Another problem here is that Hayes' presentation of the
godai is not how it is actually taught in the Buddhist
Vajrayana and
Tantrayana traditions (which in Japan became the
Tendai-shu and
Shingon-shu). This
godai largely seems to be Hayes' own invention.
Ignoring for a second that there are actually six elements (
rokudai) in Buddhist philosophy and not the simple five Hayes writes about...
As far back as Hayes' first Ohara publication (
Ninja, Vol. 1: Spirit of the Shadow Warrior), he presented his conception of the
godai and implicity correlated them with the
chakra system of traditional Indian
Tantra (re: base center, abdomen center, solar plexus center, heart center, throat center). From this, one might gather that Hayes presented the concepts as hierarchical levels of awareness or levels of training (which is basically how they are understood in
Tantra). With the possible exception of Void, Hayes does not seem to do this and maintains none of the elements are "better", "higher", more "advanced", or more "developed" than the others. Instead, for him, they refer to emotional "moods" or "feelings" that we fluctuate through moment-to-moment in daily life.
In the
Tantrayana and
Vajrayana traditions, by contrast, the elements are viewed as hierarchically nested both ontologically and psychologically. They are symbols of distinctive stages of awareness and development (albeit there are disagreements from tradition to tradition). They do not refer to our "moods" or "attitudes" from moment-to-moment. There are hints of such a hierarchy in Miyamoto Musashi's classic
Go Rin No Sho.
The relation that this elemental hierarchy can have to
budo has been discussed before on another thread -
Levels of Training.
Laterz.