SYR Doctrine and Instruction for jikito hoshinjutsu

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This blog-page addresses the subject of doctrines and teachings which are important to the subject of Jikito hoshinjutsu the Art of personal self protection. There are traditional teachings from Japanese culture and religion which are relevant. Of course, this material is, at least originally, Shintoist but the terms and language of Shintoism would not be very comprehendable to those of us whom are not native to that religion or culture.

However, our own native religions and philosophies do have the basic equivalents and so we can follow along with some degree of certainty. I must point out to you that those of us who practice the Americanized version of this school, like many other Western martial artists, do not personally ascribe to Japanese enculturalizations -- so we view this material as being a model example by which to compare our own Western customs and practices by. That is to say that we re-interpret this material into our own native terms and do not necessarily emulate Japanese conduct. It is considered unecessary and perhaps even inadvisable to do otherwise.

Before I proceed, remember that the subject is an address of doctrines and teachings relevant to the subject of Jikito hoshinjutsu, an approach to comprehensive self protection. This discussion will be on the subject of Sakakibara Kenkichi Gobatsu.


賢木原健吉後秡 Sakakibara Kenkichi Gobatsu
the Sacred Evergreen Meadow Imparting Health to Damaged Grain

This is the name of the doctrine, forgive me if I have improperly rendered the romaji (I've seen several different renderings and I'm unsure as to which would be the more appropriate?) The doctrine is more properly called: "Shinto’s Sacred Evergreen Meadow Imparting Health to Damaged Grain" it is a teaching that makes reference to native elements of Japanese Shinto, namely the important Shinto beliefs about certain species of evergreens as symbols of immortal life and divine health. Suffice to say that Shinto is a nature religion. Rather than explain much more about it's Japanese origins I will address what the doctrine means, and make some small references to native Shintoism therein (since it should reasonably be comprehendable to the reading by doing so.)

Damaged grain refers to us, as human beings mind and body. The damage incurred by improper living and improper conduct etc etc. This is a concept most westerners are familiar with in their own native terms, and being that here, in Sakakibara kenkichi gobatsu, the model of sacred evergreen meadows and damaged grain are used does not hinder our comprehension of the basic meaning once explained. In the approach to this subject that we were taught by our instructors, the main theme was a focus on the psychological and personal damage that could result from studying and practicing methods of violence and paramilitary conduct.

Suffice to say that if one does not counterbalance such pursuit with proper doctrine and teaching, the likely results of practicing unbalanced violence is psychological damage and resultant life damage. Sakakibara kenkichi gobatsu teaches that there are things which can reduce and repair this damage, thus restoring our viability as a human being. Likewise, the damage can be fully prevented, should one think enough of matters to engage in prevention. Sakakibara kenkichi gobatsu teaches both restoration of damage and the prevention of damage.

Among the Japanese, the subject has many names other than sakakibara kenkichi gobatsu, but otherwise it is a well known Shinto ideology. Shinotism, like any religion, teaches such doctrines and offers its own religious customs and practices to alleviate and repair the damage. So the fact is that, in true Japanese Shintoism, it (sakakibara kenkichi gobatsu) is a religious matter. There are various rituals and prayers, austerities and etc. But the heart of the subject, especially for our purposes, is the core ideology of repairing and preventing personal, familial and household damage. Suffice to say that the object is to seek to restore the 'damaged grain' (our minds and bodies.)

In the religion, and in our school (shinden yōshin ryū), it is taught that in reality we are already damaged whether we want to recognize it or not. This is because until we knew to address the subject and seek to restore and prevent such damage.... by nature the damage must have already occurred. Furthermore, from our environments in life (childhood up through to now) a certain amount of this damage must be considered to have likely occurred. It is frequently that we do not want to recognize or acknowledge this damage... but (according to tradition) that 'not wanting to acknowledge' is in and of itself likely caused by the very damage that we seek to refute and deny.

Our approach to shinden yōshin ryū and it's doctrines about Sakakibara kenkichi gobatsu is rather plain and not really religious at all, merely a reasonable approach to the necessary practices of self protection. This is one relevant area of self protection. It is not advisable to remain 'damaged grain' and clearly, by simple explanation, we can come to see that indeed we likely are suffering from the condition of what is being called the 'damaged grain'. But similarly, for those of us whom are not Japanese and hence not Shintoists, to take up unnecessary habits and customs of Japanese cultural origin would also likely produce such damage in and of itself. So our school taught us this and we do not approach the subject like that at all. Of course, we would not want to, since that would result in our becoming 'damaged grain' all the more. How stupid would it be to approach the subject of repairing and preventing such damage by actually inflicting all the more of it?!?

Does sakakibara kenkichi gobatsu entail meditation and enlightenment practices. Well... yes and no. Perhaps you would undertsand if I told you that it is definetly a form of valid enlightenment to recognize that it is a true remark when we say that "the damage has already occurred" and likewise it is even further valid enlightenment to recognize the truth in the remark that says: "we do not want to recognize or acknowledge this damage" and that it is purest enlightenment to recognize the truth in the conclusionary remark: "...not wanting to recognize it comes from the damage itself." Of course, we all know that this is indeed a true form of enlightenment and so I am forced to answer "yes, there is enlightenment practices involved" but not necessarily any religious intent of any kind. This would not necessarily be true of Shintoist forms of the doctrine... but even religion will sometimes tell you "ignore religion" because that's the way things are. So the main core truth of Sakakibara kenkichi gobatsu is quite universal... because it is only a basic description of the human condition!!


Proper perspective

To help illustrate how truly important this doctrine of Sakakibara kenkichi gobatsu is, and that it is really not fundementally a religious matter at all: There is no distinction made between the human being and the various important aspects of their life, for purposes of identifying and addressing the 'damage' to the grains and the results of that damage. For example, if there is damage to one's household (such as by financial hardships or by some social factor) then this is also considered 'damage' to the grain. If one's business or work relationship(s) are injured or interfered with, this is also 'damage' to the grain. Anything which negatively impacts the human being or the life of that human being is 'damage' to the grain (there is no distinction between the human being and the various important aspects of his/her life.)

Sakakibara kenkichi gobatsu seeks to recognize, restore and/or prevent these 'damages'.

Obviously, if something (whatever it might be) damages my household... how can this not damage me? If something damages my family life, how can this not damage me (and the other members of my family)? If something damages my business venture(s) or career or job life then it has also damaged me. This and anything else which might be relevant, is 'damage' to the grain. As I was taught the subject, grain has several relevant parts to it and this is somewhat like a human being and their life:



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The ground line is like society and nation from which we emerge and in which we live. The stalk of the grain is like the family or ancestral line leading up to us as an individual in life, the leaved base of the grain is like our parental household from which we emerged as adults into society. The various layers of husk around the kernels of the grain itself are like the various aspects of our life and livilihood (our love life, social life, household life, business life, work life and etc.) This provides an example of what must be addressed for the purposes of [what the school calls] Sakakibara kenkichi gobatsu.

The subject is not actually religious and not actually philosophical.

The subject is everyday life and truth. A simple matter and a simple act of seeking to prevent and/or repair damages. That our household can become damaged and inoperable or hindered in life is a fact. This is to seek to repair and/or prevent such damages. A simple subject.

I found it necessary to point out that it is really NOT a religious or philosophical thing. It's a simple life matter of recognizing, repairing and preventing damage. Nothing more. In conclusion, from Shintoist teachings, the imagery invoked by Sakakibara kenkichi gobatsu "Shinto's sacred evergreen meadows which impart health to dameaged grain" is a beautiful image of an open meadow full of evergreens surrounding various fields of grain. Perhaps you would better understand if I pointed out that the adversities of winter do not effect the evergreens whom remain alive, green and vibrant throughout the approach and reign of the adversities of the winter. This is most likely why the evergreen is sacred to Shintoism: a symbol of everlasting life and health.

One thing I always liked about what I was taught on this subject is that a parent often acts in the capacity of the evergreen on behalf of their child and grandchild, never allowing the child to see anything but the evergreen's diligence. Whilst simaltaneously teaching the child to exhibit the same quality of conduct. In short (not well explained by this example), Sakakibara kenkichi gobatsu ultimately teaches that we can make the transition and become like the evergreens instead of the grain (which tends to get damaged and doesn't fair as well during the course of winter's adversity.) The ultimate of the ultimate, is that one can cause one immediate family line to become like the the evergreens and so need not concern itself (with having to deal with the lesser condition of being grain.) But this is a Hiden even of Shintoism. Omote is recognizing and addressing the damage. Ura is to recognizing the potential of becoming like the evergreen to observers (especially one's children or one's subordinates social or familial) but the Hiden is to actually become like the evergreen.



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