Post by Senbecc on Nov 15, 2006 11:15:18 GMT -5
Five Rings is a series of teachings by Miyamoto Mushashi (the greatest warrior that Japan has ever known) regarding strategy that can be applied to all ways or walks of life and being. Here are some central points from Stephen F. Kaufman's interpretation of this classic teaching:
"There is no one way to salvation, whatever the manner in which a man may proceed. All forms and variations are governed by the eternal intelligence of the Universe that enables a man to approach perfection. It may be in the arts of music and painting or it may be in commerce, law or medicine. It may be in the study of war or the study of peace. Each is as important as any other. Spiritual enlightenment through religious meditation such as Zen or in any other way is as viable and functional as any "Way." Certainly in the "Way" of the sword or the fist. A person should study as they see fit."
"A warrior should have an understanding of the peaceful arts as well as the killing arts.This is a two-fold Way. If a man chooses a certain Way and seems to have no particular talent for this Way, he can still become a master if he so chooses. By keeping at a particular form of study a man can attain perfection either in this life or the next (if a next life is believed in). The warrior, however, understands that the end result of any study is a kind of death (sublime, not necessarily physical) before the attainment of perfection. Many different types of people have been known to die for either the right reasons or for the wrong reasons. The only shame in dying incorrectly is to die a stupid and meaningless death. To die as a warrior means to have crossed swords and either won or lost without Amy consideration for winning or losing. There is just not enough time and generally not enough strength in the resolve of any man to do otherwise."
I have interpreted a similar series of teachings on the Three Cauldrons, where Amergin the greatest of all Druid teachers reveals to us:
"Question: What is the root of poetical art and all knowledge?
Not hard to say. Every person is born with three cauldrons existing within them: The Cauldron of Formation, the Cauldron of Vocation and the Cauldron of Wisdom.
All people are born with their Cauldron of Formation upright, which promotes growth in the body and the learning of childhood. Secondly, the Cauldron of Vocation is properly filled and oriented after each person has done the work of turning it from its original position on its side. Finally, the Cauldron of Wisdom is originally upside down in all people, and it distributes the first gifts and aptitudes of art. In unenlightened people, the Cauldron of Vocation is completely upside down; while it is on its side in people who practice the arts of Poetry and Barddism; for the skilled it is completely upright as is the case with the Ollúnaidh (Filidh or Doctors) and the Draoithe (Druids). The position of the Cauldron of Vocation determines a person’s level of skill, and does not yield proficiency until it is turned by either an awareness of sorrow or the thrill of ecstasy."
"Question: How many forms of sorrow will turn the Cauldron of Vocation?
Not hard to say. There are four forms of sorrow that occur within a person: longing, grief, jealousy, and a questing for the Gods; though the causes of each of these are sorrows found in the world.
There are two forms of ecstasy that can turn the Cauldrons upright in a wise person: divine joy and human joy. Human joy has four forms: the union of marriage, the excellence of good health, the joy of graduation after long study in the poetical arts; joy in the experience of imbas granted by the nine hazels of wisdom of the Well of Segais, which flows in its excellence against mundane streams along the Boyne with the relentless determination like a wild boar in valor, or like a racehorse in the Sun’s splendor, at the Solstice during the most perfect year of its endeavors. "
"When the Cauldron of Wisdom is turned by divine ecstasy, rather than by human joy alone, its special grace is a gift that transforms a person, who becomes both sacred and knowledgeable, so that their works include miracles, prophecies, judgments and precedents. It is these people who establish the wisdom that guides our knowledge and regulates the forms of our speech. Though this knowledge comes from within a person, its truth and its power is from the Gods and originates from outside of a person."
Later he says of the Cauldron of Vocation:
"Question: What is this Vocation?
Not hard to say; a skillful turning or a wise contemplation or a pilgrimage of great discipline, i.e., these efforts grant one wisdom and nobility and honor after their dedicated work properly orients the Cauldron of Vocation."
Both of these teachers are pointing out that each person may choose a Way or a Vocation (Musashi's is the sword, while Amergin's is poetry). They further say that a person who has no innate talent can develop a talent if they work hard enough in their chosen Way or Vocation. The source of the power behind this achievement of perfection is said to be either the "eternal power of the Universe" or "its truth and its power is from the Gods and originates outside of a person."
On the subject of making choices in Ways and of obtaining enlightenment or perfection, Musashi says in his introduction to his teachings:
"It should be understood that without the assistance of a teacher many roads become open to a practitioner, some on the correct path and some on the incorrect path. It is not for everyone to be without guidance - only a few, and they are exceptional, can make a journey to wisdom without a teacher. You must have extraordinary passion, patience, and self-discipline to make a journey alone. The goals must be understood, definitive, and no diversion can be acknowledged or permitted if you are to attain enlightenment within the sphere of a chosen art. This is a very difficult road to travel and not many are made for it. It is frustrating, confusing, very lonely, certainly frightening, and it will sometimes make you think you do not have much sanity left to deal with the everyday surrounding of your world. Also, there is no guarantee that you will attain perfection. It must all come from inside you without any preconceived notions on your part."
I particularly like the dual teaching that the source of power comes from the truth or eternal power of the Universe but that enlightenment itself in any art must all come from inside a person "without any preconceived notions...". This teaching says that a person can practice many disciplines with great devotion and dedication but that the actual perfection of one's enlightenment will come about when they open up to the Universe from within. Amergin states this poetically when he says:
"Good is the wellspring of measured speech.
Good is the home of the well of inspiration.
Good is the joining of their powers:
Strength is made durable.
It endures longer than any fortress.
It is better than any tradition.
It is our guide to wisdom,
As we free ourselves from ignorance"
My advice to those who would heed the teachings of Musashi concerning the Five Rings (states of being, elements of existence) or Amergin about the Three Cauldrons is to choose a way and to dedicate one's self to the work and teachings of that way (preferably through a teacher or a Teacher in the spirit of Universe). After a period of such work and study, one may have become oriented to the point where the outward power of truth may freely flow through one's inner center of being. This flow will come about not only through the work or vocation of dedication but also the celebration, ecstasy and power of its realization and enlightenment in a person will come when one opens up within. It is after this work and opening (or release) that the Way becomes more than a way and spirit and Universe are reunited. That is the imbas that is (Erynn Laurie's translation of Amergin's teaching):
“My true Cauldron of Vocation
It has been taken by the Gods from the mysteries
of the elemental abyss,
A fitting decision that ennobles one from one’s center
that pours forth a terrifying stream of speech from the mouth.”
Stephen F. Kaufman's interpretation of Musashi's primary teaching is:
"If you understand what exists then you can understand that which does not exist.This means that although it is impossible to know that which does not exist, it is possible to know that if 'anything is anything, then everything is everything.' ... the spirit is no-thing-ness means that there is no such thing as relying upon anything at all outside of your individual mind."
"Perfection is all there is and when you come to realize this, you will have understood my Way of strategy and the Way of the warrior, at which time you can forget about it and just be "it." Best to have put it this way. Simply be!"
"You are the Spirit of the Thing Itself!"
Hear the words of a Druid and also a master from across time and cultures. This is how Spirit and spirit are reunited and how one best honors the Gods by discovering one's connection to the Universe within one's self and no-thing-ness. It is the source of the stream for one's spirit and also for the Universe.
--
Searles O'Dubhain
The Summerlands
www.summerlands.com
"There is no one way to salvation, whatever the manner in which a man may proceed. All forms and variations are governed by the eternal intelligence of the Universe that enables a man to approach perfection. It may be in the arts of music and painting or it may be in commerce, law or medicine. It may be in the study of war or the study of peace. Each is as important as any other. Spiritual enlightenment through religious meditation such as Zen or in any other way is as viable and functional as any "Way." Certainly in the "Way" of the sword or the fist. A person should study as they see fit."
"A warrior should have an understanding of the peaceful arts as well as the killing arts.This is a two-fold Way. If a man chooses a certain Way and seems to have no particular talent for this Way, he can still become a master if he so chooses. By keeping at a particular form of study a man can attain perfection either in this life or the next (if a next life is believed in). The warrior, however, understands that the end result of any study is a kind of death (sublime, not necessarily physical) before the attainment of perfection. Many different types of people have been known to die for either the right reasons or for the wrong reasons. The only shame in dying incorrectly is to die a stupid and meaningless death. To die as a warrior means to have crossed swords and either won or lost without Amy consideration for winning or losing. There is just not enough time and generally not enough strength in the resolve of any man to do otherwise."
I have interpreted a similar series of teachings on the Three Cauldrons, where Amergin the greatest of all Druid teachers reveals to us:
"Question: What is the root of poetical art and all knowledge?
Not hard to say. Every person is born with three cauldrons existing within them: The Cauldron of Formation, the Cauldron of Vocation and the Cauldron of Wisdom.
All people are born with their Cauldron of Formation upright, which promotes growth in the body and the learning of childhood. Secondly, the Cauldron of Vocation is properly filled and oriented after each person has done the work of turning it from its original position on its side. Finally, the Cauldron of Wisdom is originally upside down in all people, and it distributes the first gifts and aptitudes of art. In unenlightened people, the Cauldron of Vocation is completely upside down; while it is on its side in people who practice the arts of Poetry and Barddism; for the skilled it is completely upright as is the case with the Ollúnaidh (Filidh or Doctors) and the Draoithe (Druids). The position of the Cauldron of Vocation determines a person’s level of skill, and does not yield proficiency until it is turned by either an awareness of sorrow or the thrill of ecstasy."
"Question: How many forms of sorrow will turn the Cauldron of Vocation?
Not hard to say. There are four forms of sorrow that occur within a person: longing, grief, jealousy, and a questing for the Gods; though the causes of each of these are sorrows found in the world.
There are two forms of ecstasy that can turn the Cauldrons upright in a wise person: divine joy and human joy. Human joy has four forms: the union of marriage, the excellence of good health, the joy of graduation after long study in the poetical arts; joy in the experience of imbas granted by the nine hazels of wisdom of the Well of Segais, which flows in its excellence against mundane streams along the Boyne with the relentless determination like a wild boar in valor, or like a racehorse in the Sun’s splendor, at the Solstice during the most perfect year of its endeavors. "
"When the Cauldron of Wisdom is turned by divine ecstasy, rather than by human joy alone, its special grace is a gift that transforms a person, who becomes both sacred and knowledgeable, so that their works include miracles, prophecies, judgments and precedents. It is these people who establish the wisdom that guides our knowledge and regulates the forms of our speech. Though this knowledge comes from within a person, its truth and its power is from the Gods and originates from outside of a person."
Later he says of the Cauldron of Vocation:
"Question: What is this Vocation?
Not hard to say; a skillful turning or a wise contemplation or a pilgrimage of great discipline, i.e., these efforts grant one wisdom and nobility and honor after their dedicated work properly orients the Cauldron of Vocation."
Both of these teachers are pointing out that each person may choose a Way or a Vocation (Musashi's is the sword, while Amergin's is poetry). They further say that a person who has no innate talent can develop a talent if they work hard enough in their chosen Way or Vocation. The source of the power behind this achievement of perfection is said to be either the "eternal power of the Universe" or "its truth and its power is from the Gods and originates outside of a person."
On the subject of making choices in Ways and of obtaining enlightenment or perfection, Musashi says in his introduction to his teachings:
"It should be understood that without the assistance of a teacher many roads become open to a practitioner, some on the correct path and some on the incorrect path. It is not for everyone to be without guidance - only a few, and they are exceptional, can make a journey to wisdom without a teacher. You must have extraordinary passion, patience, and self-discipline to make a journey alone. The goals must be understood, definitive, and no diversion can be acknowledged or permitted if you are to attain enlightenment within the sphere of a chosen art. This is a very difficult road to travel and not many are made for it. It is frustrating, confusing, very lonely, certainly frightening, and it will sometimes make you think you do not have much sanity left to deal with the everyday surrounding of your world. Also, there is no guarantee that you will attain perfection. It must all come from inside you without any preconceived notions on your part."
I particularly like the dual teaching that the source of power comes from the truth or eternal power of the Universe but that enlightenment itself in any art must all come from inside a person "without any preconceived notions...". This teaching says that a person can practice many disciplines with great devotion and dedication but that the actual perfection of one's enlightenment will come about when they open up to the Universe from within. Amergin states this poetically when he says:
"Good is the wellspring of measured speech.
Good is the home of the well of inspiration.
Good is the joining of their powers:
Strength is made durable.
It endures longer than any fortress.
It is better than any tradition.
It is our guide to wisdom,
As we free ourselves from ignorance"
My advice to those who would heed the teachings of Musashi concerning the Five Rings (states of being, elements of existence) or Amergin about the Three Cauldrons is to choose a way and to dedicate one's self to the work and teachings of that way (preferably through a teacher or a Teacher in the spirit of Universe). After a period of such work and study, one may have become oriented to the point where the outward power of truth may freely flow through one's inner center of being. This flow will come about not only through the work or vocation of dedication but also the celebration, ecstasy and power of its realization and enlightenment in a person will come when one opens up within. It is after this work and opening (or release) that the Way becomes more than a way and spirit and Universe are reunited. That is the imbas that is (Erynn Laurie's translation of Amergin's teaching):
“My true Cauldron of Vocation
It has been taken by the Gods from the mysteries
of the elemental abyss,
A fitting decision that ennobles one from one’s center
that pours forth a terrifying stream of speech from the mouth.”
Stephen F. Kaufman's interpretation of Musashi's primary teaching is:
"If you understand what exists then you can understand that which does not exist.This means that although it is impossible to know that which does not exist, it is possible to know that if 'anything is anything, then everything is everything.' ... the spirit is no-thing-ness means that there is no such thing as relying upon anything at all outside of your individual mind."
"Perfection is all there is and when you come to realize this, you will have understood my Way of strategy and the Way of the warrior, at which time you can forget about it and just be "it." Best to have put it this way. Simply be!"
"You are the Spirit of the Thing Itself!"
Hear the words of a Druid and also a master from across time and cultures. This is how Spirit and spirit are reunited and how one best honors the Gods by discovering one's connection to the Universe within one's self and no-thing-ness. It is the source of the stream for one's spirit and also for the Universe.
--
Searles O'Dubhain
The Summerlands
www.summerlands.com
