Continuing on our recent theme of martial arts, I wish to talk this time about a book written in Japan in the late 1600s and early 1700s called Hagakure, written by Yamamoto Tsunetomo and arguably one of the more influential books in history. It laid down the author’s thoughts on bushido, the warrior code of the samurai, and came to be considered the definitive work on the subject. Much of what we think of in modern times as the way of the samurai comes from Hagakure. 

One of the things that Hagakure talks quite a bit about is death. Which, given that the samurai was a class of professional warriors, expected to lay down their lives in service to their lords at a moment’s notice, is not surprising. In fact, Hagakure makes no bones about it. “The way of the Samurai is found in death.” The recommendation by the author is that a samurai should consider themselves as dead already. In one place it states “Meditation on inevitable death should be performed daily. Every day one should meditate on being carried away by surging waves, falling from thousand-foot cliffs, dying of disease”. In another “Every day without fail, one should consider himself as dead. There is a saying of the elders that goes ‘step from under the eaves and you’re a dead man. Leave the gate and the enemy is waiting.’ This is not a matter of being careful. It is to consider oneself as being dead beforehand”. Then there are such gems as “A real man does not think of victory or defeat. He plunges recklessly toward an irrational death”, and “If you are slain in battle, you should be resolved to have your corpse facing the enemy”. Good stuff, huh?

All of this is particularly odd, not just because choosing death seems a bit crazy to anyone who isn’t from medieval Japan, but also because of the period that the author was writing. The late 1600s and early 1700s were the start of a very long period of peace in Japan. There hadn’t been a major rebellion for a good 20 years before the author’s birth, and the samurai had been forbidden to fight amongst themselves as well. In addition, the act of seppuku, a traditional form of suicide that samurai used to restore their honor, had also been forbidden. So if the author lived in an era of peace, why is he writing about killing and dying so much? 

That can be summed up in another quote from Hagakure. “It is said that what is called ‘the spirit of an age’ is something to which one cannot return. That this spirit gradually dissipates is due to the world’s coming to an end. For this reason, although one would like to change today’s world back to the spirit of one hundred years or more ago, it cannot be done. Thus it is important to make the best out of every generation.” He was writing about a land that was forbidden to him, the past. As much as he might like to return to the days of yore, he knew that he could not. 

So why am I writing about this now? Because I think that both Tsunetomo’s words and situation speak to us at this moment. Not just because there are those who wish to return to an age that is past, but because we find ourselves in a place where we are forced to put ourselves on the line for our beliefs. I do take exception with the talk of death. I would argue that it is much easier to die for one’s beliefs than it is to live for them. Death is an end, but life requires effort, and in this time we need those who are willing to live and fight. The spirit of the age before has outstayed its welcome and is not leaving willingly. Their way had its day, but its time is over. We need as many people as we can to live as examples of our way. 

And before you think I have nothing good to say about Hagakure, let me leave you a few final quotes. First, “covetousness, anger and foolishness are things to sort out well. When bad things happen in the world, if you look at them comparatively, they are not unrelated to these three things”. Second, “look comparatively at good things, you will see that they are not excluded from wisdom, humanity, and bravery”. Third: “In the eyes of mercy, no one should have hateful thoughts. Feel pity for the man who is even more at fault. The area and size of mercy is limitless.” And last, but certainly not least: “Exist for the good of man”.