PDA

View Full Version : Kongo Zen and Shorinji Kempo.



tony leith
30th June 2004, 18:37
First, apologies to those who may have seen this elsewhere while e-budo was down. I'm still interested in other views on the subject.

I'm not sure how widespread awareness of this is as yet, but there have been recently changes to the organisational structure of Shorinji Kempo in Japan which are going to have fairly profound implications for the rest of us. I didn't actually hear Mizuno Sensei explain these developments myself, but I trust the people who have relayed them to me to have done so accurately. Essentially, a law has been passed in Japan which prohibits ostensibly religious practices in public buildings, which has pretty serious implications for the practice of Shorinji Kempo (e.g. in schools etc). The solution in Japan has been to make a more clearly defined separation between Kongo Zen and Shorinji Kempo, hence the publication of a new Shorinji Kempo textbook as distinct from a Kongo Zen book, and the elimination of all overtly 'religious' elements from Shorinji Kempo practice. I can see that the leadership of Shorinji Kempo in Japan has to cope with this fait accompli for Japanese kenshi as best it can. What I have a problem with is saying that this should apply to WSKO kenshi as well, presumably in the interests of standardised organisation.

I am aware that opinions on this will vary (as they should - after all, we're all individuals. Ahem). For me, though, the 'religious' element of Shorinji Kempo, in the sense of the Zen philosophy it embodies, is precisely what attracted me to training, and has kept my interest over the last thirteen years. I think it is the most important thing that differentiates Shorinji Kempo from other arts - and please, before I excite any trolls, I do not mean this in the sense of superiority, merely in terms of uniqueness, and then only in my experience. The technical content of Shorinji Kempo essentially is replicated elsewhere, maybe not in the one package, but the skills practice can give you are NOT unique to Shorinji Kempo. The combination of philosophy and martial arts practice is what I think Kaiso intended to be the unique stamp of his art (hence the name).

I therefore have something of a problem with the leadership of WSKO - as far I am concerned without consultation - saying that this element should be airbrushed out of Shorinji Kempo worldwide because of political developments in Japan. I have even more of a problem with the fact that Kongo Zen will still be available to Japanese kenshi (through the parallel 'religious' organisation), and not to the rest of us. I am sure that this has all been done with the best possible intentions, but I don't know if the long term implications for the possible future development of Shorinji Kempo outside Japan have really been thought through. If we have Kongo Zen as an 'optional extra', what is Shorinji Kempo outside Japan likely to look like in twenty/thirty years time? What wiould it look like now if this had been done when people like Mizuno Sensei and Aosaka Sensei spread Shorinji Kempo to Europe thrity years ago? Or are we being told that non Japanese (or non Jaopanese speakers) are simply incapable of fully apprehending the meaning of Kongo Zen and that therefore removing those elements from our practice is no real loss. If it's the last, then I must respectfully but emphatically disagree.

Tony leith

Tripitaka of AA
30th June 2004, 19:41
Tony, I'm glad you posted this here. It seems fairly obvious that this forum has a greater number of Kenshi readers, and a slightly more exclusive presentation (only people who actually select the Shorinji Kempo forum can see the thread titles, unlike some other boards where a single page will desplay all the forums and the most recent thread in each).

If you want to see the responses Tony has had so far on Budoseek!, see here (http://www.budoseek.net/vbulletin/showthread.php?p=53105#post53105).

satsukikorin
5th July 2004, 00:10
It certainly will be interesting to see how all this (the SK structural reorganization, the Tokuhon content, etc.) plays out over the next couple of years. I, too, would add my voice in support of the fullest possible retention of Kongo Zen instruction in our practice. I imagine there are plans afoot at the higher levels to address our concerns, especially since I can't imagine that Michael Eastwood?\so much a key figure in the dissemination of SK?\would not add his persuasions to that end.

Somehow I don't think it would be the right approach to picket a World Taikai, but it's fun to imagine the signs: Keep the Shorinji in Shorinji Kempo! Kongo Zen for the masses! We want Zen with our Ken!

;)

Ewok
5th July 2004, 05:36
Originally posted by satsukikorin
We want Zen with our Ken!

Thats pretty catchy!

I think the best way to keep Kongo Zen in Shorinji Kempo is to continue teaching it. Sure, the mainstream tokuhon wont have anything about it but you all still have your fukudokuhon right? Loan it to other kenshi. Instructors can put aside 5mins to talk about these things.

On a summer camp we spent time in the evening going over this sort of thing. The captian would pick a person and a topic, and the person had to give a short talk on the topic. Things like whats the idea behine Ken Zen Ichnyo/Goju ittai, whats correct ma-ai, 5 elements of atemi, purpose of randori etc.

tony leith
5th July 2004, 12:13
To be fair, the new textbook (I got to flip through our branchmaster's copy) does still include a very firm assertion that Shorinji Kempo is NOT a mere sport, and the essential characteristics of Shorinji Kempo as a gyo including ken zen ichinyo and riki ai funi etc. are also stressed. It is also IMHO much better designed as a textbook and reference work - it's more or less the same material that was in the first three chapters of the Fukodukohon. As I've said, my reservations are not so much with the new book as with the failure to translate the Kongo Zen component.

Ewok (why oh why, Leon?) may be missing my main concern. Obviously it's possible for us to continue teaching Kongo Zen informally, though not as I understand it to conduct things like closing ceremonies etc. The problem is that this will NOT be universally the case. As I said elsewhere, when I had instructors who were not exactly committed adherents of Kongo Zen, I was able to read the relevant section of the Fukodukhon and make up my own mind. I'm sure bootleg coopies will still be available - I don't think we should have to be in the position of 'going underground'. This also increases the likelihood of different models of Shorinji Kempo practice evolving over time, not I suspect a good thing for the long term health of Shorinji Kempo.

Tony Leith

Robert Liljeblad
1st September 2004, 14:03
Gassho,

I think this thread is very interesting!

I was attracted to Shorinjikempo because it was something different, for me it was really the teaching of ken zen ichinyo and SK as gyo of Kongo Zen that attracted me and also what has kept my interest over the years. I have a big problem with what is happening in the organization of SK. I honestly hope that there will be an international part of Kongo Zen as soon as possible.

I would like to add that I’m really impressed with what is happening in the Shorinjikempo group when it comes to technique books and DVDs. And the uniform badge is a fantastic thing all thou I will miss the manji a lot.

My major at university was marketing and I can not believe that the right thing to do to spread Shorinjikempo is to change it to be something similar to all other MA. To keep SK unique by teaching zen with ken is for me very important.

I hope the Shorinjikempo group will consider the following:

- Translation of the Kongo Zen Tokuhon
- A official translation of dokun (not only seiku, seigan and shinjo)
- Possibilities for WSKO kenshi to take sokai exam’s
- Possibilities to establish doin outside of Japan

Cordially,

sean dixie
1st September 2004, 23:07
Originally posted by Robert Persson
And the uniform badge is a fantastic thing all thou I will miss the manji a lot.

Robert, we're not going to see the new badge for a bit, any chance of getting a photo up for us?

Cheers.

Robert Liljeblad
2nd September 2004, 01:54
Hi Sean,

It will not be released until the end of this year, same time in Japan as the rest of the world, if I understand correct.

I was more referring to the idea of having same badge all over the world.

Cordially,

Pippo_Jedi
2nd September 2004, 13:02
Gassho

If I may ask, what had they changed?
It seems to me that they're taking away some 'religious aspects' out of normal SK, but since it is some time difficult, at least for me, to separate 'good dojo behaviour' from a 'religious aspect', being Zen what it is from the little I know, Can any of you be more specific to let me better understand?

Thank you

Kesshu

satsukikorin
2nd September 2004, 23:01
One thing I've picked up from my redoubled efforts over the past year or so to learn more about the abstract side of Shorinji Kempo (history, philosophy, antecedents thereof, etc.) is that apparently hardly anyone does as much zazen as Kaiso directed and led. I guess he used to do about as much zazen as ekkingyo (i.e. physical stuff).

The Dhammapada, the closest thing Buddhism has to original scripture, contains a bazillion exhortations to meditate. Its basically says you won't get anywhere by just studying the Four Noble Truths and the Eightfold Path; you HAVE to meditate in order to be able to realize the ideals/goals of Buddhism.

I consider myself still an 'armchair' Kongo Zen Buddhist since I don't meditate regularly. I hope and expect to change this. (In the USA we have an expression, 'armchair quarterback', that refers to someone who sits on their butt at home and rails about the poor tactics and execution of athletes on the TV?\you all know the type: all talk and no walk. Sadly, I'm an armchair Buddhist.)

Questions to the group: How much zazen does your branch do in its practice? How much do you do individually/privately?

:)

David Dunn
3rd September 2004, 10:56
Colin,
we have the same expression "armchair x."

My feeling on chinkon gyo is that in a two hour class it is very difficult to do it properly, by which I mean for long enough. I think that to really benefit from chinkon you need to regularly do it for prolonged periods. Hence in class, all that you can really do it point the way. I'm a bit slack at finding time to do it at home. I go through periods of doing it, but then stuff seems to get in the way.

(Incidentally, I think the same of seiho, which is difficult to cover properly in a short class).

Pippo_Jedi
3rd September 2004, 11:01
Gassho

Although a little of topic I reply to satsukikorin.
Earlier we did little zazen becouse we focused more on the 'moving', do to speak, but since we have got more time to practice (from 2 to 3 hour each practice) we always do at least 5 min. usually 10 or 15 min. I know it's not a lot but we're slowly learning to do it better (at least I hope so :) )

If I may add my perspective, which could be erroneous, I think that SK focus more on the 'moving' part of meditation. As I've understood Zen is something different as practiced as mainstream buddhism, so we don't meditate only in Zazen but doing Hokkei or other things...

For example sometimes our Sensei make us do Hokkei very slowly to understand better what we are doing. Sometimes we did the same Hokkei slowly for 15 min or so. at the beginning I always think "@# I did this wrong" "mmm this kick was bad/good" after a while it becomes annoying. then I become more "quiet". When we end the exercise I feel always full of energy in the Tan Den and I feel the need to shout (Tan Den? Ki ai? is the spelling right?) . That resembles what I've heard / read about meditation....

Kesshu

Tripitaka of AA
3rd September 2004, 19:52
Originally posted by Pippo_Jedi
Tan Den? Ki ai? is the spelling right?

Those were fine Filippo (usually "Kiai" without spaces), but note that "hokei" is one "k". :)

But tell me, if one "c" a ch sound ("fettucine"), why are there two "c"s in "Gucci"... and why doesn't "cc" make a k sound? ;) :D

tony leith
3rd September 2004, 20:39
I wouldn't disagree than chinkon is an indispensible element of Shorinji Kempo practice - even from a purely technical viewpoint, developing the ability to control your breathing is essential - but to me technical practice is also a Zen discipline. Or rather, in its more exalted forms, it becomes one e.g. any practice where sometimes the consciousness of your 'self' as a distinct entity dissolves because of the intensity of your focus on the present moment.

This is why I feel so concerned about these organisational changes. From a personal point of view, I am simply not capable of abjuring all interest in the Zen aspects of the art as a matter of administrative consistency or convenience. It is precisely these aspects of Shorinji Kempo that have sustained my interest for more than a decade, and have enabled me to move beyond being preoccupied with simple practicality. I still want what I do the be an effective means of self defence, but this in itself would not be sufficient to mnecessarily compel one to stick to hokei. There are lots of effective ways to defend against a punch to the head - why spend decades refining uchi uke zuki, or any other specific technique?

I suspect ultimately Kongo Zen is vital to the technical as well as moral/philosophical integrity of Shorinji Kempo. Anything that tends Shorinji Kempo towards being simply a fighting system, or worse, a fighting sport, will undermine the rationale for maintaining the 'unchanging parts' of Shorinji Kempo. Now, I understand that there are people who might wlecome that - this may well be a legitimate point of view, it's just not one I happen to share.

Tony Leith

Pippo_Jedi
4th September 2004, 08:37
Originally posted by Tripitaka of AA
Those were fine Filippo (usually "Kiai" without spaces), but note that "hokei" is one "k". :)

But tell me, if one "c" a ch sound ("fettucine"), why are there two "c"s in "Gucci"... and why doesn't "cc" make a k sound? ;) :D

OFF TOPIC

Gassho

thank you for help :) maybe in the next months I will partecipate in a yapanese short lesson cycle so maybe I am goig to understand something .
Actually you did a good question but posing the wrong example:
Fettuccine is written with 2 c as Gucci and, although it is an italian word you find in the dictionary, is a roman parlance: i had to check how it's written :o
Anyway
In italian there are two types of pronunciate a C hard and soft.
in Ciao is soft (like ch in english)
in Cavolo is hard (like k in english)
C followed by a A is always hard.
By U always hard
By O always hard
By E is always soft ( Certo ) it becomes hard by putting a H between them ( perchè )
I follows the same rules of E (circo -- Chitina )

the dopple C, either hard or soft, merely indicate that the sound is more long or more ... 'important' I lack now the proper word but I suppose you understood.

enough for italian lessons ;)

Kesshu

Tripitaka of AA
4th September 2004, 13:43
Grazie Filippo :)
Ciao :smilejapa