Since the ancient times in Budo, the process of mastering skills, was called keiko. we researched as how keiko was considered through the history of Judo and also the meaning of “make good use of energy and make the mutual benefit and welfare". General results as follows.

1) Jujitsu keiko was understood to mean masterring Kata by limitless hours of repetition, and it was important for the practitioneres develop the abilities of concentration, selflessness and creativity through Keiko. The ultimate goal of keiko for its practitioneres was to acquire the ability to manage their body and mind as they wished. Addtionary, each school attempted to develop samurai with a high degree of loyalty for the Tokugawa Shogunate by means of Keiko.

2) In judo founded by Jigoro Kano, He advocaed the purpose of practicing Judo were not only to brush up the skill of martial arts to win but to develop a healthy body and mind, higher physical fitness, courtesy, sense of self-conquest and power of imagination in order to apply those attributes into their social lives. In forty years he consisted Randori on the basis of kuzusi and kake and devised kata on the basis of Atemi-waza. and so he insisted that it was necessary to practice both Randori and Kata impartially, for both of them has its own function.

3)Jigoro Kano published a thought of Judo from “the most useful of mind and body" to “make good use of energy" and “make the mutual benefit and welfare". But Heita Okabe criticized that the thought of Kano holded true not only Judo but also everything as general validity. It needs further study that we make a term on the characterisutic of Judo.

The parent of contemporary Kendo (Japanese-style swordsmanship) is undoubtedly swordsmanship ― a technique for killing men with swords. It is also a fact that the great swordsmen who founded schools on the basis of their real-life experience in fighting were heavily involved in the founding of modern swordsmanship. If we think about what their victories in real-life swordfights truly meant, then we can conclude that they were either exceptional people who were transcendent over ordinary men, or wild men who were hugely insensitive to matters of life and death. The latter, however, has a limitation, and we can easily imagine that their consecutive victories meant that they were, after all, exceptional and transcendental.

The theme of the current research is to determine what the mechanism of this transcendence in swordsmanship was.

Focusing on the legends of the great swordsmen who got the hang of swordsmanship by staying in shrines to pray is a good starting point for elucidating another mechanism of this transcendence.

By overviewing the descriptions of getting the hang of swordsmanship by staying in shrines to pray of the founders of schools, as a methodology of the discussion, such as Ikou Aisu, Chouisai Iizasa, Bokuden Tsukahara, and Isenokami Kamiizumi, it is tried to derive elements that were common to them and thus to touch on the mechanism working behind them.

The results obtained in the current research are summarized as follows:

1) In the legends of getting the hang of swordsmanship by staying in shrines to pray, one process of transcendence is described as “to obtain the innermost secrets through spiritual dreams by staying in shrines to pray", and its nature was “transcendence in a relationship with the gods."

2) The root of the above concept can be traced back to the so-called mythical age, but later, in historic times, what established the “transcendence in a relationship with the gods" shifted from ancient “myths" to “dreams".

3) During the time of transition between these two was the legend of the Emperor Jinmu's east-bound punitive expedition, which indicated identity between the functions of “myths" and “dreams."

4) What is of particular note in the current research is the function of “dreams" in establishing the swordsman's relationship with the gods. It is evident that the central mechanism of transcendence in the historic age was these “dreams".

5) Purely ideological facts, not historical facts, were told in the “dreams". These were two totally different things, but what connected them was the swordsman's practice of staying in the “fields', i. e. shrines, to pray where they were able to make contact with the gods.

Soseki Natsume who wrote “Michikusa" is one of the most famous and debatable modern novelists of Japan. The unstableness of Modernization and the ruined soul of an individual described in his works are still highly suggestive. In this work, he shows a man who became conscious of existence and felt excessive anxiety by the broken down human relationships.

The purpose of this paper is to make clear a corporeal moment in the existence of Kenzo, the hero of this work. An uneasiness he felt in his everyday life is due to the absence of future and the lack of affectionate communication of the body. The feeling of an extinct future provokes regression to the past instantly, and the memory of the past presents in all of his behaviors up to now. These complicated ideas of time are expressed by means of just his body, which is the root of his uneasiness. It is a mutual understanding of the body that recovers isolated individual, because all of human emotions are actualized by his body, and the connections with others based on that.

After all, the mental anxiety is nothing less than the corporeal anxiety, which reveals a part of an individual's existence that lives in modern times.

The aim of this study was to figure out the factors of why aging people keep practicing Kendo for such a long term in their life. To conduct this study, we gave 40 questionnaires to different people who were aging Kendo players. We gathered the data through the mail. The total numbers from the data collected was 437 and we tried to analyze the statistics. The results of this study were as follows :

1. There were seven factors of motivation that measured the aging people who keep practicing Kendo for long terms. The first one was “there are no barriers for Kendo skills depending on age". The second was “to release from the stress of life". The third was “the moral of Kendo". The fourth was “the spirit of Kendo". The fifth was “the desire to win in a competition etc". The sixth was “the tradition of Kendo". And the final one was “the communication with family by doing Kendo".

2. There were not significant differences between the seven factors depending on the age of the aging Kendo players, the period of Kendo training, and the grade that the player was at in Kendo.

3. The certification examination for Kendo is important for the motivation of the aging player especially for the player who has already achieved the sixth grade. The exam is important for motivation because they want to get to the seventh grade, but actually it is not so hard for the aging player who has sixth grade already.

4. However, when a player has been practicing Kendo for too long, it might cause less motivation to take the examination.

In recent years, fitness level of Japanese children are said to have decreased. Whilst children are physically getting bigger, some data indicates that their fitness levels are getting lower every year.

For our analysis, one-hundred and seventy-six children running, aged from five to fifteen years were video-taped running on a ground. They were also tested on five set foot movements. A questionnaire was then conducted, asking the parents about the children's physical, emotional and intellectual development, and their environmental history.

Of the children tested, 44% showed some degree of uncoordination in their running form. Ten of the forty five and six years olds kicked their legs out in circular motions as they ran. Some kinder-garden children could not kick backward strongly. Some of the junior-high school students ran as awkwardly as some of the elementally school children.

Unfortunately, a connection between the uncoordinated running forms and an inability with the foot movements could not be observed. Neither was anything remarkable found about the uncoordinated children's home environment, or the size of their school grounds. It appears that the uncoordinated running forms are coming from not one source, but a number of complex elements in the children's development. In conclusion, it is advisable that children take part in many kinds of outdoor play and physical activities with their parents and siblings to better develop their motor skills.