Thursday, January 1, 2009
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
Friday, July 4, 2008
Do Not Mistake Kindness for Weakness
Aikido is a budo based on the establishment of harmony from chaos. This is accomplished through the principle of take musu aiki, the spontaneous and uncontrived harmonious reaction to a situation that successfully diffuses conflict. But many martial artists look at Aikido as a weak martial form due to its primary focus on self-defense, safety, and a desire for a peaceful outcome. It is not "hard" enough and is therefore unrealistic many believe.
But do not mistake Aikido's desire for peace and harmony for a weakness. Yes, aikidoka practice softness of technique. Yes, they desire a peaceful resolution to any conflict. But this does not mean that an aikidoka cannot "go hard" if the situation warrants. And "going hard" in Aikido can be devastating. Just ask any aikidoka who has taken ukemi for their sensei and had a momentary lapse of awareness resulting in a full speed technique execution.
Do not take Aikido's kindness as a weakness. You could end up being unpleasantly surprised.
But do not mistake Aikido's desire for peace and harmony for a weakness. Yes, aikidoka practice softness of technique. Yes, they desire a peaceful resolution to any conflict. But this does not mean that an aikidoka cannot "go hard" if the situation warrants. And "going hard" in Aikido can be devastating. Just ask any aikidoka who has taken ukemi for their sensei and had a momentary lapse of awareness resulting in a full speed technique execution.
Do not take Aikido's kindness as a weakness. You could end up being unpleasantly surprised.
Monday, June 2, 2008
Follow the Teaching, Not the Teacher
I have been studying Aikido full time for just over two years. I initially started my practice back in fall of 2005 but quit shortly thereafter due to disillusionment with the Aikido culture that I was experiencing at the time. Too many of the students I practiced with worshipped our sensei.
Because Aikido is a martial art based purely on self defense with the cultivation of peace at its core, many practitioners I have met come to the art with a pacifistic mind set. Many have no idea about combat in its various forms, verbal, physical, or otherwise, and have made avoidance of it their determined position. Additionally, I have found many are drawn to the art looking for a perverted form of self-validation of their "pacifistic" views, a validation that, in their mind, proves they are superior to those less culturally "refined". They believe that just practicing the art makes them stronger. Applying it in an environment where a loss would be devastating, psychologically or physically, and not to mention deadly, does not even cross their minds. And most telling, almost all have zero leadership experience. Thus, these "aikidoka", which I believe make up a substantial number of practitioners, particularly in America, are very susceptible to "guruism", meaning that they end up following the teacher instead of following the teaching. They are so impressed by their sensei's martial abilities and philosophical pontifications that they make this unfortunate and, martially speaking, fatal mistake.
Aikido is a very difficult martial art due to its revolutionary design. Its founder, Morihei Ueshiba, was a master martial artist. He studied numerous martial arts and became a master in most that he studied. Being Japanese and living in Japan after World War II and seeing first hand the massive destruction caused by this war, he had a realization. This realization, that budo (the way of the warrior) was grounded in the safe resolution of conflict for the benefit of the combatants and society overall, underpins Aikido training and philosophy. This martial philosophy was a radical departure from the generally accepted norms of martial art philosophy at the time and throughout history, that being the application of unmitigated combative force to annihilate your enemy. Additionally, all of his students were highly proficient martial artists, if not masters, in their respective disciplines. Therefore, his audience was highly educated, the modern equivalent of PhD's.
Today, Aikido is taught to beginning martial artists as well as to master martial artists. Everyone is welcomed onto the mat in an Aikido dojo. But this openness has a flaw. Many who do step on the mat to study Aikido, in particular the beginner students, are so enthralled and persuaded by the art and its philosophy as presented by their sensei that they mistake the "teacher" for the "teaching". What is worse, is that many sensei and yudansha class (black belt and instructor level senior practitioners) allow this to happen! They become so intoxicated with the reverence with which their junior students (or kohai) hold them, that they forget the primary purpose of the practice of Aikido: the marginalization of one's ego in order to foster the betterment of the self and the world. My guess is that this is a natural side-effect of Aikido being a Japanese martial art. The Japanese culture in general is very hierarchical. You would think that Americans, with their cultural foundation of radical individualism, would be averse to such hierarchical tendancies.
The Aikido practitioner must always remember that it is the teaching that must be followed and NOT the teacher. Respect for those senior to you and for your sensei is an essential element in the etiquette of the art. But etiquette should never trump the importance of the teaching. The more senior one becomes in the practice of Aikido, the more humble they should be. Arrogance and egotism have no place in Aikido philosophy or practice. As one progresses in the art, egotism must be replaced by a strong but kind confidence whose efforts are aimed at the betterment of one's self and of those around you, particularly those not as knowledgeable or experienced in Aikido.
Strict adherence to this principle is vital in order for all aikidoka to truly realize the essential nature of Aikido philosophy and thus the essential nature of budo itself.
Because Aikido is a martial art based purely on self defense with the cultivation of peace at its core, many practitioners I have met come to the art with a pacifistic mind set. Many have no idea about combat in its various forms, verbal, physical, or otherwise, and have made avoidance of it their determined position. Additionally, I have found many are drawn to the art looking for a perverted form of self-validation of their "pacifistic" views, a validation that, in their mind, proves they are superior to those less culturally "refined". They believe that just practicing the art makes them stronger. Applying it in an environment where a loss would be devastating, psychologically or physically, and not to mention deadly, does not even cross their minds. And most telling, almost all have zero leadership experience. Thus, these "aikidoka", which I believe make up a substantial number of practitioners, particularly in America, are very susceptible to "guruism", meaning that they end up following the teacher instead of following the teaching. They are so impressed by their sensei's martial abilities and philosophical pontifications that they make this unfortunate and, martially speaking, fatal mistake.
Aikido is a very difficult martial art due to its revolutionary design. Its founder, Morihei Ueshiba, was a master martial artist. He studied numerous martial arts and became a master in most that he studied. Being Japanese and living in Japan after World War II and seeing first hand the massive destruction caused by this war, he had a realization. This realization, that budo (the way of the warrior) was grounded in the safe resolution of conflict for the benefit of the combatants and society overall, underpins Aikido training and philosophy. This martial philosophy was a radical departure from the generally accepted norms of martial art philosophy at the time and throughout history, that being the application of unmitigated combative force to annihilate your enemy. Additionally, all of his students were highly proficient martial artists, if not masters, in their respective disciplines. Therefore, his audience was highly educated, the modern equivalent of PhD's.
Today, Aikido is taught to beginning martial artists as well as to master martial artists. Everyone is welcomed onto the mat in an Aikido dojo. But this openness has a flaw. Many who do step on the mat to study Aikido, in particular the beginner students, are so enthralled and persuaded by the art and its philosophy as presented by their sensei that they mistake the "teacher" for the "teaching". What is worse, is that many sensei and yudansha class (black belt and instructor level senior practitioners) allow this to happen! They become so intoxicated with the reverence with which their junior students (or kohai) hold them, that they forget the primary purpose of the practice of Aikido: the marginalization of one's ego in order to foster the betterment of the self and the world. My guess is that this is a natural side-effect of Aikido being a Japanese martial art. The Japanese culture in general is very hierarchical. You would think that Americans, with their cultural foundation of radical individualism, would be averse to such hierarchical tendancies.
The Aikido practitioner must always remember that it is the teaching that must be followed and NOT the teacher. Respect for those senior to you and for your sensei is an essential element in the etiquette of the art. But etiquette should never trump the importance of the teaching. The more senior one becomes in the practice of Aikido, the more humble they should be. Arrogance and egotism have no place in Aikido philosophy or practice. As one progresses in the art, egotism must be replaced by a strong but kind confidence whose efforts are aimed at the betterment of one's self and of those around you, particularly those not as knowledgeable or experienced in Aikido.
Strict adherence to this principle is vital in order for all aikidoka to truly realize the essential nature of Aikido philosophy and thus the essential nature of budo itself.
Subscribe to:
Posts (Atom)
