his wife and went to the other world (Yominokumi). The
vision he was there with his wife without skin (because having been burned by the flames) and
surrounded by monsters is what the Japanese call "kegare."
In the same way that anyone can become "unclean" (this is also inevitable, everyone ends up
becoming "impure") everyone has the opportunity to become "pure" infinitely, either on the number
of times or at the level of "impurity".
I use here the term "impure" and "purification" because they are the ones who are closest to
the notions of "kegare" and "misogi" without being perfectly accurate. At birth every human being
"pure" and inevitably acquires "impurities" in his life.
The overlapping concepts of "kegare" and "misogi" was explained to me, among other things
as follows:
Consider a tree at the edge of a road.
Scholarship Report
A. Feneyrols 8
This tree consists among others of a trunk, roots, branches and leaves. Time passes and
leaves die and loose branches: the leaves are "kegare." So the leaves fall to the ground and pile up on
the road.
To "purify" it is necessary to achieve a "misogi" that is sweeping the pile of leaves to put
them in the flowerbed at the foot of the tree, for example.
Scholarship Report
A. Feneyrols 9
And the leaves are reused as "energy" by the roots of the tree, "misogi" can therefore contribute to
the cycle of life because, like Shinto is part of life.
There is thus a form of perpetual renewal in Shinto which it is transmitted through the year
without disappearing. So through him the traditions, concepts such as the code of Bushido therefore
through the years.
The term "kegare" can be translated as "death energy" or "spirit of death" because "ke" from
"kegare" is written with the same kanji as "ki" and "station" meaning "die. "The energy, "ki", as
human beings, can die. Celebrate and remember ancestors and what they have done (as was the
case during my visit to the Empress Shoken who did much for the welfare of his people, see Appendix
3) also makes it possible to "charge "energy.
Scholarship Report
A. Feneyrols 10
If we reasoned in terms of polarities pointing something "kegare" with a polarity "-"
and, having received something misogi or filled with positive energy with a polarity "+" one
could say that the "misogi "serves to harmonize, regulate the polarity without the goal is
neutrality. This is not possible because the absolute neutrality mean an absence of life, or
"kegare" and "misogi" are just as Shinto, part of life.
Shinto follows a kind of self-regeneration process by continuing the "misogi"
("kegare" is inevitably impossible to avoid because it will happen) that, in addition to being
subject to any rules or dogma , no hierarchy, no doubt contributed to its transmission until
today and allowed the Japanese to preserve their spirituality through the ages.
Scholarship Report
A. Feneyrols 11
Conclusion : why spirituality and moral values are important. Use of Budo to
reconnect with the origins and to carry out misogi, perspicacity & to protect
people
According to the Kojiki, Shinto exists both in the smallest particle in the universe,
both now and since the beginning of time.
If we take a tree trunk therefore was cut we can see a whole series of concentric
circles, indicating the number of years more the tree is older, there will be circles.
It took millennia for the human being reaches its current form, it has gone through
many stages that were not necessarily related to achieving this outcome (plankton, animals,
etc..). The same way as the tree acquires additional layers above the previous over time,
man has kept him a small part of what the originally composed in molecules, atoms that are.
The problem now is that the accumulation of all these layers prevent human beings
to reconnect with its origins, many leaves have fallen, have accumulated on the road but
there was no "misogi" sufficiently effective to generate a "revitalization" as deep.
Scholarship Report
A. Feneyrols 12
One of the possible solutions to successfully reconnect with their origins and through
oneself is the practice of Budo. In fact, Mr. Ito kacho also mentioned that a sword is an
object loaded "+". If we consider that person 1 is loaded "+" is loaded outside "-" and the
layers prevent the realization of a "misogi" efficient enough to make this reconnection (the
polarity a person who is sometimes not enough to achieve "misogi").
Give a sword to that person, if it is used in a superficial way, the sword will not connect as
surface layers and can positively charge the heart of this person. However, if the person uses
the sword so sincere and honest, from the depths of his heart, then it will connect with it
and upload it in a positive way, may be enough to achieve "misogi" with its origins and the
world that surrounds us.
The prerequisites are that person have it in the eigenvalues in Bushido, the Chivalry
(honesty, loyalty, kindness, generosity, kindness, etc..). So the practice of Budo, the next
sport sportsmanship, it may be considered to make happen "misogi" to others but also to
herself. This is also the meaning of kata Tachi no Harai which means "purification by the
sword."
The more time passes, the more layers accumulate, however, regardless of the
amount or intensity of "kegare" accumulated it is never too late to "misogi" and become
"temporarily pure."
During my scholarship, I could see that the "evergreening" was present in all acts of
everyday life as in the practice of Budo. This is to cleanse the inside and to activate,
reactivate the energy within us and let us move into and through the outside world, and
make it blossom and bring out the best in ourselves.
Scholarship Report
A. Feneyrols 13
Emperor Meiji is one of the best known figures (if not the most famous) of Japan, I
had the opportunity to learn a little what a great character was also his wife, the Empress
Shoken . Devoted to the welfare of his people, and human beings in general, in terms of
care, culture and education. It is in my opinion an example of what we can accomplish when
we let the energy circulate and renew itself in order to achieve self-realization. From my
experience, in the light of the study during the scholarship, the practice of Japanese Budo in
the Shiseikan for me, French, combines and reconciles the principles and practice of
traditional moral values, putting into perspective the newspaper and its origin restaurant, to
my mind, a spiritual dimension lost.
During the days at Meiji Jingu, I pulled the Omikuji following:
Shigeritaru ubara karatachi haraitemo
Fumubeki michi wa yukubekari
Cut, if need be, through thick briars,
Knots of brambles, tangled thorns,
For the path that’s yours to follow
Must be trodden to the end.
Empress Shoken
Never turn aside from the road that your convictions tell you to follow, whatever
obstacles you must surmount on the way.
But true to yourself.
Scholarship Report
A. Feneyrols 14
Appendix 1: virtues of chivalry
Loyalty
The knight loyalty should always be loyal to his comrades. Whether for
hunting or stalking an enemy, the knight must be present at the battle until
the end with his companions, ready to help at any time with valor.
Prowess
The knight feat must be brave and have great muscular strength. The strength
of the soul was also very important to fight formidable opponents he met
during his quest. He had to fight for the service of justice and not revenge.
Wisdom &
Moderation
The knight was able to be wise and sensible to prevent chivalry switched into
savagery and disorder. The knight must have control over his anger, his
hatred. He was to remain master of himself at all times. Failures were a must
for the knight to exercise intellectual agility and quiet reflection.
Generosity
& Courtesy
A noble knight was courteous share much wealth he had with friends and
peasants under his wing. When he went to court, he would be courteous. He
tried to make himself loved by his lady stretching before her all his prowess. It
should also serve him faithfully. Nobility somehow cleansed the soul of the
knight who had during his slaying quests.
Justice
The knight must always choose the right path unencumbered by personal
interests. Justice by the sword can be so horrible humility and mercy must
temper justice of the knight.
Defense A knight defense must defend his lord and those who depend on him. It must
always defend his nation, his family and those he believes and fairly.
Courage
A knight must choose the hardest path and not the path guided by personal
interests. Must be willing to make sacrifices. It must be in search of the
ultimate truth and justice tempered by mercy.
Faith A noble knight must have faith in his beliefs and backgrounds to keep hope
alive.
Humility
The knight humility should not boast of his exploits, but rather let others do it
for him. He must tell the exploits of others before his own to give them the
reputation he deserves.
Frankness The knight should speak most sincerely as possible.
Scholarship Report
A. Feneyrols 15
Appendix 2: moral code of chivalry during the Crusades
During the time of the Crusades the code of the knighthood is summarized in ten commands
(just like Decalog of the Church), and was surely the brake with the people who, without this code,
would have been wild and undisciplined.
I
You will believe in all the Church’s teachings and will follow all her commandments.
This first rule of the knighthood is most important of all. If one were not Christian, one could
not become knight. The knight was to believe in a God and to trust him full.
II
You will protect the Church.
This rule is the cry of weapons of the knight. The knight was to serve and defend the Church
III
You will respect all the weaks and will be their defender.
The knight was to defend all the weak as well priests as the women and the children.
IV
You will love the land where you were born.
The knight had liked and protected his fatherland.
V
You will not move back in front of the ennemy.
The knight was to be a honest person. Better was worth dead being than to be called cowardly
VI
You will battle against pagans without intermission and merciful.
This rule invited the knights to fight and hate the pagan ones.
VII
You will discharge your feudal duties exactly, if they are not in opposition with God’s law.
The lord were to protect his vassal which exchanges some to him, were faithful to his lord. The
knight was to help his lord when it needed assistance.
VIII
You will not lie and be loyal to the plighted word.
The knight was not to in no case to lie and the respect of the word given also went with the
frankness.
IX
You will be tolerant and generous with everbody
The knight was to be courteous and wise for all. He was to be also generous.
X
You will be, everywhere and always, the champion of the Right and the Good against the
injustice and Evil
The knight was to be made the defender of the Good and the combatant of the Evil. Satan is
the enemy of the knight.