True Freedom

It is in the understanding of ourselves that fear comes to an end. If the individual is to grapple with life from moment to moment, if he is to face its intricacies, its miseries and sudden demands, he must be infinitely pliable and, therefore, free of theories and particular patterns of thought.

Jiddu Krishnamurti, Education and the Significance of Life

Fear permeates the lives of almost all, if not all, people. It leads people to do things outside the bounds of their character. Its visceral pulse can drive people to the depths of human depravity or to the paralysis of unquestioned compliance. It is a powerful force that can destroy any sense of humanity we might feel towards others and towards ourselves. It is the most humbling of human emotions and can, if not recognized, rule a peron's life without the individual ever realizing it.

Jiddu Krishnamurti, the 20th century Indian humanistic philosopher and spiritual teacher, spoke of fear often, and in particular the facing and overcoming of fear, as a gateway to true freedom. Freedom from fear is the human condition sought by all, religious and spiritual adepts in particular. Belief in Jesus as the son of God, for example, claims freedom from eternal damnation. Belief in and practice of the Buddha's Four Noble Truths and the Eight Fold Noble Path claims the end of samsara, the eternal rebirth into a life of suffering. The practice of martyrdom through jihad bis saif, or struggle with the sword (Islamic holy war) claims divine acceptance and victory over the infidel.

But Krishnamurti believed that subservience to any doctrine, religious, spiritual or otherwise, in an effort to free one's self from the suffering of human existence or the possibility of an unbearable afterlife is nothing more than a form of self enslavement. In an effort to understand and overcome human suffering, people enslave themselves to religious ritual and dogma which ultimately binds themselves to a particular course of action. Krishnamurti thus demands an individual be "infinitely pliable" and "free of theories and particular patterns of thought" in order to be truly free.

With this thesis, Krishnamurti descends a slippery slope as he does not go on to describe an ethics commensurate with this stunning proclamation, leaving open the non-sensical, but quite easily drawn, conclusion that one's ethics could be "infinitely pliable", an invitation to a most obscene form of moral relativism.

Moral relativism is reckless, weak, and cowardly. Strength and courage lie in a reliance on and a judicious execution of what students of philosophy call "first principles". To use the commonly accepted definition, first principles are a set of basic, foundational propositions or assumptions that cannot be deduced from any other proposition or assumption. In other words, first principles require a certain amount of "faith". What differentiates faith in philosophical first principles from faith in religious first principles is their reliance on logical rigor, deductive in particular, vice emotional or metaphysical desire as is the case with religious first principles. Ethical and just first principles are necessary to guide right action, and, if action is taken, an assurance that just action is taken.

Freedom through the "understanding of ourselves" of which Krishnamurti speaks is a noble and achievable human endeavor, though it cannot be attained, as Krishnamurti argues, through "infinitely pliable" stances which are, by definition, categorically weak due to a lack of ethical authority. Freedom is only achieved through true and unfettered choice, and this choice can only be achieved through the unequivocal denial, and active fight against, any form of enslavement and its consequences.

To ground this particular thought in today's current political battle over the war in Iraq and the larger war with Islamic radicalism, first principles are an absolute necessity. The possibility of enslavement to an authority foreign to our western, democratic sensibilities exists. I ask that we as a country look hard and look deep for what it is we are willing to fight for without hesitation. A line must be drawn and enforced. Succumbing to a fear of outcomes shows a decadent lack of courage and opens the door to vacillation and hesitation revealing weakness and cowardice to our enemy. Courage ensures action without hesitation no matter what the situation or cost.

Only then can we attain true freedom.

Haiku

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Fog masks the city.
I walk along Sutton Street.
I have no rain coat.
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Distant rumbling.
The summer's first thunder storm.
I am just a boy.
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On Renewing Commitment

"When force of circumstance upsets your equanimity, lose no time in recovering your self-control, and do not remain out of tune longer than you can help. Habitual recurrence to harmony will increase your mastery of it."

-Marcus Aurelius, Meditations

I have never been one who tends toward the "mastery of harmony", especially harmony of the spiritual type spoken of here by the Stoic philosopher and Roman emperor, Marcus Aurelius.

The spiritual path for me is truly like "a razor's edge" (to use a reference from the Katha-Upanishad), narrow, difficult, and painful to walk. This is even more true when I try to follow the spiritual path amongst the infinite diversions offered by modern everyday existence vice, say, the exquisite beauty, spartan environs, and ritualized existence associated with life in a Himalayan monastery. Life down here amongst the ugly and coarse certainly does not aid in understanding one's true nature unless one is armed with the years of spiritual training required to be able to see through this vulgar exterior without becoming jaded by it.

Because this path is difficult, it is easy to slip off it into the labyrinth of sensual diversion. Modern, western humanity is after all, like water: highly susceptible to the path of least resistance. Our progress has made us lazy. Sure, many of us are working longer hours, but for what? Money? A mortgage? A promotion (ie. more money)? Status? It is easy to put in 12-16 hours of work a day. What is not easy is binding oneself to a disciplined life, to control one's emotions and appetites, and to live with character and integrity.

I have neglected my martial arts practice for the past 6 weeks or so. I was recently (in Feb) diagnosed with Crohn's disease. Certainly not a life threatening condition, more of a nuisance than anything, but it has effected my self-discipline. Side effects of the disease that seem to effect me are extreme fatigue, arthritis, and abdominal pain. After a full 10-12 hour day at work, it becomes difficult to muster the energy to practice thus placing the stress of guilt on my mind for not attending. According to the professionals, undue stress will worsen my Crohn's, something I have found to be true in my case. Work is necessary. Practice is not. Therefore, practice must go. Or so the rationalization goes.

But I have found that without my martial practice, which for me cultivates a disciplined existence, life dissolves into a meaningless daily plod. Without the self-discipline acquired through martial practice, I search out other, less beneficial and often empty, ways to spend my time: watching movies, reading books or magazines, aimlessly surfing the internet, etc. Some of this is certainly worthwhile (reading Clausewitz most recently, for example), but for me, spiritual progress through a disciplined existence is hindered without rigorous daily martial practice. In other words, I need a constant reminder of the benefits of self-discipline, of walking the razors edge. As I said before, my personality (read "ego" here) is just not predisposed to a disciplined path by martial or any other means. It's predisposed to things more along the lines of drinking fine scotch whiskey, sometimes to excess, in the upscale establishments of Edinburgh, Cape Town, or Dubai, for example. It is very difficult for me to maintain self-discipline in spiritual matters, and I need a tangible measure of progress in order to push myself along. Using a martial art as a spiritual tool has helped me see that progression and the benefits that come with it, therefore driving me along this narrow path. Without it, I lose the drive and the discipline to continue. Sad but true.

I find some solace in that we who walk this disciplined spiritual path will always deviate from it. Alas, we are human and this act of deviation is a natural part of any spiritual progression. One learns about oneself and about life provided one does not stray beyond the point of no return. The real test of character is not one's conduct after straying from this path, though this certainly matters, but whether or not one recognizes their own act of straying and, if so, choses to return to the path.

Renewing commitment to a disciplined life is an essential element of growth in a life-long and committed martial or spiritual practice. Actions upon renewal can reveal the depth or shallowness of one's practice up to that point in time. A fresh look from a different perspective can often times reveal a facet of character or congruence of reality not seen before. These determinations, if heeded, can point the practitioner in a new direction aiding future growth and bring them closer to that ever elusive mastery of which Marcus Aurelius speaks.

No Quarter

Philanthropists may easily imagine there is a skillful method of disarming and overcoming an enemy without causing great bloodshed, and that this is the proper tendency of the art of war. However plausible this may appear, still it is an error which must be extirpated; for in such dangerous things as war, the errors which proceed from benevolence are the worst.

-Carl von Clausewitz, On War

I have been reading Clausewitz lately with renewed vigor, though placing "Clausewitz" and "vigor" in the same sentence smacks of incongruency, I know. Part of my fascination with the Prussian does not lie in the substance of his theories, though they certainly have their merits as time has proven, but in his analytical, almost mathematical, rigor with which he approaches the subject. I find his ability to so acutely analyze the theory and nature of war, a topic that, in my opinion, does not lend itself well to acute, non-emotional analysis, fascinating. He covers all the counter arguments and summarily dismisses the opinion of the combat illiterate through the sheer density of the analysis. Like Kant's Critique of Pure Reason, the uninitiated are not invited to the table, not due to some intellectual haughtiness, but due to unfamiliarity with the complex topic under discussion.

In other words, you had better bring a lot to the table if you are going to tackle this military magnum opus.

And here I get to my point.

War's inevitability demands its study, not just by the professionals tasked with our defense, but also by non-military members of the republic those professionals are protecting. After all, it is the individual citizen's judgment (or lack thereof in some cases), which determines the leadership of our republic. Additionally, it is the will of the republic writ large that will ultimately determine success or failure in times of war. Dwindling public support for an act of war is more likely if the process of and reason for that war is not understood. Counterinsurgency operations are a prime example. A substantial investment in time and resources is necessary for a successful counterinsurgency campaign. Western, and particularly American, culture no longer tolerates this fact. But that does not negate the veracity of it. A fact is a fact. One chooses to ignore facts at their own peril.

At this point in history, the West has a peculiar sense of superiority. We feel we are enlightened. That the ugly side of humanity is beneath us and behind us. We, through our utmost industry, civility, and intelligence, can design a social system under which war will no longer exist. A system where global peace will bathe the world in the soft light of brotherly love. A system amenable to all, based on the universal human desire of freedom. A global enlightenment is just around the corner if we can just set the conditions for its manifestation.

The depth and breadth of this intellectual dishonesty is astonishing and, quite frankly, frightening. To ignore history is to repeat it. War is an unfortunate and horrific fact of life. If it can be avoided through a mutually beneficial settlement between opponents, it should be. But do not close your eyes and try to wish it away through some aggrandized idealistic vision of how the world should be. The world is what it is. War is a part of it, therefore preparation for it and, at times, execution of it is essential. Once war becomes manifest, it is time to put away childish idealism and engage without hesitation in cold realism. To not do so shows unforgivable cowardice and outright stupidity.

In London, Islamic radicalism has shown, once again, that it is bent on the destruction of the world as we know it. We must now put away childish idealism. Compromise will solve nothing when faced with the fanatical. No quarter should be offered. You cannot reason with the unreasonable. To think you can exhibits that fatally flawed combination of arrogance and benevolence of which Clausewitz speaks.

And that is cold realism.

The Elimination of Suffering

Budo is a philosophy for living life. It is the practice of purposely facing life's suffering in order to overcome it. Suffering permeates life, and suffering for many people is very difficult to overcome. Just look at the growing rates of alcoholism, drug addiction and abuse, eating disorders, and any other unhealthy compulsion created by the stresses and emptiness of modern existence. The purpose of budo is to find meaning in one's suffering. This meaning gives the suffering purpose. With purpose, suffering becomes tolerable, even joyous, when it is overcome.

Through rigorous martial training, ones faces fear, weakness, pain, and numerous other forms of weakness and suffering in one's self. One learns to accept, and in many ways seek out, this suffering. Without it, progress does not occur. The greater the suffering one can endure and overcome, the greater the progress towards the elimination of suffering. Enduring and overcoming suffering through martial practice builds not just practical martial skills but also a quiet personal confidence. With the confidence that comes through the cultivation of martial skill, life's more mundane sufferings (ie. traffic laden commutes, long lines at the grocery store, a car that will not start, etc.) become less of a physical and spiritual burden and more of a reason to laugh at one's self and at others' rather absurd over-reaction to such trivialities.

With diligent and consistent practice, this confidence manifests itself in what martial artists from the Japanese tradition call "mushin", or "empty mind". This is the ability to keep a calm, clear mind when the body is under duress. Through mushin, suffering becomes inconsequential. There is no ego, there is no fear, to cause suffering and the martial artist is able to act without hesitation to whatever attack he may be faced with without thought as to his possible injury or death, thoughts that, if followed and/or believed, will result in suffering. A goal of the martial artist is to be able to enter mushin at will and, thus, eliminate the causes of suffering at will. This can only be attained with years of diligent and hard training, if it is ever attained.

More concretely, I practice aikido, and other martial arts, to be a better all around warfighter both technically, tactically, and morally and to cultivate my own sense of budo physically and spiritually. I believe that hard, realistic, and diligent training is necessary for this purpose. Hard, realistic training allows one to face suffering in a controlled setting and develop and test strategies for overcoming it. Continued training forges successful elements of these strategies into habits. Cultivating these successful habits helps one grow as a martial artist and as a human being and ultimately helps give suffering meaning. Once suffering has meaning, it ceases to be suffering. It inhabits its meaning, and, thus, suffering is eliminated.

Compliance vs. Choice

Aikido is a martial art whose practice is intricately woven within a very humanistic philosophy (more on this in a future post). Despite, aikido's humanistic underpinnings, it is a fighting system with very real applications provided the training is tailored to exploit these applications. My friend kahuna6 (see Kahuna International link in the side bar) makes the point in his post Archaic Pedagogy that the aikido training system is inefficient. Its attacks are telegraphed. Its techniques are difficult to execute because they assume a certain competency in martial art technique (ie. how to move, punch, throw, etc). Mired in the Eastern affinity for tradition, it cannot progress. With this point, I agree. This "archaic pedagogy" is the standard in many aikido dojos in America and elsewhere around the world as this technique of instruction is used as a vehicle for character cultivation. The training style is necessarily difficult as this is how aikido dojos, who focus primarily on human character building and not fighting, cultivate and polish their students' character. The difficult training curriculum is the adversity. But this does not train an aikidoka how to fight.

Aikido's philosophical endstates of self-defense, character cultivation, spiritual transformation, and peaceful resolution of conflict are certainly valid reasons for the practice of aikido and have their place. But in the end aikido is a martial art, a fighting system. The essential elements of aikido philosophy, noble as they may be, are hollow unless they are applied from a position of martial strength. If one is martially weak, then strength in negotiation or battle is impossible, and one must comply, whether they desire to or not, to the enemy's will. This is not aikido. True aikido is having the choice to comply or not based on one's martial skill. Knowing you have the ability to engage your enemy with force if necessary, and win, and choosing not to do so out of compassion or compromise for the sake of all involved, is very different from complying with the enemy's will out of an inability to be successful in the application of needed force.

I agree with kahuna6 that current aikido pedagogy is inefficient at training the martially minded aikidoka. This is why I recommend study of another martial art before aikido is attempted. A sound grounding in another, more physically demanding art (like muay thai, for example) provides a martial foundation for aikido development both physically and mentally and allows for a proper appreciation of the skill and time required to develop a high level of proficiency in aikido. It is very easy, due to the difficulty of applying aikido with proficiency in a martial context, to slip into "aikido as character building" by placing sole emphasis on its spiritual and ethical philosophy. This must be avoided unless one wishes to be forced to comply out of weakness, a situation no self-respecting akidoka would allow to happen.

Chasing Ghosts

I have battled with my own personal ambition for a long time. I was raised to cultivate and use ambition to achieve. Through achievement, and external recognition of that achievement, I would find satisfaction and fulfillment. The more I achieved and was recognized for that achievement, the greater my sense of satisfaction, and, thus, the greater my sense of fulfillment would become. Or so I was led to believe.

Achieving does provide a certain level of satisfaction and fulfillment. But achievement, catalyzed by ambition, can lead to more ego driven pursuits. For example, the desire to publicize one's achievements as a way to ensure others are aware, and in awe of, your accomplishments. The acquisition of wealth, luxury, or fame for personal satisfaction is another example. I have come to realize this ubiquitous and too often accepted American social paradigm leads to a life of ever-increasing emptiness and disappointment.

Most people with a high level of ambition focus on the end result of whatever achievement or task they put their mind to. If the end result does not fit within their frame of expectation, they become disappointed. If that end result exceeds their frame of expectation, they are, at a minimum, reluctantly satisfied, at a maximum, arrogant and over-confident. Ambition drives people to be results oriented. They chase the ghost of perfection becoming dissatisfied when they cannot catch it. Eventually, the process by which they attempt to attain their perfect result becomes frustrating, tiresome, or uninteresting. Yet they continue to push through it, dissatisfied and unhappy, in the vain hope of achieving their perfect result.

Aikido has taught me that perfection in life is unattainable. The point of aikido (or any martial art for that matter) is not to attain perfection in technique. It is to strive for perfection in technique. (Attaining anything close to perfection is just a bonus.) Progressively striving for perfection, in whatever endeavor you may choose, when done with proper guidance and tempering, builds (some would say "polishes") the character of the practitioner...and that is the ultimate purpose of practicing a martial art (more on this controversial point in another post).

To live a truly fulfilling life, I have learned one must enjoy this process of striving for perfection. The end result of an action or activity is relatively insignificant to the amount of effort it takes to attain it. It just simply makes more sense to glean satisfaction from the act of striving for the perfect result than to allow oneself to be disappointed by the perpetual failure to attain it.

The Beginner

I have been a serious student of the martial art aikido for almost a year. As I have progressed in my training, I have found writing about certain elements of the art and/or philosophy of aikido that I find challenging to execute or understand to be a valuable process. Not only is it cathartic when I feel that my training has plateaued, it also enables me to eventually instill, reveal, or personalize those certain elements of aikido training and philosophy that I find initially out of reach.

I have begun this blog and placed it on the web rather than in a private format in an effort to aid other aikidoists who might be grappling with similar issues. I do not presume to have all the answers. I welcome comments, questions, suggestions, and criticisms with regard to format and content provided they are constructive and relevant.