Erick, I wouldn't speculate about Shinkage-ryu if I were you. You going far afield of your knowledge base. Your take on "being" and 'non-being" in shuji-shuriken is particularly ridiculous.
Ah. This is some customary substitute for reasoned argument among the scholarly gaijin in Japan, is it ?
If you had read it -- you would know that it was not MY take to relate the orientation of awareness joining "being and non-being" -- take up your argument with this guy
. It is my argument hat the joining of being and non-being, are quite properly symbolized by juuji
-- as are katsu/setsu
which are operative Yagyu principles, Juuji
also portrays tenchi
and the in-yo
principles generally, but moreso in a way peculiar to Ueshiba's chosen understanding -- so much so that he called his art by that name
Josh, I do not believe I have made any Olympian pronouncements worthy of your seemingly towering disdain. You had noted a curious connection of documentary evidence to Yagyu Shinkage
-- which Ellis had apparently overlooked -- after some while ago vociferously taking me to task for even remotely suggesting it, and I deferred to his "authority" on the point.
-- Now I simply reminded folks that we had already discussed that point on some functional and descriptive parallels to certain Shinkage
doctrine -- as possibly understood by Ueshiba in his inveterately idiosyncratic fashion -- not
as understood by Shinkage (or YOU) then or now.
If he did
obtain (or stole more likely) any mu-to
stuffs - as you say_- it was very likely not through an "approved" source. There are interviews indicating that the Nakai Shingan
certificate was also signed by Masanosuke Tsuboi -- and another interview of Kisshomaru indicating that Shiho Otsubo -- who was
licensed in Yagyu Shinkage-ryu saw Morihei's movement regularly at his home and remarked that he recognized his training.
Make of it what you will -- I am not interested establishing scholarly proclamations of lineage probity --- but the intersections of interesting facts and useful correspondences of ideas for better and more creative understanding and practice.
My intuition for concrete image and connections in Ueshiba's mythopoeia -- for all its many faults (mine mostly, but his also) -- seems to serve me at least as well in making some useful sense of Ueshiba's discourses -- even in rough translation -- as poetic images leap gaps that linear prose or even dynamic translation will not cover. Bassho and Issa work in many, many tongues, my friend.
I do not thereby demean the value of deeper contextual and circumstantial knowledge such as what Prof. Goldsbury so charitably provides. But your soberly precise linguistic and historic "authority" seems to halt at cracks the man himself did not even pause in striding over. My approach to language and myth is admittedly a good bit looser, freer, and a thus tad closer in spirit -- just a tad, I think -- to Ueshiba's than your painfully exacting scholarship is.
But you be the judge -- you do insist on it, after all.