Admittedly, the same path that offers so much promise in the Way of self-mastery and enlightenment also offers the possibility of progress along the paths of self-aggrandizement, conceit, and egotism. On these paths, new and refined fighting abilities are used to promote personal agenda without regard for the impact this will have on others; power is cultivated for power's sake and "might makes right" is justified, if even considered, by a kind of Social Darwinism. Power itself can have a corrupting influence, so we should not be surprised to see the all-too-human failings of greed, lust, and selfishness in a martial artist, although it is always disappointing.

Unfortunately, a self-serving attitude can be implicitly encouraged by otherwise talented and well-meaning instructors. A friend of mine who attended a major martial arts competition with hundreds in attendance tells that during the proceedings the master of ceremonies was calling for a certain Master So-And-So to come forth. The announcement was repeated without response. Finally, a black-belted student disengaged himself from the rest of the crowd and spoke briefly with the emcee. The next announcement was slightly altered: "Will Grandmaster So-And-So please come forward." Sure enough, this corrected paging did get a response. I am not suggesting we should ignore the appropriate use of titles, but the example set by this instructor is one that likely will encourage student vanity. The instructor could have come forward and humbly corrected the misspoken title, which would have sent a clear message without appearing so insufferably egotistical.

Because martial training improves our physical abilities and therefore supplies the impetus for feeling good about ourselves, self-confidence will normally develop as well, especially enhanced by a feeling, whether warranted or not, of being able to "take care of" ourselves. Hence the appeal of the martial arts as programs for children, to inculcate such valuable traits as positive self image and belief in themselves, as well as self-defense skills. But if not properly balanced by the enhancement of their humility, respect, etiquette, and feelings of obligation to others, this confidence and positive self-image can easily turn into conceit and domineering machismo. Such development is antithetical to true mastery of self and the finer qualities associated with those sincerely treading the Way.

Alternatives to Martial Training
Although training in martial disciplines offers invaluable opportunities for progress toward self-mastery and is the main subject of this book, personal growth and mastery is also achievable through many other endeavors. Noted in this regard are Japanese cultural arts such as shodo, or calligraphy, chado (sado), or the tea ceremony, and ikebana or kado, the artful arrangement of flowers. Powerful examples of such mastery in a broad array of traditional Japanese arts are presented in a documentary made by the National Geographic Society in 1980, Living Treasures of Japan, which profiles a number of Japanese men and women who have been officially designated by the government as "Living National Treasures." These masters demonstrate that virtually any traditional artistic or craft activity, from paper-making to theater, can provide a context for pursuing mastery. The master bunraku puppeteer Yoshida Tomao seems to speak for them all when he describes his work as the "artistry of revealing hara [physically located in the lower abdomen just below the navel], the inner center of emotion and spirit." Having been a puppeteer for about fifty years at the time the film was made, his formula for mastery was clear and simple: "From the day I started until today, every day has been training, discipline, learning. And it will be study and practice until the day I die."