Without a doubt, many of the teaching of the Ogasawara school are quite strict and rigid. However, the essence of Ogasawara etiquette is to do what would be expected of any full-fledged member of society. In this sense the rules are quite natural, though often a bit misunderstood. Before explaining the source of this misunderstanding, perhaps it is necessary to comment on the "soul" of the Ogasawara school.

In the Ogasawara family, archery, horsemanship and manners are grouped together under the term Kyuho. According to family documents, Kyuho refers to "manners in times of peace and campaign strategy in times of war." Thus it covers all practices essential to the ancient warrior class. Furthermore, as described in the Sangi Itto, Kyuho can be understood as a mindset devoted to propagating the law. The term is also described in other sections of the Sangi Itto as respecting the law, acquiring the law, giving the law and, finally, saving the people and prospering Kyuho, then, encompasses all aspects of civilization as well as the exigencies of the human soul. How is this grand principle expressed in etiquette?

An Ogasawara document describes the essence of etiquette as follows: "One should discard his own thoughts and listen to the opinions of others. If you throw away your initial idea, true reason will come to you instinctively."

"People of any and al positions are apt to face problems from others. You should recognize your station in life and be virtuous toward other.

Etiquette, in sum, is consideration for others. Sincere kindness is the core of its expression.

Another family document describes etiquette as a natural harmony of body and mind, as flexible as water in conforming to the shape of its vessel.

Conforming to the vessel-adopting one's behavior to time, place, and the human relationship-is at the core of etiquette and human action.

It should be added that the Ogasawara school places emphasis on "beauty",is meant to be found in stability of soul and etiquette.

But how has the Ogasawara school earned its image as strict and inflexible? Perhaps it's due to the fact that for most of the Ogasawara school's history the deepest secrets of Kyuho have been known only to a select few.

Though the form of Kyuho were practiced by the entire warrior class, its innermost mysteries, as mentioned earlier, were not allowed "out of the house".Only the family head, his heir, and the shogun were apprised of Kyushu's "inner heart".

Around the time of Tsunayoshi(1646-1709),the fifth Tokugawa shogun, a major social transformation occurred, The warrior class was becoming increasingly dependent on the emerging merchant class. This transfer of economic power made it necessary to adopt a standard of etiquette that was applicable to the broader society. The Ogasawara school was chosen as the standard.

As the call for teachers of etiquette increased ,men describing themselves as "Ogasawara instructors". Appeared to meet of these "experts" had no genuine knowledge of Ogasawara manners. Instead, they concocted an exceedingly complicated "Ogasawara school" that was overly concerned with pomp and luxury, and worried itself with trifles.

The situations was no better in the Meiji Era, during which Edo etiquette was taken at face value.

The demanding etiquette courses in many girl's-school curriculums further damaged the Ogasawara school's image.

In the postwar period, an atmosphere of liberal values and increased individualism meant that strict forms of etiquette were unlikely to be observed. Not surprisingly, the Ogasawara school saw a steady decline in its number of students.

But the last few decades have witnessed increased social unrest, and growing disorder in Japanese schools. In light of such tends, a reevaluation of etiquette is now taught to the masses with a stress on the freedom and rights of the individual. The aim, however, remains the same as it was in the feudal age: harmony of body and mind, and sincere consideration for others.