Sitting in seiza is part of Japanese martial arts tradition, by
sitting in seiza during Budo classes we demonstrate that we are
participating in this tradition. For
those who argue that seiza is something which suits Japanese bodies I
recall Inaba Sensei lamenting that this generation of Japanese cannot
sustain a conversation, in the polite sitting position of seiza for an
hour, without losing concentration. Saito Sensei recounted that, during
lectures given by Ueyshiba Sensei the junior grades were made to sit (in
seiza) in the front row, the seniors sitting behind would thump them if
they moved! I encourage my students to sit in seiza frequently, both in
and out of the dojo, with an expectation that, by the time they achieve
Shodan, they can sit for one hour.
Why is it so important? In Budo culture,
sitting seiza is a simple demonstration of respect. If you respect your
teacher then, you sit seiza in front of him/her. If you respect your
fellow Budo practitioners then, you sit seiza with them. If your teacher
continues to sit seiza following the initial reiho at the beginning of
the lesson then you continue to sit with them. This then becomes a kind
of communing, a demonstration of mutual respect and of shared values. In
seiza we can sit upright, with our spine erect, our rib cage open
giving our internal organs space to function. We can balance our head
and see clearly into the space about us without constriction to the neck
– we are alert. So, we demonstrate what we feel – we are awake and
receptive. We demonstrate to our teachers and our colleagues that we are
in a state of balanced readiness.
Perhaps there is also something of Shinto in sitting in seiza, alone
or with others, in the dojo – it could be thought of as a small act of
dedication. As seiza is rarely comfortable for anyone over long periods
of time, there is an element of self-sacrifice to it; it costs us
something to continue and raises the question of whether it is worth
doing. Not all aspects of Budo are easy to digest, but we must taste
everything Budo has to offer if we are to develop our pallet. Inaba
Sensei stated (more than once) that, for him, Budo is not about what you
can do to others but what you can endure yourself – through Budo we
should aim to build physical and psychological resilience. For me seiza
is the foundation stone from which to build this perspective on Budo.
In seiza we can breathe into and expand our tanden and build a
tangible sense of centre or centeredness. With our pelvis virtually on
the ground we cannot help but feel the gravitational connection with the
earth. With weight settled and breathing low in the abdomen we can also
sense and build a dynamic stretch away from the ground, through the
spine and up into the head. Through maintaining consistent pressure from
our breath in the tanden, energy builds. We can also have an image of
the spine as an energetic pathway with energy flowing in both
directions. In this stationary but dynamic state we can begin to
understand Doseiittai: movement in stillness/stillness in movement.
The tanden can be imaged as a receptacle – gathering breath,
gathering energy. It can also be imaged as a place to absorb discomfort
so, any discomfort in knees, feet or back can be drained, if you like,
into the tanden. The thing is to concentrate in the tanden so that the
dominant sensation remains focused in the centre and not in disparate
parts – centring is a process then, which requires effort and attention.
The challenges that arise through sitting in seiza, are part of the
process of distillation of a centre, and achieving a tangible sense of
Tanden. If we cannot absorb discomforts which occur within us, how are
we to cope with discomfiture or challenges that come from outside,
created by circumstance or presented by others. From the perspective of
seiza we can see Budo practice as a process of absorption at least equal
and in balance with expression or technique, in fact here is the root
of technique. When we have absorbed a grip or strike from an opponent
into our tanden then, out of that concentrated or condensed energy,
springs a response, a technique.
It is useful to sit in seiza and breath if one has been under stress
or are about to face a challenge. It is also worth sitting for some
time, in a meditative state, simply as part of one’s research and
development. Seiza is a good place to reflect on one’s state and redress
energetic and emotional/psychological balance. It does, however,
require some perseverance before the body adapts to this posture. For
those people who find seiza difficult, I recommend sitting for short
periods of time to begin with, perhaps while reading a few pages of a
book or while eating breakfast then, gradually increase the time span. I
have had many students who initially struggled with seiza, with
discomfort in knees, ankles or feet, but who gradually built a capacity
and taste for sitting (I do not advocate or encourage people with leg or
lower back injuries to sit in seiza if it might exacerbate those
injuries). If you continue to investigate the values of seiza,
eventually you begin to tap into the benefits. This becomes a generative
process – the more you sit, the more you notice the transformative
potential.
Tradition, manner, process and purpose become unified in seiza when
we not only recognise the cultural tradition but sense and value the
subjective process. Respect, or appreciation, then arises and grows
naturally between people who embody the same values.
