What is Reigi?
by H. E. Davey Jr., Sennin Foundation for Japanese Cultural Arts
(This article first appeared in Gendo [Newsletter of the Kokusai Budoin], 1998.)
Reigi
may be translated to mean “methods of showing respect”. Budo teaches that
all creatures originate from the absolute universe and are living manifestations
of the universe’s Ki or life energy. We all come from the same origins and
return to the same state at death, so we may be considered one with (or equal
to) one another and to all living things. Therefore, all people, plants, and
animals deserve our respect. To respect others is the same as understanding and
respecting ourselves, for we all exist by the same grace of the universe and its
Ki. Reigi embodies techniques used to demonstrate, as well as cultivate, respect
for all things. This in turn leads to a feeling of oneness with the universe.
Many students think that Reigi simply refers to bowing as it is practiced in
Asia. This, however, is merely one of the many physical expressions of Reigi and
is less important than the mental attitude underlying it. To understand the real
essence of Budo and Reigi, one must look deeply into their ultimate, original
meanings.
To truly
comprehend the meaning of Budo, a student must discover its origins, which lie
in Japan. Of course, in the end, the deepest roots lie in the human heart, where
ultimately no nationalities or artificial borders exist. Nevertheless, a brief
study of traditional Japanese cultural views will help one to better grasp Budo
traditions, as well as create a bridge of understanding between East and West.
Within this lifetime, the movement toward the integration of the two sides has
achieved great potential for realization. A natural, harmonious meeting between
the two is of great value for humankind’s future growth.
As a starting
point to understanding Japanese culture, one must first begin to understand that
it is based on the concept of Tate Shakai, or “vertical (or class) society.”
This also means that Japanese society is based on a Shisho - Deshi system. To
clarify, Shisho means “one’s superior”, while Deshi means “student,”
and this defines the relationships that exist between employer and employee,
teacher and student, even parent and child. It is not so much a strict
hierarchical relationship as it is a system of mutual service and duty,
patronage and respect, alternating from one level to the other and back again.
Within
Japanese culture, just as one follows and respects a parent, as well as an older
sibling, one would be expected to adopt this same attitude toward, for example a
teacher or a religious leader. An example of the Shisho - Deshi attitude is the
particular tradition of Sempai - Kohai, or “senior - junior”, which is found
in all Dojo. Sempai are individuals who have made more effort, shown more
sincerity, and most importantly, have acquired more experience than their
juniors. All relationships in the Dojo and in daily life can be described in
terms of this dichotomy.
In every
relationship in life, as well as in the Dojo, Sempai must care for and respect
their Kohai while helping them to grow And develop. Conversely, Kohai must show
their support and respect for their Sempai while also attending to their needs.
This is the meaning of Reigi as it embodies all forms of physical etiquette,
such as bowing to seniors and Dojo maintenance, which are practiced by students
in the Dojo, as well as the mental attitude that underlies it.
Of course,
Reigi must be practiced and respect extended to all people, but just as planets
closest to the sun receive the most light (although the sun shines equally on
all), students that are the most senior, as well as closest to the Sensei,
should receive the most respect. Kohai should not respect a certain Sempai
merely for his/ her position, but for his/her potential role in the future. Many
behavioral researchers have observed that if a person’s treatment of others
reflects what s/he would like them to become, that is indeed what will happen.
Therefore, we should encourage our seniors to excel by showing them our respect
so that they will become for us what we want in a teacher.
Moreover, if
one’s Sempai is an instructor, that individual is always addressed as Sensei,
which roughly means “before (Sen) born (Sei),” and refers to someone who has
experienced something we have not. Thus, we can learn from that person and
should be grateful for his/her presence. Since Budo is a Way of Life, one’s
seniors are always called Sensei in daily life as well as in the Dojo. To forget
this is to practice Budo superficially, in isolation, which has no value.
Moreover, just as a junior must show sincerity, a teacher must always observe
correct Reigi and never try to avoid the responsibility of helping their
juniors.
Students may
also wonder why they must show respect for others through bowing or other
physical actions. Many believe that “feeling” a certain way toward another
is sufficient, or that this attitude does not have to be visibly demonstrated.
However, in Budo the goal is to realize a unification of mind and body. Of
course, this means that thoughts and actions should become one.
Therefore, it
is only natural that students should bow and say, “Thank you, Sensei!”
to their teachers after receiving instruction. By physically showing
gratitude at the moment it is felt, and by expressing their feelings aloud, a
student can create integration of mind and body, harmony of belief and action.
Over time, as students practice mind and body coordination more, this behavior
will become a positive habit that carries over into their daily lives.
Naturally,
Reigi can be considered a form of discipline. In fact, all of Budo is indeed
discipline and the process of strengthening oneself spiritually and physically.
We discipline ourselves because we wish to live in a certain manner, and in
making this choice we must learn to focus our Ki (life energy) on the completion
of certain tasks. To do any less is to waste valuable time. All of our efforts
should be focused on our obligation to learn quickly and advance so that we can
repay our teachers in the form of our own future teaching and other
contributions to Budo. We must never feel that we are suffering or sacrificing
our time of lifestyle because of what we may perceives to be the overly rigorous
training at the Dojo. We have voluntarily chosen this Way. We must do what is
and has always been part of the Way. To think of an obligation as a kind of
sacrifice for some abstract gain is simply to encourage a feeling of
hopelessness, to develop a “martyr complex,” or at best forget that Budo as
a Way of life is of great value, and well worth following for its own sake
alone.
In order to
train effectively, one must have a strong desire--or at least a willingness--to
change and grow. However, many individuals have strong egos, or images of
themselves, which inhibit their personal growth. Budo is a process of continual
transformation. Moreover, Reigi helps one to transcend ego and achieve a humble,
open-minded state. This state is called Nyunanshin or “pliable mind” and is
an essential component of all ancient Ways. Just as stretching is less
physically painful when one understands how to “relax into the stretch,” so
too is real spiritual growth easier only when learns to transcend the ego--and
thus discovers the true purpose of training.
Nyananshin
requires accepting and joining with the Sensei, the training, and even the Dojo.
Naturally, after a certain period, one must be willing to trust the Sensei. One
must also be ready to change. Many people, however, are self-satisfied and
because of ego problems are unable to embrace transforming concepts. In Japan,
it is said that one must first empty oneself in order to become full. To empty
ourselves is a function of Reigi.
For more information about Davey sensei visit the Sennin Foundation Website.