Non-profit Shorinji Kenpo

[Karazenpo]

Ya Colin, I made a typo on the dates, when I printed 1974, I meant 1947. Sorry for the confusion. Having said that, what do you think of the close similarities between these two men?

 

[Colin_Linz]

Yes there does seem to some there, but given that Doshin So didn’t arrive back to Japan until 1946, and the lack of any evidence to suggest similarity of technique or the meeting of each other I would think it may be chance. After all Shorinji Kempo is just Japanese for Shaolin Temple Chaun Fa, so if you were drawing links to the Shaolin Temple, and taught a system of Kempo it would be a natural name to chose.
Doshin So also offers more proof than Mitose regarding who he learnt from. He lists the teachers and the styles. The following is a translation of his story from the Swedish Federations site. It is quite detailed as to what he did and who he studied with. Is it true? I don’t know, as I have never researched it. It is not something that that I would be prepared to undertake because of the difficulties in tracing any Chinese system. No matter what they are there seems to be mixed statements made by different people. And because of the number of government operations to destroy them there is little reliable evidence.

Activities on the Continent.
Japan at that time was at the nadir of a depression. After the end of the First World War, the storms of a terrible economic panic were raging everywhere, and Japan was no exception. There were rushes on banks everywhere; companies and factories collapsed one after the other; caught in the middle, the unemployed were virtually overflowing.

Hearing many stories from military personnel who came in and out of the acquaintance's house where he stayed, and reading of affairs in various books, Doshin finally was unable to simply stay in place.

"To break through the unprecedented national difficulties, I would be happy to be come a sacrifice pawn for the growth of the Japanese people." This is what Doshin set his heart on when he volunteered to cross over to Manchuria again. When he went in January 1928, he was 17 years old.

The assignment given to Doshin in Manchuria was as a Special Maneuvers personnel. To receive the education necessary to his position there, Doshin was brought to a Daoist school for religion and placed under the care of an elder teacher named Chen Liang. This was his first connection to Buddhist law. And by becoming Chen Liang's pupil and sharing many experiences with him, Doshin also gained his first connection to the study of kempo as a Chinese martial skill.

Master Chen was a man of importance in the Zaijia Li secret society and the Shifu (Master Teacher) of the Northern Shaolin White Lotus Fist society, which traces its roots to the Songshan Shaolin Temple.

In the spare moments of life together with Master Chen, Doshin trained on the kempo techniques, learning their ins and outs little by little. We use the word "technique" here, but at that time not only were there no systematic training methods or schematized organization, some things didn't even have names yet. So, Doshin assigned a Japanese-style name that only he would know to each technique as he learned it, and thus organized and remembered them.

At one time, Doshin, Master Chen, and several others were joined together for an assignment to make an extensive tour covering all of what is now Dongbei Province. This extensive tour was, for Doshin, the second connection to Buddhist law. Blessed with the opportunity to meet the leaders and masters of all the secret societies that existed in the northeastern province, it was a one in a million chance allowing him to learn the various fighting arts and technical - skills that still remained. This time would be the direct cause of his entering more deeply into these studies in later years.

At this time, Kaiso still harbored youthful dreams of glorious deeds on horseback or the thrill and romance of espionage. However, he had gotten sick and the difference between dream and reality was so vast that he felt a bit down. In fact, he had begun to feel disappointed with his path.

After grappling with this problem at length, he decided, "As long as I'm going to lay down my life for my country, I want to work at something a bit more glorious." Then, using recuperation from his illness as an excuse, he returned home to Japan.

Entrance into the Air Corps.

Kaiso in his pilot uniform. The recently returned Doshin applied for admission to the Air Corps, and in January 1931 he joined the First Air Corps at Kagamigahara in Gifu Prefecture. In April, he collapsed due to the onset of a terrible fever during night flight training. Admitted to an army hospital in this state, he received his discharge orders after six months of convalescence.
"Of those excused from military service by the army hospital, 70 percent die within one year. Most of the remaining 30 percent die within three years; so you take note! If your luck holds out and you make it for three years, then you might be able to live out your life a little, you know." At these words from his commander, Doshin received a tremendous shock.

Third time to the Continent.

Thinking there was only one year of life left, Doshin set his heart on doing whatever he wanted till he died, and in the end he decided to cross over to Manchuria once again, relying on the kindness of his fondly remembered Master Chen. This was October, 1931. Somewhat given to self destructive impulses, Doshin was volunteering for dangerous assignments and threw himself into carrying them out.

One day Master Chen took him aside and asked him, "It seems like you're in such a hurry to die. So what happened?" When Doshin told him that apparently he had less than a year left because of a valvular disease of the heart, Master Chen replied, "Who decided that you would die within a year? Heaven's fate for us is a mysterious strand beyond the knowledge of human beings. Within the span of your life, you will not die. Until heaven's allotted time has run out, it is best that humans work with all the spirit they can summon. Don't fret away your days." Then he went on to say, "Yet, one must exhaust all human resources to hold on to the life that heaven gives us. Alright then, starting today I will treat you", and Master Chen put Doshin's physical condition aright. This was the first time that Doshin had ever learned of the existence of keimyaku iho (medical treatment of body meridians and flows), and thus he directly experienced the effectiveness of seitai treatments.

Afterwards, Doshin's work took him to Beijing where he was immediately assigned to a behind the scenes operation. Most fortunately Master Chen's teacher, the famous Master Wen Taizong, had secluded himself in Beijing. Master Wen was the Shifu of the Notthern Shaolin Yihemen Quan (Giwamon Ken) society, and in his youthful days he had become a monk in the Shaolin Temple and learned the discipline, then became the pupil of 19th generation Yihemen Quan Master Huang Longbai, and finally succeeded him as Shifu.
With Master Chen's introduction, Doshin was permitted to become Master Huang's direct pupil. Under him he learned the 36 grappling techniques known as the secret Dragon Techniques (Longxi Zhuji) -the greatest repository of fundamental training moves as martial techniques in the Northern Shaolin Yihemen Quan. He also learned the correct methods of goju ittai throws known as the Goka Ken (Wu Hua Quan), and direct and transverse methods of grabbing.

Having learned martial arts since he was a child, and having been instructed in the fundamentals by Master Chen, Doshin progressed rapidly and so became the recipient of the childless master's strong affection.
Inheriting the Mantle of the Yihemen Quan.

In the fall of 1936, Doshin took the opportunity of going to Xian in Shanxi Province to accompany Master Wen to the ruins of the Songshan Shaolin Temple. The demolished Hall of the Founder remained in name only, but with the Master's old friend the Head Priest presiding, the Yihemen Quan ceremony was performed to pass on the mantle of leadership, and Doshin received recognition of his status as the 21st generation Shifu.

However, left with no family connections at all, Doshin had no desire to return to Japan under the conditions of the time, and he planned to reside permanently in China. Moreover, in an era which had developed modern weapons, his succession to the headship of an ancient martial tradition which took years to learn was not, in itself, especially exciting to Doshin at the time. "On top of how interesting the techniques themselves were, I was taken by the character of the Master himself, and it was just the result of my being drawn in ever deeper without really meaning to. I received the tokens of succession to please the Master who seemed so happy to have found a successor." said Doshin in explaining those times.

I hope you found this interesting. No doubt I will be in for some interesting discusions based apon it.

 

[George Hyde]

Hi All,

Firstly I should declare my Shorinji Kempo credentials. I’ve been training/teaching under Mizuno Sense in the UK for around twelve years now.

As you can all imagine this topic has been discussed in a number of different places. Colin has done a damn fine job of presenting an opinion with which I am quite happy to agree. However, that won’t do much to keep this post any shorter - sorry.

I’ve read Draeger’s books and whilst I’m aware he has critics I haven’t done sufficient further research myself to say to what degree they should be taken seriously. On the whole I’ve found his work very informative. As to his comments on Shorinji Kempo I have endeavoured to search further. I don’t consider them to be malicious and don’t hold the opinion proffered by some that he had a particular “axe to grind” – aside from inference drawn from the text itself, no real evidence has ever been provided in support of this opinion and I’ve not found any myself.

Whilst investigating his sources I’ve had some communication with one of his associates who told me that Draeger interviewed ‘a number of senior Shorinji Kempo practitioners’ - who, when and where I was unable to establish. IMO, there’s not much progress to be made in trying to argue against his critique of the technical aspects of Shorinji Kempo – nobody I know who practices Shorinji Kempo labours under the impression that what they practice is specifically Chinese in origin or makes such claims. Why bother trying to assert that when the founder himself didn’t? However, insofar as Draeger relies upon this critique to support his assertion that Doshin So’s claims as to his Chinese experience are bogus is a bit of a leap.

My main point of interest was his reference to the 1972 court ruling which he presents as a ‘nail in the coffin’ for Doshin So’s claims. It is testament to Draeger’s influence that this ‘fact’ is taken as an article of faith by everyone who wants to offer an opinion about Shorinji Kempo – it just happened because Draeger said so! It is also testament to the laziness of everyone who joyfully throws this little factoid around that they are entirely unable to account for the incontrovertible fact that today, the art is known as “Shorinji Kempo” and has been for over 30 years. It simply doesn’t occur to them to ask what may have happened in the intervening years to overturn this historical decision. In the total absence of any supporting evidence for the alleged court ruling, and the additional incontrovertible fact that the name is comprehensively protected under international copyright laws, is it not reasonable to conclude that the court ruling never actually happened? Shorinji Kempo Hombu certainly have no record of it.

I’m not trying to assert that Doshin So’s claims were entirely uncontroversial – in fact there is quite a bit of evidence of a very public spat played out in the media between Doshin So and Sato Kimbei as to their respective claims. But this is a long way from any court ruling. The reality is that the name of the art and the names of the organisations that govern its activities have undergone revision over the years but never at the behest of, or in an effort to placate, any third parties.

I should however add a caveat to the above statement. In my efforts to dig up the truth I was surprised by an as yet unsubstantiated reference (from a source unmotivated by axe grinding) to a court case during the 60s. I’ve yet to follow this up. However, until such time as I or someone else is able to demonstrate otherwise it should be given no more weight that the 1972 claim.

As to the moral disposition of Doshin So and his nefarious wartime activities I’ll say this. For me, the fact that the activities of intelligence operatives are inextricably linked with the consequent activities of the military is an uncontroversial matter. The fact that Doshin So was a nationalist committed to furthering the expansionist ideology of Japan is for me equally uncontroversial. I’m even prepared to leave uncontested all the unsupported accusations that Doshin So played an active ‘hands-on’ roll in the military atrocities. Without trivialising the issue, given the fact that the activities of such individuals would certainly be secret and likely entirely unrecorded it would actually be as pointless to contest such claims, as it is to make them. The only reliable evidence upon which to make a judgement is that which is at hand.

Before I get accused of painting Doshin So as a bad guy who saw the error of his ways in a miraculous conversion, don’t bother. I’d say that any assumption that following his ‘realisation’ (as cataclysmic as it may have been) he became a ‘loved up liberal’ is ridiculous in the extreme. On the contrary, there is plenty of evidence to suggest that he returned to Japan every bit the nationalist he was in China and Shorinji Kempo was undoubtedly forged in that fire. It’s uncomfortable but necessary to accept that many typically nationalist values in and of themselves are not abhorrent – it is the consequent methodology all too often employed in promoting those values and furthering the ideology that is abhorrent. It is an unfortunate though understandable fact of history that the values become synonymous with the methodology. It therefore becomes easy to throw the epithet of ‘nationalist’ at Doshin So and thereby, without the need for any supporting evidence, call into question his methodology, that being Kongo Zen, Shorinji Kempo.

Can someone tainted by such a history ever have anything useful to contribute to society? I can’t speak for every kenshi, but I consider teachings with regard to self-reliance, communal responsibility, forgiveness, compassion, tolerance and inclusiveness to be a great deal more valuable when they come from a man so intimately associated with ‘the dark side’ than they do from some bespectacled, sandal-wearing dork in a caftan who got a visit from The Almighty or read a few books.

So why do we constantly find ourselves on the defensive? It seems to me that the motive for stressing Doshin So’s nationalistic leanings before, during and after the war is in some way to educate us poor souls as to the fact that we’ve been duped into thinking that Shorinji Kempo is a worthwhile pursuit when in fact we’re all being programmed for some future Japanese invasion. I trust the foregoing demonstrates that I at least have my eyes wide open.

Later,

 

[The Kai]

I wonder if the guys that studied with the original JKA people in the 60's had the same accusations to deal with??Todd

 

[Karazenpo]

Colin & George: Colin, I believe on the San Jose Kenpo discussion forum historian and martial artist (Tracy's Kenpo & Kajukenbo) Brain Baxter, I believe it was Brian, stated that Tracy's Kenpo (which is of the Mitose lineage) had very similiar techniques as Shorinji Kempo. I also have a book showing a Shroinji Kempo technique and it did remind me of my Hawaiian derived kempo lineage traced back to Mitose.

George, excellent post, I also agree with what has happened to your art, the evolution of it, over the past 30 years. The Kosho ryu people (Mitsoe) have made the same case for their art also and the part of Doshin So possibly turning his life around for the better and (to paraphrase) doesn't Shorinji Kempo and Doahin So have some value to offer the martial arts world despite his controversial background, I agree with that also but that's the 'erie' part I was mentioning........this same exact case has been made countless times by the Kosho people! I still feel it's amazing how these two men, both Japanese, have had not only their lives but their systems so praraelled to each other. Again, I'm in know way critical of Shorinji Kempo, from what I understand from others, it's as good an art as mine or anyone's elses, it's just these series of 'coincidences' that makes one think....... Respectfully, Prof. Joe

 

[rmcrobertson]

One doesn't want to be impolite, but--writing as a scholarly type--Mr. Hyde's post struck me as a model of fair, balanced, intelligent description of a history and some of the questions surrounding that history.

Particularly nice was the avoidance of pseudo-religious language, the recitation of unverified, "facts," and claims about inheriting some, "mantle," which those of us in American kenpo hear all too often.

It may be worth noting that this "court trial," business also struck this writer as odd. On the other hand, to call Doshin So's politics, "nationalistic," is to paper things over a bit--his politics were fascist and colonialist, and probably more than a little racist.

One does certainly agree that to read what happened later as a, "conversion experience," is more than a little mythologizing. So, again, thanks for the fair and intelligent discussion.

 

[Colin_Linz]

It may be worth noting that this "court trial," business also struck this writer as odd. On the other hand, to call Doshin So's politics, "nationalistic," is to paper things over a bit--his politics were fascist and colonialist, and probably more than a little racist.

One does certainly agree that to read what happened later as a, "conversion experience," is more than a little mythologizing. So, again, thanks for the fair and intelligent discussion.

Robert,



Sorry to once again hit you with non-facts. I would offer some if I had been able to find some. I have never read anything to suggest what your saying is factual, or not. I can’t refute it. All I can do is offer personal feedback of 16 years of training in Shorinji Kempo, and my personal experience with some of their best teachers. I find it difficult to believe that Doshin So could have had these attitudes you talk about without them coming through to those he taught. The only fact that I can offer is that these attitudes don’t appear in any of the high-ranking sensei at Hombu, or any of the lectures from Doshin So that I have read, in fact it is exactly the opposite attitudes that strike you most. This, to me should hold more weight than unsupported claims of fascism.

 

[Colin_Linz]

It struck me that this discussion has covered a number of fronts, and in many of my posts I have tried to address a number of them within the same post. This could be confusing for others and myself, as written communication is not one of my strong points. It may be helpful if with each post we headline what aspect we are discussing. So far the issues raised are Doshin So being a fascist, The legitimacy of his claims, The legitimacy of his Chinese experience in martial arts (this also includes the claim that Shorinji Kempo is nothing more than a mix of Aikijutsu and Karate), The claim that Shorinji Kempo is a religion or not, the claim that we teach for non profit, and the truth regarding Bodhidharma. These are the different issues that I have noticed raised; if I’ve left any out please add them.

 

[rmcrobertson]

Sorry, but, "unsubstantiated," my left ear. If this Doshin So fellow was in China--especially in Manchuria!--working for the Japanese military in any way, he was a bad guy. It's isn't "nationalism," that's at stake--it's Japanese fascism. It isn't the desire to sacrifice himself for the good of Japan, either (could have stayed home and done THAT)--it's Japanese colonialism, which culminated in that period with their invasion of first, "Manchuria," and then the rest of China starting in 1931.

Moreover, if Doshin So was closely associated with the "Black Dragon," society, he was associated with some very bad guys indeed. The websites discussing them seem a little weird, but try this:

www.willamette.edu/~rloftus/moremilitarism.html

Sorry, but one truly dislikes the whitewashing of history--particularly given the strong Japanese propensity for this rewriting of World War II over the last forty years. It's great if Doshin So saw through all this and came to reject it...but from some of the posts, it looks as though more than a little of a haughty and indeed racist attitude remains in Shorinji.

Stuents of American kenpo, though, don't have a lot to feel superior about in this regard. From James Mitose and William Chow on--and we can't even agree about who taught who!--the art's history is full of crooks and thugs.

 

[brothershaw]

Claims against a founder ( i dont study shorinji, never have ) are ALMOST irrelevant. Who can 100% say that the founder of thier system or one of the teachers in between wasnt rascist, mysognist, nationalist or whatever.
the great revered founder could have been a saint or a mean drunk? Isnt takeda often spoken of as being a mena tough guy?
Most people on the street cant even honestly and accurately speak about thier greatgrandfathers history, activites or temperment much less care.
It is comforting to believe that what you put so much energy into is coming from a "good" source but sometimes it is what it is.

 

[RRouuselot]

Sorry, but, "unsubstantiated," my left ear. If this Doshin So fellow was in China--especially in Manchuria!--working for the Japanese military in any way, he was a bad guy. It's isn't "nationalism," that's at stake--it's Japanese fascism. It isn't the desire to sacrifice himself for the good of Japan, either (could have stayed home and done THAT)--it's Japanese colonialism, which culminated in that period with their invasion of first, "Manchuria," and then the rest of China starting in 1931.

Moreover, if Doshin So was closely associated with the "Black Dragon," society, he was associated with some very bad guys indeed. The websites discussing them seem a little weird, but try this:

www.willamette.edu/~rloftus/moremilitarism.html

Sorry, but one truly dislikes the whitewashing of history--particularly given the strong Japanese propensity for this rewriting of World War II over the last forty years. It's great if Doshin So saw through all this and came to reject it...but from some of the posts, it looks as though more than a little of a haughty and indeed racist attitude remains in Shorinji.

Stuents of American kenpo, though, don't have a lot to feel superior about in this regard. From James Mitose and William Chow on--and we can't even agree about who taught who!--the art's history is full of crooks and thugs.

Lest us not forget that one of the VIPs and someone connected to Do SHinSO was Sasakawa Ryoichi (I mentioned him earlier he was a member of Green Dragon Society, drug smuggling, guns, prostitution etc...read a book called "The Yakuza" by a guy named Kaplan) who was also in Manchuria at the same time as Do Shin So.

 

[Colin_Linz]

Sorry, but, "unsubstantiated," my left ear. If this Doshin So fellow was in China--especially in Manchuria!--working for the Japanese military in any way, he was a bad guy. It's isn't "nationalism," that's at stake--it's Japanese fascism. It isn't the desire to sacrifice himself for the good of Japan, either (could have stayed home and done THAT)--it's Japanese colonialism, which culminated in that period with their invasion of first, "Manchuria," and then the rest of China starting in 1931.

Moreover, if Doshin So was closely associated with the "Black Dragon," society, he was associated with some very bad guys indeed. The websites discussing them seem a little weird, but try this:

www.willamette.edu/~rloftus/moremilitarism.html

Sorry, but one truly dislikes the whitewashing of history--particularly given the strong Japanese propensity for this rewriting of World War II over the last forty years. It's great if Doshin So saw through all this and came to reject it...but from some of the posts, it looks as though more than a little of a haughty and indeed racist attitude remains in Shorinji.
Stuents of American kenpo, though, don't have a lot to feel superior about in this regard. From James Mitose and William Chow on--and we can't even agree about who taught who!--the art's history is full of crooks and thugs.

I can see what you mean, and I agree that he was indeed a member of these organisations; I’m not trying to contradict this. It is certainly true that the Japanese have sought to white wash their history in regards to WW2. This should not be supported. The sad fact is that most countries seem to do this sort of thing from time to time; I know we have in Australia, so I’m a little reluctant to get on my high horse.


I was trying to make a couple of points regarding context of times, and the true nature of the man. At that period of history countries expanded their wealth through colonisation, we all did. All countries that colonised others seemed to have behaved atrociously. Look at the circumstances behind the Boxer rebellion, look what we did to the Aboriginals. Japan emerged late into the modern world and observed how the major players had developed there power and sought to do the same. This is in no way condemning this sort of action. But at that time it was not viewed badly, unless it was interfering with your own plans. Times change and so do viewpoints.


Secret societies and various other groups were a common political and social tool within China and Japan. From my experience people seem to join organisations for many reasons, and are not always totally sympathetic to all the goals and methods used by the organisation. Would you hold all your armed forces personnel with the same disgust that you hopefully would those that committed the torture of the detainees in Iraq. Would all Bush supporters by happy about the open ended imprisonment without legal representation and the torture of the prisoners in Guantanamo Bay? Of course not, just because they maybe party members does not mean they specifically support their actions.


Given the lack of any clear evidence that Doshin So was a war criminal I can only base my opinion on what I know of him. Please note it is only my opinion, and I’m not saying you should change yours; just understand why I have mine. I can’t expect you to feel the way I feel because you have not experienced what I have.

 

[Kembudo-Kai Kempoka]

Hi All,

Firstly I should declare my Shorinji Kempo credentials. I’ve been training/teaching under Mizuno Sense in the UK for around twelve years now.

As you can all imagine this topic has been discussed in a number of different places. Colin has done a damn fine job of presenting an opinion with which I am quite happy to agree. However, that won’t do much to keep this post any shorter - sorry.

I’ve read Draeger’s books and whilst I’m aware he has critics I haven’t done sufficient further research myself to say to what degree they should be taken seriously. On the whole I’ve found his work very informative. As to his comments on Shorinji Kempo I have endeavoured to search further. I don’t consider them to be malicious and don’t hold the opinion proffered by some that he had a particular “axe to grind” – aside from inference drawn from the text itself, no real evidence has ever been provided in support of this opinion and I’ve not found any myself.

Whilst investigating his sources I’ve had some communication with one of his associates who told me that Draeger interviewed ‘a number of senior Shorinji Kempo practitioners’ - who, when and where I was unable to establish. IMO, there’s not much progress to be made in trying to argue against his critique of the technical aspects of Shorinji Kempo – nobody I know who practices Shorinji Kempo labours under the impression that what they practice is specifically Chinese in origin or makes such claims. Why bother trying to assert that when the founder himself didn’t? However, insofar as Draeger relies upon this critique to support his assertion that Doshin So’s claims as to his Chinese experience are bogus is a bit of a leap.

My main point of interest was his reference to the 1972 court ruling which he presents as a ‘nail in the coffin’ for Doshin So’s claims. It is testament to Draeger’s influence that this ‘fact’ is taken as an article of faith by everyone who wants to offer an opinion about Shorinji Kempo – it just happened because Draeger said so! It is also testament to the laziness of everyone who joyfully throws this little factoid around that they are entirely unable to account for the incontrovertible fact that today, the art is known as “Shorinji Kempo” and has been for over 30 years. It simply doesn’t occur to them to ask what may have happened in the intervening years to overturn this historical decision. In the total absence of any supporting evidence for the alleged court ruling, and the additional incontrovertible fact that the name is comprehensively protected under international copyright laws, is it not reasonable to conclude that the court ruling never actually happened? Shorinji Kempo Hombu certainly have no record of it.

I’m not trying to assert that Doshin So’s claims were entirely uncontroversial – in fact there is quite a bit of evidence of a very public spat played out in the media between Doshin So and Sato Kimbei as to their respective claims. But this is a long way from any court ruling. The reality is that the name of the art and the names of the organisations that govern its activities have undergone revision over the years but never at the behest of, or in an effort to placate, any third parties.

I should however add a caveat to the above statement. In my efforts to dig up the truth I was surprised by an as yet unsubstantiated reference (from a source unmotivated by axe grinding) to a court case during the 60s. I’ve yet to follow this up. However, until such time as I or someone else is able to demonstrate otherwise it should be given no more weight that the 1972 claim.

As to the moral disposition of Doshin So and his nefarious wartime activities I’ll say this. For me, the fact that the activities of intelligence operatives are inextricably linked with the consequent activities of the military is an uncontroversial matter. The fact that Doshin So was a nationalist committed to furthering the expansionist ideology of Japan is for me equally uncontroversial. I’m even prepared to leave uncontested all the unsupported accusations that Doshin So played an active ‘hands-on’ roll in the military atrocities. Without trivialising the issue, given the fact that the activities of such individuals would certainly be secret and likely entirely unrecorded it would actually be as pointless to contest such claims, as it is to make them. The only reliable evidence upon which to make a judgement is that which is at hand.

Before I get accused of painting Doshin So as a bad guy who saw the error of his ways in a miraculous conversion, don’t bother. I’d say that any assumption that following his ‘realisation’ (as cataclysmic as it may have been) he became a ‘loved up liberal’ is ridiculous in the extreme. On the contrary, there is plenty of evidence to suggest that he returned to Japan every bit the nationalist he was in China and Shorinji Kempo was undoubtedly forged in that fire. It’s uncomfortable but necessary to accept that many typically nationalist values in and of themselves are not abhorrent – it is the consequent methodology all too often employed in promoting those values and furthering the ideology that is abhorrent. It is an unfortunate though understandable fact of history that the values become synonymous with the methodology. It therefore becomes easy to throw the epithet of ‘nationalist’ at Doshin So and thereby, without the need for any supporting evidence, call into question his methodology, that being Kongo Zen, Shorinji Kempo.

Can someone tainted by such a history ever have anything useful to contribute to society? I can’t speak for every kenshi, but I consider teachings with regard to self-reliance, communal responsibility, forgiveness, compassion, tolerance and inclusiveness to be a great deal more valuable when they come from a man so intimately associated with ‘the dark side’ than they do from some bespectacled, sandal-wearing dork in a caftan who got a visit from The Almighty or read a few books.

So why do we constantly find ourselves on the defensive? It seems to me that the motive for stressing Doshin So’s nationalistic leanings before, during and after the war is in some way to educate us poor souls as to the fact that we’ve been duped into thinking that Shorinji Kempo is a worthwhile pursuit when in fact we’re all being programmed for some future Japanese invasion. I trust the foregoing demonstrates that I at least have my eyes wide open.

Later,

Mr. Hyde:

My personal lineage involves a Brit who blacked in American Kenpo (when it was called Chinese Kenpo), then travelled to Japan to study Shorinji in the late 1970's. While there, he switched to training in Chinese Kempo with Sato Kimbei's camp. He alluded to animosity between camps, but I have never been able to determine what that may have been. Most lines of information available regarding Sato are through bujinkan and ex-bujinkan sources, which have been sanitized to mystify the man, his art, work, etc.

Humor me: what was the thing between So Doshin and Kimbei Sato? Not meant to drag up dirty laundry, but I am deeply interested in what that part of the history consisted of.

Regards,

Dave

PS -- If it is inappropriate to post on this forum, please e-mail me.

 

[Colin_Linz]

Lest us not forget that one of the VIPs and someone connected to Do SHinSO was Sasakawa Ryoichi (I mentioned him earlier he was a member of Green Dragon Society, drug smuggling, guns, prostitution etc...read a book called "The Yakuza" by a guy named Kaplan) who was also in Manchuria at the same time as Do Shin So.

Robert,

I'll try and track a copy down. I would be interested in finding out more in regards to Doshin So, no matter what the result. In the BBC series that you mentioned earlier they introduced Sasakawa as the head of a large Karate organisation, do you know which one? From memory they also said he was head or high up in a right wing political party. At the time I thought no more of it, I just thought it was a normal political party with views to the right like our Liberal Party or your Republican Party.

 

[Colin_Linz]

I can see what you mean, and I agree that he was indeed a member of these organisations; I’m not trying to contradict this. It is certainly true that the Japanese have sought to white wash their history in regards to WW2. This should not be supported. The sad fact is that most countries seem to do this sort of thing from time to time; I know we have in Australia, so I’m a little reluctant to get on my high horse.


I was trying to make a couple of points regarding context of times, and the true nature of the man. At that period of history countries expanded their wealth through colonisation, we all did. All countries that colonised others seemed to have behaved atrociously. Look at the circumstances behind the Boxer rebellion, look what we did to the Aboriginals. Japan emerged late into the modern world and observed how the major players had developed there power and sought to do the same. This is in no way condemning this sort of action. But at that time it was not viewed badly, unless it was interfering with your own plans. Times change and so do viewpoints.


Secret societies and various other groups were a common political and social tool within China and Japan. From my experience people seem to join organisations for many reasons, and are not always totally sympathetic to all the goals and methods used by the organisation. Would you hold all your armed forces personnel with the same disgust that you hopefully would those that committed the torture of the detainees in Iraq. Would all Bush supporters by happy about the open ended imprisonment without legal representation and the torture of the prisoners in Guantanamo Bay? Of course not, just because they maybe party members does not mean they specifically support their actions.


Given the lack of any clear evidence that Doshin So was a war criminal I can only base my opinion on what I know of him. Please note it is only my opinion, and I’m not saying you should change yours; just understand why I have mine. I can’t expect you to feel the way I feel because you have not experienced what I have.

My apologies. In this original post in the second paragraph I mistakenly wrote, “this is in no way condemning this sort of action”. It is supposed to read as; this in no way condones this sort of action. I didn’t notice this until just recently and the edit button seems to have disappeared.

 

[RRouuselot]

Robert,

1) I'll try and track a copy down. I would be interested in finding out more in regards to Doshin So, no matter what the result.
2) In the BBC series that you mentioned earlier they introduced Sasakawa as the head of a large Karate organisation, do you know which one?
3) From memory they also said he was head or high up in a right wing political party. At the time I thought no more of it, I just thought it was a normal political party with views to the right like our Liberal Party or your Republican Party.

Colin,

First off, please don't get the impression I am ripping on Shorinji Kempo.


1) I don't think Do shin So is mentioned in that book. However, Sasakawa is a big part of it.
2) Sasakawa was the head of the JKF (Japan Karate Do Federation), it was head by former Prime Minister Hashimoto at one time. I was a member/judge but due to the "nonsense" (read- racism) and having no interest in their "tippy tap tournaments" I dropped out.
3) I think it was the "Liberal Democratic Party". From 1996~1999 I worked for the Japanese Diet in the House of Rep. (long story) and I had a chance to meet some of the real bozos that were in charge. Mori and Hashimoto come to mind as a few of the dolts that used to run this country.

 

[Colin_Linz]

Colin,

First off, please don't get the impression I am ripping on Shorinji Kempo.


1) I don't think Do shin So is mentioned in that book. However, Sasakawa is a big part of it.
2) Sasakawa was the head of the JKF (Japan Karate Do Federation), it was head by former Prime Minister Hashimoto at one time. I was a member/judge but due to the "nonsense" (read- racism) and having no interest in their "tippy tap tournaments" I dropped out.
3) I think it was the "Liberal Democratic Party". From 1996~1999 I worked for the Japanese Diet in the House of Rep. (long story) and I had a chance to meet some of the real bozos that were in charge. Mori and Hashimoto come to mind as a few of the dolts that used to run this country.

Robert,

I have read enough of your posts to know that you don’t have an axe to grind, and that your straightforward manner is just that. I also value your input because of your extensive association with Japanese budo and familiarity with Shorinji Kempo and some of its kenshi, we may not agree on some areas, but your opinion is based on first hand experience which demands consideration.

I didn’t realise you worked so close to the political scene. I’m getting a little off topic, but what is your opinion of Koizumi’s government?

 

[RRouuselot]

Robert,

I have read enough of your posts to know that you don’t have an axe to grind, and that your straightforward manner is just that. I also value your input because of your extensive association with Japanese budo and familiarity with Shorinji Kempo and some of its kenshi, we may not agree on some areas, but your opinion is based on first hand experience which demands consideration.

I didn’t realise you worked so close to the political scene. I’m getting a little off topic, but what is your opinion of Koizumi’s government?

Thanks, I just wanted to make it clear.
I do think Shorinji Kempo is a viable art.

 

[George Hyde]

It may be worth noting that this "court trial," business also struck this writer as odd. On the other hand, to call Doshin So's politics, "nationalistic," is to paper things over a bit--his politics were fascist and colonialist, and probably more than a little racist.

One does certainly agree that to read what happened later as a, "conversion experience," is more than a little mythologizing. So, again, thanks for the fair and intelligent discussion.

Thanks Robert.

I wouldn't want to paint myself as an apologist for Doshin So. I hope it is evident in my post that I do not consider myself or anyone else (short of an independent eye witness and/or expert in Japanese and Chinese language and history with a stack of documentary evidence) sufficiently qualified to make objective statements about what he did or did not do in China. It should go without saying but my position is such that I would advise anyone, kenshi and non-kenshi alike, to take any version of the history offered by official Shorinji Kempo sources as just that – a ‘version’ and give such the benefit of a critical eye. It is my understanding that Doshin So himself would insist on nothing less.

However, it is fair to characterise the Japanese regime at the time to be ‘fascist, colonialist and racist’ and equally fair to acknowledge that Doshin So played a part in furthering the aims of such. My choice of ‘nationalist’ could therefore be seen as an attempt to present a sanitised image of Doshin So – this was not my intention.

My point is that it is neither fair nor productive to extrapolate the subjective characteristics of, ‘fascist, colonialist and racist’ into an objective judgement about the man’s methodology evident in Shorinji Kempo today. Any sincere comparative analysis will demonstrate many contradictions. So clear are these contradictions that people tend to reach for a profound, supernatural ‘spiritual’ awakening to explain the ‘leopard changing his spots’. Others quite rightly find this difficult to swallow and a few responsible critics offer evidence (Sasakawa, etc) to counter this. It is my position that if even if Doshin So is judged ‘guilty by association’ (an assumption dependent on the generalisation of ideology/methodology and unsupported by specific evidence) no supernatural intervention would be required to bring about change. The fact that change occurred is evident in the methodology and teachings of Shorinji Kempo and any accusations to the contrary must logically account for this.

Later,

George