Editor’s Note: Japan-Gazer has ended his government career, and this is the first of his retirement essays. He will stay on as an ExPat, and his observations are as keen as ever in our most important Allie in Asia: Japan. With rhetoric rising between the DPRK and DC, he will have a ringside seat for the events as they unfold.

– Vic

Five Reflections

These are the “Five Reflections” of Vice Admiral Hajime Matsushita of the Japanese Imperial Navy. These days, the Five Reflections are recited or contemplated daily by Japan Maritime Self-Defense Force (JMSDF) recruits in training.

This long passage is popularly translated into English this way:

— “GO-SEI”

1. Hast thou not gone against sincerity?

2. Hast thou not felt ashamed of thy words and deeds?

3. Hast thou not lacked vigor?

4. Hast thou not exerted all possible efforts?

5. Hast thou not become slothful?

== Explanation Number 1: “The Five Reflections”

Origin: The five reflections, or “Gosei” in Japanese, were given to the Imperial Japanese Naval Academy at Etajima in 1932 by Rear Admiral Matsushita, then superintendent of the school. The five reflections are often borrowed by organizations that teach and practice “Bu-do” (martial arts) because of their applicability to self-discipline and dispiritual/physical refinement/endeavor.

— Japanese Translation of the 5 Reflections:

1. Hitotsu, shisei ni motoru, nakari-shika

(Have I compromised my sincerity?)

2. Hitotsu, genko ni hazuru, nakari-shika

(Have I spoken or acted shamefully?)

3. Hitotsu, kiryoku ni kakuru, nakari-shika

(Have I been lacking in spiritual vigor?)

4. Hitotsu, doryoku ni urami, nakari-shika

(Must I regret the level of my effort?)

5. Hitotsu, busho ni wataru, nakari-shika

(Have I lapsed into laziness?)

— Explanation:

Each of the reflections begins with the word “One.” In Japanese, mottos and proclamations follow this form, rather than listing elements “one, two, three.” The significance of this point is to understand that all of these precepts are equally important. None are subordinated to another. Each reflection ends with the expression, “nakari-shika,” a classical Japanese expression meaning “have I not?,” which is close in flavor to the English, “hast thou not?”

1. “Shisei ni motoru” – Compromised sincerity … Have there been times when I thought, “I must do such and such,” but allowed the feeling of responsibility pass without following through?

2. “Genko ni hazuru” – Shame of words and actions … Am I guilty of making statements that are inconsistent with my actions? Do I practice what I preach? Have I reneged on verbal commitments?

3. “Kiryoku ni kakuru” – Lacking Spiritual Vigor … Has my spiritual strength been adequate? Have I treated any of my endeavors as being of less than primary importance?

4. “Doryoku ni urami” – Regret effort level … Have I tried hard enough? Are there cases in which I have decided ahead of time that I cannot be successful, and hence not applied myself and given up?

5. “Busho ni wataru” – Lapse into laziness … Have I given 100% effort until the very end in all my endeavors? Have I decided “what I have done so far is good enough,” and left important things un-addressed?

— Use of the Five Reflections in Our Practice:

At the completion of mokuso (meditation) at the end of practice, we will recite the Gosei in Japanese. As we recite the reflections, we should think about our practice that day, and think about whether we can sincerely answer no to each of the questions the reflections address.

== Explanation Number 2: BUNBU RYODO 文武両道 … “The two-fold path of pen and sword.”

The concept of BUNBU RYODO is that for a person to be well-rounded, he or she must devote effort equally between physical and mental endeavors. A more literal (and perhaps the original) interpretation is that a warrior must have training both in martial arts and in literature. A more modern interpretation would be that students must not only focus on their coursework, but also on physical development and sports. The concept has been stretched to commentary on how companies or even countries should be led. For our practice in Kendo (Japanese sword fencing), meditation on the concept of BUNBU RYODO reminds us that our physical training in Kendo is not complete without mental conditioning. Likewise, our academic studies are bolstered by physical endeavor. Both activities are supported by each other. Too much of any one at the expense of the other is detrimental to our development as humans.

== Explanation Number 3: SHISHI FUNJIN 志士奮迅 … “Everything including the kitchen sink.”

SHISHI FUNJIN is an ideal or mindset, translated into action. The concept is very old, and originally comes from China. In modern Japanese, this expression is translated as, “to fight with violent momentum like a [Chinese] lion.” In Kendo, the SHISHI FUNJIN mindset is embodied by one who attacks relentlessly, bringing to bear in the assault on the opponent all of his or her physical ability and mental creativity, sparing no energy, focusing totally on the task at hand, with no thought for subsequent opponents or activities.

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