“In what’s immutable, there’s existence;
In what’s immutable, there’s No existence”
Budo must be an example of life, but not of great heroic acts nor magnificent spiritual gestures, but of simple and daily acts of ofering, gratefulness, protect, caring and being, which to my understanding mark us on a human basis.
Rei 例 means practice, habit, custom, example, ilustration. Being able to give the example of constant practice is part of the escense of Budô, thus one must keep individual training and learning without an aparent goal, so this way may leave a print of existence to those who come behind.
Continuing self training and follow the teachings of a master, are fundamental to not get lost in the illusion of the path. In time, the master is aparent, as is the path and the teaching, but they are mostly needed, because they keep connected with one another like a misterious red thread that bonds the pinkie fingers of every people.
To be always thankful also connects us with REI 礼, that in this case means to be thankful. This Rei, must be a real expression of gratitude in a humble degree, by lowing the head on a reverence. In Japan, the sence of. Reverence towards the elderly, the teachers, those who help or by example the clients, are acts of showing respect by lowing the head lower than theirs. This is also a part of the Reigi 礼儀 (behavior manners, courtesy acts).
The Path is apparent, but being able to give the example of moving forward without a real path is the escense of Budo. Believe of an ccomplished path and believe that one can be the path, is just an illusion.
To my understanding, the path relies on Mu 無, so then we can say that one of the Kaname of Budo, is the Mudo 無道 (http://tenryuden.wordpress.com/2011/04/28/budo-mudo/) However, is the Mudo no Kaname is an illusion, Kaname 要 is an non existential point, that only manifests itself by the fact of expressing it over the space. Even though we believe that the Kukan no Kaname is the escential point on the space, we all know that within the Kikan there’s only emptyness, so it’s impossible to find a point of support, a rotation point of even an escential point from within. The mind creates it only by the fact of needing a point of support , a way where it can sustain itself, to not get lost in MU.
Sôke talks to us about Rei 例
“It is said that the martial forms are shown through the daily life and behaviour. That is, through costumes and humanity”.
In the daily life, the present life, is the only real thing we have, but from within, it’s an existential echo from the actions from the past, our own and our ancestors. They only manifest in the apparent path, but is only an illusion for the ego to have the security from where to stand.
In the Zen Budhism we can find the text about the cuestions to the mastern Nansen, which they come from the Nara period.
Nansen was interrogated by Joshu ¿What is the Path? to what Nansen responded: “Your ordinary mind is the path”, Joshu then said: “¿Can you find it?”. To what Nansed said, “Just the you try to find it, It’ll fade away”, Later on Joshu asked “If you can’t find it, How can you know that it is the path ?” Nanses said “The path does not depend on knowing or not knowing. Knowing is confussion, not knowing is to be cheated. If you really were to find the path of no doubt, is like a great void. How can you force this to adapt the categories of confirmation of negotiation?
We can say, that REI 例 are the costumes, practices and habits that we acquire throughout the keiko, achieving the humbleness of being thankful (Rei 礼) to the existence of the ancestors and teachers.
Following the no path, in the individual transformation in REI 零, in which case means “cero, nothing”, and this is the escential part that cannot be understood. Being “Cero”, is submerging the conscience in the No conscience of the “no existence”, to what we can call Mu 無.
“If you can’t understand, this is normal because is Ninjutsu. If you could undersand, if wouldn’t be Ninjutsu”
Si then our called existential ans spiritual essence REI 霊 (espíritu)”, comes fro the no understanding and the no path. The more we want to use our intellect, the further we are from the true experience. The experience comes from the constant practice inside, and out of the tatami. Inside of the tatami with our Gi moving us and improving the physical techniques, achieving knowledge through distance, the space and time with hundreds of skills, outside of the tatami moving us without the Gi and improving our habilites of generosity, kindness, patience, tolerance, giving and protecting, observing and learning, hearing and caring. All this applied to family, work and society are the instruments that mark our “humanity”.
Inside, as outside of the Dojo, we must also cultivate the ming in the no existence to turne it in the No Mind (mushin 無心). That is, the existence exists, and the no existence also exists, both are connected.
According to a famous martial arts teacher from the Edo period; Yagyu Manuneori:
“In a moment of existence, a Tsuki is thrown to the existense. In a moment of no existence, a Tsuki is thrown to the no existence. Equally, without expecting the existence, there’s an attack thrown to the existence. In that sense, it is said that the existence is existence, and the no existence is also existence”.