All of us in this life walk along a path. That path is a product of our choices. What I have found in my short 38 years of life is that good choices make that path easier and more fulfilling to walk. Then the question becomes, "What are good choices?"
All of us have inside us an innate sense of what is right and what is wrong. Going against those feelings (or not having them in the first place) and choosing something that is not "right" will create discord and suffering in our lives and the lives of those around us. All of us at times have made a wrong choice whether intentionally or unintentionally. And, more than likely, we had to live with the painful or embarrassing consequences of that choice.
Sometimes, we do not immediately recognize when we fall off this path by making a poor choice. It might take awhile to see the consequences of our actions. But once we see those consequences (usually in the form of increased suffering in our life or the life of those around us) and recognize the mistakes we have made which caused those consequences, we must acknowledge personal responsibility for those mistakes and resolve ourselves to climb back onto the honorable path. Eventually, we learn that making poor choices and falling off this path is not worth the pain and suffering it causes. This realization is key and is a turning point in our personal development as martial artists and as people.
On the mat when we practice aikido techniques, if we make the wrong choice we can immediately see the result usually in the form of tension or struggle or, in the worst case, an injury. During practice, it is up to each and every one of us to recognize tension and struggle and adjust ourselves to relieve it. Do not wait for your partner to change. You must adapt to whatever situation your partner presents. This does not mean to give in and succumb. It just means to find a way around the problem that does not cause additional struggle and pain and is beneficial to both sides.
Always remember that aikido is not about "winning". It is about a mutually beneficial solution. This is why we do not teach how to break arms, necks, or joints. This is also why we don not have competitions. The art of aikido is in harnessing the energy of violence and using it for constructive purposes. In aikido, our constructive purpose is to use this energy to end the violence in a calm and controlled manner. To do so is to manifest, through the techniques of aikido, an honorable character. This is the goal of our physical practice and the external manifestation of our honorable path. You should think about this daily and make it your goal every practice.
Will we occasionally fall off this honorable path? Absolutely. We are human. But to recognize when we have stepped off it and to resolve ourselves to step back on it is the ultimate goal of our training and our life. This is how we develop our character. Through daily practice, aikido helps us develop the skills necessary for this recognition.
There is no destination with life's path. It is the journey along the path and how you conduct it that counts. Owning up to our mistakes is a sign of integrity and honor. Learning from our mistakes is a sign of maturity and wisdom.
Thus, the path becomes easier and more fulfilling to walk for us and those around us.
Sunday, January 25, 2009
Wednesday, January 7, 2009
Kindness Is Not Weakness
One idea that many beginners have is "Aikido seems too nice and too soft to be a valuable martial art in reality. This can never work." This thought usually comes from two things: 1) the difficulty which beginners have at developing a level of proficiency in the art, and 2) the fact that aikido teaches to resolve conflict through non-violence or at the most, controlled but safe violence, a skill that is counterintuitive to our instinctual reaction to meet violence with violence.
But what I tell beginners who hold these ideas is: "Never mistake kindness for weakness." Just because someone is kind to you does not mean that they are also weak, in character or in body.
When practicing any form of budo, we must always cultivate the self while moving along two different but parallel paths. The first and most obvious path is the physical form of the budo we practice. In our case, this is the physical practice of aikido. On the mat, we work to develop our bodies physically. We learn how to protect ourselves when we fall, we learn how to move our feet, hips, and hands, and in general how to control our body in relation to our opponent in a violent situation. This practice helps us develop the physical form of budo and is done to element bodily weakness and cultivate strength, flexibility, and agility.
Parallel to this physical development and just as important is the development of our mind and our worldview into one that is infused with kindness. In this mental development, we focus on three elements: 1) control of our mind through the disciplining of our desires, 2) calming our mind during times of mental and physical excitation (violence, for example), and 3) cultivating a sense of oneness with the world around us. By cultivating these principles, we consider everything in a situation and its impact on ourselves and, just as importantly, the impact on our partner. We learn not to only focus on the impact to ourselves, a very selfish and potentially dangerous worldview. As such, our budo becomes much more humanistic.
This last element is especially important. If we cultivate a sense of oneness with the world around us, we begin to develop a very personal sense of responsibility in everything that we do. Why add additional suffering to the world just to make ourselves (seemingly) suffer less? To do so will not ultimately reduce our level of suffering. To think so is nothing but egotistical self-indulgence. Cultivating a deep sense of personal responsibility to the world around us will begin to change how we treat the world and everything in it. For example, when we begin to realize that everything we do has an impact on everyone else around us, we then feel a deep sense of personal responsibility to make everything around us better for us and those around us since, ultimately, everyone is born the same, suffers the same, and dies the same.
To develop these two paths in synchronicity is of utmost importance. History is littered with the legends of martyrs who refused to fight back on a principle of humanity and peace for its own sake. What good is a philosophy of peace if it results in an unnatural death? Who will then be there to carry it forward?
It is admirable to be kind. We should all be kind and do everything possible to cultivate a kind manner in all things. But when faced with death, kindness by itself can only take you so far. We must be prepared to enter fully into violent conflict to protect ourselves and those around us if necessary. But this does not mean that we are not kind during violent conflict. I know this sounds contradictory, but it is not. When we use violence infused with kindness, we attack an opponent's attitude vice their body. We attempt to influence rather than to injure. Using the controlled violence of aikido techniques tempered with our deep sense of personal responsibility to everything in this world allows us to reconcile what seems to be a contradiction: kind violence. It allows us to successfully diffuse violence rather than to escalate it.
Thus, we should always remember in both our physical practice and our mental practice of our chosen budo that weakness is not a necessary condition of kindness. In fact, kindness should become a necessary condition of our strength.
If we practice this way, we can never go wrong.
But what I tell beginners who hold these ideas is: "Never mistake kindness for weakness." Just because someone is kind to you does not mean that they are also weak, in character or in body.
When practicing any form of budo, we must always cultivate the self while moving along two different but parallel paths. The first and most obvious path is the physical form of the budo we practice. In our case, this is the physical practice of aikido. On the mat, we work to develop our bodies physically. We learn how to protect ourselves when we fall, we learn how to move our feet, hips, and hands, and in general how to control our body in relation to our opponent in a violent situation. This practice helps us develop the physical form of budo and is done to element bodily weakness and cultivate strength, flexibility, and agility.
Parallel to this physical development and just as important is the development of our mind and our worldview into one that is infused with kindness. In this mental development, we focus on three elements: 1) control of our mind through the disciplining of our desires, 2) calming our mind during times of mental and physical excitation (violence, for example), and 3) cultivating a sense of oneness with the world around us. By cultivating these principles, we consider everything in a situation and its impact on ourselves and, just as importantly, the impact on our partner. We learn not to only focus on the impact to ourselves, a very selfish and potentially dangerous worldview. As such, our budo becomes much more humanistic.
This last element is especially important. If we cultivate a sense of oneness with the world around us, we begin to develop a very personal sense of responsibility in everything that we do. Why add additional suffering to the world just to make ourselves (seemingly) suffer less? To do so will not ultimately reduce our level of suffering. To think so is nothing but egotistical self-indulgence. Cultivating a deep sense of personal responsibility to the world around us will begin to change how we treat the world and everything in it. For example, when we begin to realize that everything we do has an impact on everyone else around us, we then feel a deep sense of personal responsibility to make everything around us better for us and those around us since, ultimately, everyone is born the same, suffers the same, and dies the same.
To develop these two paths in synchronicity is of utmost importance. History is littered with the legends of martyrs who refused to fight back on a principle of humanity and peace for its own sake. What good is a philosophy of peace if it results in an unnatural death? Who will then be there to carry it forward?
It is admirable to be kind. We should all be kind and do everything possible to cultivate a kind manner in all things. But when faced with death, kindness by itself can only take you so far. We must be prepared to enter fully into violent conflict to protect ourselves and those around us if necessary. But this does not mean that we are not kind during violent conflict. I know this sounds contradictory, but it is not. When we use violence infused with kindness, we attack an opponent's attitude vice their body. We attempt to influence rather than to injure. Using the controlled violence of aikido techniques tempered with our deep sense of personal responsibility to everything in this world allows us to reconcile what seems to be a contradiction: kind violence. It allows us to successfully diffuse violence rather than to escalate it.
Thus, we should always remember in both our physical practice and our mental practice of our chosen budo that weakness is not a necessary condition of kindness. In fact, kindness should become a necessary condition of our strength.
If we practice this way, we can never go wrong.
Thursday, January 1, 2009
Chudo
Chudo is Japanese for "the middle way". We should always try to manifest chudo through our aikido. To manifest chudo in aikido is the ultimate physical goal of aikido. By doing so, your technique will be light and flowing, not heavy and stilted. No matter whether you are receiving the technique (uke) or executing the technique (nage), you should try and maintain chudo with your partner. Each of you should work towards this goal as you practice.
But chudo also has a philosophical manifestation.
As human beings, we view the world through the prism of dualism. Light/Dark, yes/no, strong/weak, push/pull, happy/sad, good/evil, etc. The world moves in natural cycles of extremes. The cycle of a day naturally moves from light to dusk to dark to dawn to light and on and on. Seasons move in cycles of hot and cold. Weather moves in cycles of sunshine and rain. It is the contrasting nature of this dualism that informs our worldview with perspective and contrast.
Though this dualistic distinction can be useful to our worldview, it can also be detrimental. Instead of working within the cycles of nature, many times we, through the misguided use of our reason and ego, try to fight against them. For example, when someone pushes us, we push back. When someone does something bad to us, we look for revenge by doing something bad to them. Though these reactions seem natural, they actually add to the chaos in the world by fighting against what is natural. It is like trying to swim upstream.
One must remember that without pain one would not experience pleasure. Without periods of sadness one would not experience periods of joy. These cycles are natural and should not be resented or avoided. One could not exist without the other. This is what I meant when I say:
"Nothing in life is special because all of life is special. Nothing in life is common because all of life is common. Because of this, the special and the common are the same."
This does not mean we just sit back and allow ourselves to be taken advantage of by the inequities of life. We must engage and blend with that which is at odds with us in order to help dissipate it. This is at the heart of aikido. We use what we learn in the dojo to engage violence or confrontation, whether it is verbal or physical, blend with it, and help bring it to a non-violent conclusion.
We should try and seek chudo in our aikido and, ultimately, in our life. In doing so, we begin to understand why we experience pleasure and pain, why we experience gain and loss, and why we experience suffering in general. By understanding the interplay of these opposites and their existential relationship to one another through our aikido practice, we gain a greater appreciation for, and a more robust ability to control, our reactions to the vicissitudes of life outside the dojo. We can then begin to live in accordance with these natural cycles and our sense of suffering will naturally begin to dissipate. Thus we will live in harmony with the world as it is and not how we wish it to be.
This is living in chudo.
But chudo also has a philosophical manifestation.
As human beings, we view the world through the prism of dualism. Light/Dark, yes/no, strong/weak, push/pull, happy/sad, good/evil, etc. The world moves in natural cycles of extremes. The cycle of a day naturally moves from light to dusk to dark to dawn to light and on and on. Seasons move in cycles of hot and cold. Weather moves in cycles of sunshine and rain. It is the contrasting nature of this dualism that informs our worldview with perspective and contrast.
Though this dualistic distinction can be useful to our worldview, it can also be detrimental. Instead of working within the cycles of nature, many times we, through the misguided use of our reason and ego, try to fight against them. For example, when someone pushes us, we push back. When someone does something bad to us, we look for revenge by doing something bad to them. Though these reactions seem natural, they actually add to the chaos in the world by fighting against what is natural. It is like trying to swim upstream.
One must remember that without pain one would not experience pleasure. Without periods of sadness one would not experience periods of joy. These cycles are natural and should not be resented or avoided. One could not exist without the other. This is what I meant when I say:
"Nothing in life is special because all of life is special. Nothing in life is common because all of life is common. Because of this, the special and the common are the same."
This does not mean we just sit back and allow ourselves to be taken advantage of by the inequities of life. We must engage and blend with that which is at odds with us in order to help dissipate it. This is at the heart of aikido. We use what we learn in the dojo to engage violence or confrontation, whether it is verbal or physical, blend with it, and help bring it to a non-violent conclusion.
We should try and seek chudo in our aikido and, ultimately, in our life. In doing so, we begin to understand why we experience pleasure and pain, why we experience gain and loss, and why we experience suffering in general. By understanding the interplay of these opposites and their existential relationship to one another through our aikido practice, we gain a greater appreciation for, and a more robust ability to control, our reactions to the vicissitudes of life outside the dojo. We can then begin to live in accordance with these natural cycles and our sense of suffering will naturally begin to dissipate. Thus we will live in harmony with the world as it is and not how we wish it to be.
This is living in chudo.
Bias
All beginning students bring biases with them. That is only natural. But the amount they bring and the extent to which they infuse them into practice is different. Many beginners will want to "challenge" the art and the techniques. They will say, "Yeah, but if I do this...." to everything the instructor shows or to everything their partner does. These are the hardest students to train, but at the same time they are the ones who need the training the most. There is nothing wrong with challenging the art, but there is a time and place for it.
Many students have previous martial arts training either formal or military. It is understandable that they "default" to this training while on the mat. Muscle memory in many ways forces them in that direction. But to progress in aikido, one must throw all of that training away. Even in aikido, as you progress, one must continue to throw the training away. Get rid of all the "ideas" of what aikido is about.
This leads to us mushin. Mushin is something very difficult to understand and even more difficult to implement. But here are some thoughts...
Everything that comes into us from the world should go back out exactly the same with no modification. This is to live naturally. Usually our views of the world, provided to us through our sense perception (site, hearing, taste, etc) get modified by the "filter" of our life experience. After going through this filter, our perceptions then get processed by our consciousness into the way we view the world. Some of this is good. For example, we all know that it is not good to place our hand on a hot stove.
But some life experience, through a lack of natural understanding, mutates into ego driven biases and prejudices whose sole purpose is to make ourselves feel special and are not necessarily grounded in anything resembling natural truth. For example, "I went to Harvard therefore I am smarter than you," or "I make more money therefore I am better than you." These are extreme examples but valid nonetheless. To live without these types of world dividing biases takes 1) recognition that we have them, and, 2) discipline to keep them at bay as they will always want to creep up into our worldview. The vast majority of people do not want to face these biases because to do so would undermine the entire foundation upon which they have built their life and sense of self worth. What they unfortunately do not see or understand is that this foundation is hollow and vulnerable to collapse under the weight of life's pressures (look at the alarming rates of addiction and/or substance abuse, for example). This weakness can be overcome with the right direction and effort but it takes work and time and most people do not want to take the time or put in the work for results that they do not understand and therefore do not value.
Our minds should "reflect the world as a mirror". We should represent, through our actions and character, how the world actually is in its raw form. In other words, as naturally as possible. Gaining an understanding of mushin will open our senses up to the world as it is and not how we wish it to be. Then we can tear down that hollow foundation and replace it with a solid one that can, through the force of validity, withstand life's pressures.
To understand this concept, reorient your life to it, and apply it can have dramatic consequences. One manifestation of this understanding is a much more natural and flowing aikido. It is only when we stop to analyze our aikido through the crusted filter of personal bias that has built up over the years that our flow stops and becomes stilted. Beginner's (and even some advanced practitioners who have yet to gain sufficient control over their ego) experience this interrupted flow and stiltedness every practice. Our goal through aikido is to slowly but thoroughly clean and then eliminate that filter. To do so will allow us to see the world as it is and not how we wish it to be.
This idea is much better stated by English poet William Blake from his poem The Marriage of Heaven and Hell: "If the doors of perception were cleansed everything would appear to man as it is, infinite. For man has closed himself up, till he sees all things through narrow chinks of his cavern."
Many students have previous martial arts training either formal or military. It is understandable that they "default" to this training while on the mat. Muscle memory in many ways forces them in that direction. But to progress in aikido, one must throw all of that training away. Even in aikido, as you progress, one must continue to throw the training away. Get rid of all the "ideas" of what aikido is about.
This leads to us mushin. Mushin is something very difficult to understand and even more difficult to implement. But here are some thoughts...
Everything that comes into us from the world should go back out exactly the same with no modification. This is to live naturally. Usually our views of the world, provided to us through our sense perception (site, hearing, taste, etc) get modified by the "filter" of our life experience. After going through this filter, our perceptions then get processed by our consciousness into the way we view the world. Some of this is good. For example, we all know that it is not good to place our hand on a hot stove.
But some life experience, through a lack of natural understanding, mutates into ego driven biases and prejudices whose sole purpose is to make ourselves feel special and are not necessarily grounded in anything resembling natural truth. For example, "I went to Harvard therefore I am smarter than you," or "I make more money therefore I am better than you." These are extreme examples but valid nonetheless. To live without these types of world dividing biases takes 1) recognition that we have them, and, 2) discipline to keep them at bay as they will always want to creep up into our worldview. The vast majority of people do not want to face these biases because to do so would undermine the entire foundation upon which they have built their life and sense of self worth. What they unfortunately do not see or understand is that this foundation is hollow and vulnerable to collapse under the weight of life's pressures (look at the alarming rates of addiction and/or substance abuse, for example). This weakness can be overcome with the right direction and effort but it takes work and time and most people do not want to take the time or put in the work for results that they do not understand and therefore do not value.
Our minds should "reflect the world as a mirror". We should represent, through our actions and character, how the world actually is in its raw form. In other words, as naturally as possible. Gaining an understanding of mushin will open our senses up to the world as it is and not how we wish it to be. Then we can tear down that hollow foundation and replace it with a solid one that can, through the force of validity, withstand life's pressures.
To understand this concept, reorient your life to it, and apply it can have dramatic consequences. One manifestation of this understanding is a much more natural and flowing aikido. It is only when we stop to analyze our aikido through the crusted filter of personal bias that has built up over the years that our flow stops and becomes stilted. Beginner's (and even some advanced practitioners who have yet to gain sufficient control over their ego) experience this interrupted flow and stiltedness every practice. Our goal through aikido is to slowly but thoroughly clean and then eliminate that filter. To do so will allow us to see the world as it is and not how we wish it to be.
This idea is much better stated by English poet William Blake from his poem The Marriage of Heaven and Hell: "If the doors of perception were cleansed everything would appear to man as it is, infinite. For man has closed himself up, till he sees all things through narrow chinks of his cavern."
Recognize Ego
One should never struggle with their partner. An attitude of mutual cooperation is necessary for improvement. If one relaxes and flows like water, it is easier to go around your partner's attack vice straight into it. Thus the struggling is avoided.
This thought should be carried with you everywhere you go. This does not mean to shrink away from conflict. But one should not seek it out either. Our ego loves conflict. It validates our ego, helps to prop it up, and adds to its growth. In Aikido, we wish to reverse the ego's growth.
Aikido (and any budo for that matter) is first a tool for development of the character and elimination of the ego. It is a martial art second. The first step to eliminating the ego is recognizing the ego. If you recognize the ego, you can begin to understand the affect ego has on you. Once you understand this affect, you can begin to control the ego. Once the ego is controlled, it can begin to be eliminated.
One of the reasons we practice aikido techniques is that they bring out our ego and expose it for all to see (especially in the early stages of one's practice). Continued daily practice in the spirit of cooperation with our partner will begin the long process of chipping away at the ego that has hardened around us over all of our years. Once this chipping away gains momentum, one will begin feeling much freer, lighter, and happier.
This path is long, narrow, and difficult to walk, but the result is mastery of the self and a more refined and honorable character.
This thought should be carried with you everywhere you go. This does not mean to shrink away from conflict. But one should not seek it out either. Our ego loves conflict. It validates our ego, helps to prop it up, and adds to its growth. In Aikido, we wish to reverse the ego's growth.
Aikido (and any budo for that matter) is first a tool for development of the character and elimination of the ego. It is a martial art second. The first step to eliminating the ego is recognizing the ego. If you recognize the ego, you can begin to understand the affect ego has on you. Once you understand this affect, you can begin to control the ego. Once the ego is controlled, it can begin to be eliminated.
One of the reasons we practice aikido techniques is that they bring out our ego and expose it for all to see (especially in the early stages of one's practice). Continued daily practice in the spirit of cooperation with our partner will begin the long process of chipping away at the ego that has hardened around us over all of our years. Once this chipping away gains momentum, one will begin feeling much freer, lighter, and happier.
This path is long, narrow, and difficult to walk, but the result is mastery of the self and a more refined and honorable character.
Keiko
The philosophical focus of our practice is elimination of the ego. In the words of Epictetus, a Greek Stoic philosopher (AD. 55–AD. 135):
"Freedom is secured not by the fulfilling of one's desires, but by the removal of desire."
The ego is the root of all of our desires. How does our ego show itself in practice? One example is frustration. Aikido is difficult and frustration (and in its extreme form, anger) is a common reaction from beginner's. I suffered through it myself. Everyone wants to do well and the desire to do well causes the pain of frustration and anger when one's expectation of "well" is not met. Many people will quit because of such feelings. But remember that the process of learning is itself a test of character.
The solution? Do not put so much pressure on yourself to do well. Many Western students want proficiency immediately. This is an unintended consequence of our instant gratification culture. Immediate proficiency will not happen, so do not focus on it. By putting such pressure on yourself, you become tight and inflexible both in the body and in your mind. This will do nothing but impede your progress. Come to class with no expectations. What is important is daily practice (keiko, in Japanese). This will get you where you want to go both physically and mentally.
Just practice. That is all you need.
"Freedom is secured not by the fulfilling of one's desires, but by the removal of desire."
The ego is the root of all of our desires. How does our ego show itself in practice? One example is frustration. Aikido is difficult and frustration (and in its extreme form, anger) is a common reaction from beginner's. I suffered through it myself. Everyone wants to do well and the desire to do well causes the pain of frustration and anger when one's expectation of "well" is not met. Many people will quit because of such feelings. But remember that the process of learning is itself a test of character.
The solution? Do not put so much pressure on yourself to do well. Many Western students want proficiency immediately. This is an unintended consequence of our instant gratification culture. Immediate proficiency will not happen, so do not focus on it. By putting such pressure on yourself, you become tight and inflexible both in the body and in your mind. This will do nothing but impede your progress. Come to class with no expectations. What is important is daily practice (keiko, in Japanese). This will get you where you want to go both physically and mentally.
Just practice. That is all you need.
Strength
Always remember a primary goal of practice: to develop in one's self an alternative reaction when faced with conflict or violence so that one can diffuse violence, not escalate it. An aikidoka must become comfortable with conflict and violence and in the act of diffusing it. This does not mean one should seek out or instigate conflict. If no choice is given and violence or conflict is inevitable, one must face that conflict with a calm, clear mind (mushin - "empty mind", in Japanese) to successfully diffuse it. Letting emotion (anger, fear, etc) get the best of you will do nothing but escalate the conflict, something nobody truly wants.
Always remember that strength allows peace to be a choice. Choosing a peaceful resolution to a conflict from a position of strength allows you to target your enemy's attitude, not his body or his life. This is very important to remember.
Always remember that strength allows peace to be a choice. Choosing a peaceful resolution to a conflict from a position of strength allows you to target your enemy's attitude, not his body or his life. This is very important to remember.
Blend
As is the key with all Aikido techniques, stealing the attackers balance by accepting the attack and allowing them to overextend is how you develop softness of technique. If you find that you are struggling against the weight or strength of your partner, then you are not going "deep" enough, ie. you are not accepting the attack deeply and blending with the attack deep enough. This shallow reaction is natural in the beginning. Do not let it frustrate you. Just become aware of it and focus on entering deeply almost to the point of exaggeration. This will help you naturally embody a deep blend with your opponent.
Mushin
Takuan Soho, the famous Japanese Zen master describes mushin this way in his book, "The Unfettered Mind" :
"The mind must always be in the state of 'flowing,' for when it stops anywhere that means the flow is interrupted and it is this interruption that is injurious to the well-being of the mind. In the case of the swordsman, it means death. When the swordsman stands against his opponent, he is not to think of the opponent, nor of himself, nor of his enemy's sword movements. He just stands there with his sword which, forgetful of all technique, is ready only to follow the dictates of the subconscious. The man has effaced himself as the wielder of the sword. When he strikes, it is not the man but the sword in the hand of the man's subconscious that strikes."
Ego chains (or "fetters" in Takuan-san's words) the mind when faced with an enemy. Ego desires self-preservation and thus is the root of fear. Fear stops the natural flow of the mind and impedes the actions that result from that natural flow. In extreme situations, this can result in a paralysis of fear and ultimately can result in death under some circumstances. A more benign example is "stage fright". Some people become paralyzed with fear when they have to speak in front of a crowd. Why is that? Because they are afraid of being negatively judged and critiqued by fellow human beings. The exact same thing can happen in combat or under any kid of stress. Very few of us can rise to the occasion. Most of us fall to our level of training when faced with a stressful situation. In Aikido, we look to raise our level of training so we do not fall as far.
Ego drives and is the root of this paralyzing fear. Eliminate the ego and the fear is gone. This is done through cultivating mushin everyday.
"The mind must always be in the state of 'flowing,' for when it stops anywhere that means the flow is interrupted and it is this interruption that is injurious to the well-being of the mind. In the case of the swordsman, it means death. When the swordsman stands against his opponent, he is not to think of the opponent, nor of himself, nor of his enemy's sword movements. He just stands there with his sword which, forgetful of all technique, is ready only to follow the dictates of the subconscious. The man has effaced himself as the wielder of the sword. When he strikes, it is not the man but the sword in the hand of the man's subconscious that strikes."
Ego chains (or "fetters" in Takuan-san's words) the mind when faced with an enemy. Ego desires self-preservation and thus is the root of fear. Fear stops the natural flow of the mind and impedes the actions that result from that natural flow. In extreme situations, this can result in a paralysis of fear and ultimately can result in death under some circumstances. A more benign example is "stage fright". Some people become paralyzed with fear when they have to speak in front of a crowd. Why is that? Because they are afraid of being negatively judged and critiqued by fellow human beings. The exact same thing can happen in combat or under any kid of stress. Very few of us can rise to the occasion. Most of us fall to our level of training when faced with a stressful situation. In Aikido, we look to raise our level of training so we do not fall as far.
Ego drives and is the root of this paralyzing fear. Eliminate the ego and the fear is gone. This is done through cultivating mushin everyday.
Contemplation
An important part of your daily practice (or kieko in Japanese) is contemplation and meditation. One should reflect daily on one's life and how one is living it. It is also important to reflect on death and how one will face it. Death will come to us all. It does not discriminate. It does not matter how we die. What does matter is how we face death. One should be able to face death with mushin (empty mind) and the courage and comfort that comes with mushin. Most people regard death with fear and speak about it in hushed tones if they even speak about it at all. This does nothing to but mystify death and make it something that seems outside of our ability to understand and face.
You may not be able to control how and when you die, but you can certainly control how you will face it when it comes. Reflect long and deep on this and any fear of death you have will evaporate.
You may not be able to control how and when you die, but you can certainly control how you will face it when it comes. Reflect long and deep on this and any fear of death you have will evaporate.
The Purpose of Training
Practice of the techniques in aikido has a two-fold purpose: to develop calm-minded martial superiority and to cultivate an extraordinary character. They go hand-in-hand and it is a lifelong process. When on the mat, if you concentrate on cultivating your character by ensuring the safety of your partner and working with them in a spirit of cooperation, martial superiority will spring forth as a natural occurrence.
Tao
Tao is the inexpressible nature of the universe and it's unfolding. Though Tao cannot be expressed in words, it can be understood and its principles can be lived. The Chinese character for Tao shows a person walking along a path. One universal and understandable expression of Tao is that each of us walks along a path in life that is a result of our actions and choices.
In the West, we are raised to believe that, as we walk this path, if we choose to achieve and collect the exceptional things in life, we will become exceptional ourselves and our life will be more meaningful and special in our eyes and in the eyes of others. Eventually, if we follow this philosophy long enough and to its natural conclusion, we come to believe that what we own and achieve defines and validates us as a person. We begin to feel special because of what we have collected and what we have achieved, that we are better than our fellow human beings. This is a trap set by our natural tendencies towards desire. Once caught in it, one's life becomes meaningless and out of control. Look no further than the immense unhappiness that affects many of the stars that populate Hollywood.
"If you think that following Tao is to mount and ride on dragons and cranes, you would be better off walking."*
If you think that life is about achieving great things, you will never reach what you desire. There is no end to want and no end to achievement. There is always something new to have and something new to achieve. At the same time, there is nothing wrong with having what you want and achieving great things as long as it is not used to validate one's self and one's life. Achievement needs to be kept in perspective and not used to make one feel special. "You would be better off walking" amongst your fellow man. Help lift them up and, in so doing, achieve great things together.
Nothing in life is special because all of life is special. Nothing in life is common because all of life is common. Because of this, the special and the common are the same.
To live this way is to express the ultimate principle of Tao and thus to reveal the meaning and purpose of this life.
*From Everyday Tao by Deng Ming-Dao
In the West, we are raised to believe that, as we walk this path, if we choose to achieve and collect the exceptional things in life, we will become exceptional ourselves and our life will be more meaningful and special in our eyes and in the eyes of others. Eventually, if we follow this philosophy long enough and to its natural conclusion, we come to believe that what we own and achieve defines and validates us as a person. We begin to feel special because of what we have collected and what we have achieved, that we are better than our fellow human beings. This is a trap set by our natural tendencies towards desire. Once caught in it, one's life becomes meaningless and out of control. Look no further than the immense unhappiness that affects many of the stars that populate Hollywood.
"If you think that following Tao is to mount and ride on dragons and cranes, you would be better off walking."*
If you think that life is about achieving great things, you will never reach what you desire. There is no end to want and no end to achievement. There is always something new to have and something new to achieve. At the same time, there is nothing wrong with having what you want and achieving great things as long as it is not used to validate one's self and one's life. Achievement needs to be kept in perspective and not used to make one feel special. "You would be better off walking" amongst your fellow man. Help lift them up and, in so doing, achieve great things together.
Nothing in life is special because all of life is special. Nothing in life is common because all of life is common. Because of this, the special and the common are the same.
To live this way is to express the ultimate principle of Tao and thus to reveal the meaning and purpose of this life.
*From Everyday Tao by Deng Ming-Dao
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