To Rei and Religious Feelings

By Dr. Ivica Zdravkovic--The Shinbukan Dojo

I was recently involved in two quite serious discussions with my associates - instructors from Serbian Budo Council. Both of these discussions had one thing in common: involvement of Eastern religion and philosophy in budo. To be more precise, the main issue was: should we or should we not accept those elements of practice that "represent" or resemble the philosophical and religious aspects of Japanese martial arts. What concerned me the most of all was the fact that my associates had misinterpreted certain very fundamental parts of regular budo practice. One of those parts was reiho in kenjutsu, particularly the bowing part of ceremonies and decorum.

As a devoted Orthodox Christian and true believer in Orthodox tradition, one of my closest friends surprised me quite well with a statement that he will not perform "rei" to anyone else or anything else except "him" - meaning "God". After few minutes we came to agreement that bowing is simply a way of greeting someone in Japan, and since we do practice Japanese martial arts, which are inseparable from certain "satellite ornaments", we must accept that sort of greeting. Especially if our seniors insist to be hailed in such manner. By accepting our teachers' ways, we show our gratitude for the knowledge they pass on us. Besides, by accepting certain Japanese "trademarks" like reiho, terminology and budogi, we justify our usage of ranks and titles. It is absolutely ridiculous to see that people from martial arts that have absolutely nothing to do with Japanese budo/bujutsu use Dan ranks, "sensei" titles, or the term "dojo" for their practice rooms.

But, the most interesting part of these discussions was the one about the "to rei" - bowing to the sword. This highly "Non-Christian" act of paying respect to a deadly weapon seemed most unacceptable to my friend. (Interestingly, 10 years ago, when he begun his studying of Japanese martial arts under my tuition, it didn't bothered him). So, once again - unexpectedly - I had to repeat some of the basics connected with the "to rei". These basics can be roughly divided in two groups: misinterpretations and true meanings. I will list them the way I understand the whole this issue:

Misinterpretations:

To rei is not an oath! It has nothing even similar with the oath given over the weapons in western cultures. It can be an oath - but it isn't.
To rei is not a part of any Japanese or Eastern religion. There is no religion in the world that I have heard of that praises the weapons. Someone may believe that some parts of Shintoism and Buddhism are expressed through to rei - and in deed, they can be expressed in that way - but that is not the meaning of to rei!
To rei is not a prayer to the "spirit of the weapon". Only romantic fans of childish legends believe in "living blades" which have the "soul within". There is no such thing in the true bujutsu. (And again: someone may believe that the spirit of the ancient warriors still live in the shinken - but that is his belief - not the general principle).
To rei does not mean replacing your personal deity with a piece of metal. We do not pray to the weapon. Someone (especially an attest) may use the katana as a fetish - but a Christian can do to rei and still remain righteous and "straight".

Truths:

To rei is a sign of gratitude to the symbol of tradition which helps us overwhelm our weaknesses. "Katsu-jin-ken" or "Kuatsu-jin-ken" is a well-known term. It is a "life bringing sword", or "healing sword" - one that is "victorious" over our egoism, over all of our blemishes, vices and delusions. To that tool and the art symbolized by that tool we pay our respect - by the very same greeting as to a living person. We give or thanks to the method that is continuously and repeatedly refining us and improving our being.
To rei is a sign of gratitude to the person who made it.
To rei could also be a sign of respect and memory of the person who gave the sword to us.
To rei is a sign of respect to our sensei; he may not be with us any longer, but is present through the art passed onto us.

So, with all this in mind, we keep on teaching and practicing true budo even if we are faithful followers of Christianity, Islam, Jehovah, Buddha, Krishna, or whatever our religion may be. That is the hidden potential of budo, visible only to those who carefully contemplate and truly understand their continuous practice.

(Please, visit the website of Zdravkovic sensei at Shinbukan Dojo)