A Blink of The Eye

Editor’s note: This article originally appeared in the September 1st edition of El Budoka magazine. Click here to read the Spanish version: En Un Abrir Y Cerrar De Ojos

A Blink of The Eye

Often times during the Sengoku period of civil wars in Japan, invading armies would take over towns. In one town, all the villagers fled before the army arrived except for a Zen priest. Curious, the general of the army paid him a visit. Upon meeting, the Zen priest, paid the famous and feared general no more respect than usual and didn’t seem to look at him at all. In anger, the general reached for his sword and said, “You fool, don’t you realize that the man in front of you could run you through without blinking an eye!” Unmoved, the Zen priest calmly replied, “Don’t you realize that the person before you can be run through without blinking an eye?” Impressed, the general withdrew his troops and spared the town.

The reason why the general was impressed was because the story demonstrated the priest’s willingness to be unmoved by the threat of attack. The priest’s statement showed that “the eyes are the true index of the heart” or mewa kuchi hodo mono wo iu (目は口ほどに物を言う). Understanding this, the general knew that the priest was someone that should be revered rather than destroyed.

In Japanese swordsmanship, the eyes are an important aspect that needs to be developed. In Kendo, the neutral stance is referred to as seigan no kamae (正眼の構) which commonly translates as“correct eye stance” but most think it means “to aim at the eyes.” On a certain level it does, because aiming at the eyes is a psychological trick used an attempt to overwhelm the opponent. However, to efficiently aim at the eyes, we also have to not look into their eyes.

In the old days, they used to say, “Never stare into your opponent’s eyes.” The reason was because it was thought that an opponent could hypnotize us with their eyes. This so called hypnotism would cause us to lose focus for a split second and miss the opponents advancement or attack.

There is some truth to not staring. Hardening our eyes as we stare causes our eyes to dry out which causes us to blink. Blinking is a natural reflex which our body does unconsciously to keep our eyes lubricated. It is thought that an average blink lasts somewhere between 0.10 and 0.40 seconds. In modern sports performance, it is thought that conscious movement happens somewhere around 0.20 seconds and subconscious movement can be as fast as 0.08 seconds. Thus, a person who has trained reactions could attack us within the interval of a blink of the eye.

This begs the question, “Where should we look?” However, the question isn’t where should we look but rather how we should be looking.

In swordsmanship there is something called enzan no metsuke (遠山の目付) or “Looking at a distant mountain.” If we only look at what is in front of us like hands or weapons, then we can be tricked with feigns, tricks, or misdirections. To achieve enzan no metsuke, we have to unfocus our eyes so that we can “see” the entire mountain. When we unfocus our eyes, our eyes become wider and our eyes are able to pick up movement more efficiently.

In the eye there are cones and rods. Cones are sensitive to color and are needed for sharper vision. Rods are sensitive to movement and changes in brightness. The retina covers the entire back of the eye and has more rods than cones. In the center of the eye, where the fovea is, there are more cones than rods. When we unfocus our eyes, our eyes widen exposing more rods. It is thought that information from our peripheral vision is processed about 25% faster than information received from our focused vision. In self-defense situations, Furuya Sensei advised us to turn our heads slightly to one side or situate our bodies at angle to our opponents. Doing this, exposes more of the retina and enables us to pick up movement faster which will hopefully give us an advantage when we are being attacked.

Another thing that naturally happens when we unfocus our eyes is that it causes our minds to lower into a subconscious state. Here, as stated before, being in a subconscious state enables us to be around 0.12 seconds faster in reaction time. Getting into a subconscious state allows our minds to act mindfully and appropriately without being held back by judgement, tricks, or emotion.

In the old days, it was thought that a good swordsman had superhuman powers like tengentsuu (天眼通) or “clairvoyance” because they could sense an opponent’s attack. However, tengentsuu might mean “clairvoyance” but it is just a skill. In sports performance, this seemingly clairvoyance is merely the link between the eyes, subconscious states, and athletic performance which is called quiet eye. When athletes are “in the zone”, they are often accessing their peripheral awareness which allows them to see and react quicker than usual. The quiet eye is not only about where or how the player is looking but also how they process information. In a 2015 article in the Atlantic, David Kohn wrote, “Using eye-tracking technology, researchers have found that locking onto the relevant stimulus during the right time frame—typically the few hundred milliseconds before, during and after the movement—greatly improves your chances of success.” When talking about the quiet eyes, Exeter psychologist Sam Vine said, “The difference in focus time between a beginner and an expert is as small as a fifth of a second.”

Unfocusing our eyes so that we can pick up movement faster is just a skill. It is like looking at one of those blurry 3D pictures. In order to see the hidden picture, we have to relax the muscles in our eyes. Relaxing will expand our field of vision which will allow us to pick up movement faster and it will slightly blur the face of our opponent so that they cannot hypnotize us and lead us astray.

Our eyes are not only a tool but can also be a weapon. It is said that a great swordsman can cut you down with their glance. Supposedly, when we look at someone, we see their whole face but don’t necessarily see their eyes. That is why, when meeting people, our parents have repeatedly chided us to “look them in the eyes when you address them.” To cut someone down with your eyes you have to look through them through their eyes as they stare back at you. It was thought that by doing this with true intention, one could cause them to get scared or at least momentarily waver because you are able to see what is truly in their hearts. This is hard to do with a weaker opponent because they will most likely become uncomfortable and look away in response. Either way, when you look through them, you step forward and cut them down while they are momentarily distracted.

Shakespeare wrote, “The eyes are the windows to the soul.” Perhaps that is why the general spared the priest. Either the general could see the priest’s level of development by looking at his eyes or the priest looked through the general’s eyes. Regardless, the general knew that not even killing the priest would cause him to change his mind.

The best martial artists’ inner development is more important than their outer development. The developed martial artist knows that their eyes can be a weapon or give them away in a blink of an eye. That is why good martial arts not only trains their bodies, but their eyes as well.

Never Static

The best Aikidoists are never static.

The crux of Aikido training is movement. In Aikido, we don’t block attacks; we defeat our opponents with movement. This is proactive rather than reactive. At the tachiai (立ち会い) or “the initial moment of contact”, we are supposed to be in motion. Being in motion enables us to not absorb the attacker’s energy but simultaneously find the tipping point and utilize their energy or momentum for our own purposes.

In class, beginners typically start from static with grabbing attacks where there is no movement at the moment of attack. This is done intentionally because it helps to teach the student proper spacing. This also teaches them how to overcome strong grabbing attacks and this method helps them to develop strength, balance, and poise. Later on, the attacks become more dynamic and striking attacks are introduced. The student takes the proper spacing that they learned statically and applies them dynamically. Here, they use movement to thwart their opponent’s attack. Since the attacker was in motion, it is easier to take their balance and use their momentum against them. This is where our movement starts to “look like” Aikido. From the outside looking in, it may seem as if the trained Aikidoist is waiting to be attacked. Even though our bodies might not be in motion, our minds are already moving.

Here, static or dynamic becomes a state of mind. In meditation, we don’t attempt to stop our minds from thinking. Instead, we allow our minds to think but don’t place any importance on any one thought and just let the thoughts go by. In a sense, our minds are like the opponent, and we move past their thoughts, not allowing ourselves to get caught up with any one attack. In swordsmanship, this is called the non-abiding mind.

A dynamic mind is about having the mindset of constant development or improvement. This is a different mindset than fixing what is broken. On a certain level, fixing has a negative connotation and that is dangerous because negativity leads to more negativity. This is a trap that our minds set for us because many of us unconsciously use negativity as a defense mechanism. If negativity begets negativity, then positivity brings about more positivity. Thus, when we think of things as being an evolution which requires development or improvement, we are tricking our minds into being more positive.

The process of life is never fixed. We get older, we get busier, our bodies change, and our minds can become weaker. Understanding this, we should think to ourselves, “This is where I am and I want to improve upon this.” This is the complete opposite of mourning the loss of what we used to have and trying to fix what’s broken so we can get back to where we used to be.

In life and Aikido, there will always be things that are confronting us. When we apply dynamism or this idea of not being static, then those things which confront us won’t be able to get a hold of us. With this mind, our opponents (or our minds), will have to catch us to defeat us. Thus, we have to be proactive, ever evolving, and unstoppable.   In a sense, we must be a moving target and that’s why the best Aikidoists are never static.

Today’s goal: Be dynamic. The only way to become unstoppable is to be constantly developing yourself.

Fall Back Friday - The Natural Path

Aiki Dojo Message: Fall Back Friday - The Natural Path

Furuya Sensei posted this to his Daily Message on August 10, 2005.

Aikido practice must always be clear, simple, natural and with good spirit. If you can master these qualities alone, you will be a great person!

What we think is difficult is actually simple, and what we think is simple is actually quite difficult. At least, this is the way to understand our Aikido practice. . . . .

Self-defense is nothing more than living life in a simple and safe way. Why we fight with each other or feel we must gain power or advantage over others, is simply a distortion of how we should understand the life we lead. . . .

There is nothing more easy and natural than Aikido. However, how to find this easy natural Path is very difficult.

Understand

The best Aikidoist seeks to understand.

Aikidoists take the world view that there are no accidents. If there are in fact no accidents, then everything fits together into a puzzle forming a bigger picture. Thus, everything has meaning. I am not talking about it from a philosophical or religious standpoint of who gets to be in control of the direction. What I am talking about is trying to understand oneself within this moment and understand the meaning of how or why this occurrence factors into the larger picture. With this mindset, an Aikidoist becomes a seeker.

Every day when students arrive at the dojo, they should have an intention - they should be working on something. They should be proactive and work to perfect some aspect of their technique or themselves. Those that just show up, will gain some benefit but those that have a purpose will improve much faster.

Improvement in Aikido is incremental. We improve inch by inch, or step by step.

One thing students should be working on is perfecting their footwork. It is thought that the better the footwork, the more efficient the technique will be. Conversely, the more the feet move in a nonsensical or wasted way, the more inefficient the movement will be. In the old days of teaching, footwork was the last thing they taught. It was the last because if a student knew the footwork, then they also knew or could figure out the timing of the technique or how the technique generated power. This information could then be used in the future to defeat the system, the technique, or the teacher - so it was taught last. Therefore, even the smallest step has meaning and importance to the overall movement. Interestingly, when the Japanese say, kyakkashouko (脚下照顧), it means “look carefully where your own footsteps fall” but it can also mean “know thyself.”

When I was a student, Furuya Sensei used to end his talks and some of his blog posts with the rhetorical question, “Can you understand this?” The way I took it, was that it was an open challenge. It was like he was saying, “Go home and think about this and see if you can figure it out.” I could have just sat there and nodded my head waiting for the class to end or I could try to be proactive and try to understand it. Trying to understand something is about “introspection” or naisei (内省) and it creates the mindset of intentionality. A person who has this doesn’t just want to be told the answer. A true seeker wants their own “aha” moment and to discover their own meaning. They don’t just want to borrow someone else’s enlightenment.

The goal of every human being and Aikidoist alike is to find themselves. At Ryoanji temple in Kyoto, there is a famous tsukubai or stone “washbasin.” On the face of the stone basin there are four kanji characters that are surrounding a square. The ideographs alone don’t mean anything, but when combined with the square (口), the characters become 吾 唯 足 知 which translates as ware tada taru wo shiru or “I only know contentment.” Through training, we only train to know contentment. Contentment is a function of knowing ourselves and understanding the meaning of our lives and its components. Everyone wants to win, but the best Aikidoists want more - they seek to understand. Can you understand this?

Today’s goal: If everything happens for a reason, seek to understand. Ask yourself, what’s the reason for this?

Watch this video of Thich Nhat Hanh discussing meaning

Chance

“Chance favors only the prepared mind” - Louis Pasteur

The best Aikidoists leave nothing to chance.

In Aikido, we are supposed to be scanning for our opponent’s suki (隙) or “openings” and simultaneously hiding our own “weak points.” Weak points are used to gain advantage and hopefully the victory. Interestingly, the word suki can also mean “chance.” Thus, one can posit that chance needs some sort of opening. 

This makes sense, up to a certain point, that chance is a function of preparedness. In Japanese, “attack preparedness” is kougekitaisei (攻撃態勢). If we are diligent in our preparations, then chance will go in our favor but if we are careless in our training then most likely chance will not. One definition of chance is “The occurrence and development of events in the absence of any obvious design.” Therefore, to the ardent Aikidoist, chance or its effect on the outcome is largely about effort. 

In the dojo, students should be searching for incremental improvements in their techniques. With every mindful repetition of technique, a pattern should start to emerge. Some patterns are about what is working while others are about what is not. Those things that are not working enable us to “see” where we need to put in the work. With every wrinkle that we smooth out, we get closer and closer to perfection. Obviously, perfection is not attainable or sustainable but in striving for it, we close the gap on chance.

When I was a student, we weren’t allowed to hurry in the dojo. We weren’t allowed to do things in a hurried way like run in the dojo or throw things to each other. My first foray into this was on someone else’s behalf. During a black belt examination, Furuya Sensei asked the candidate to demonstrate tanto-tori or knife disarming techniques called for a tanto. At that moment, a black belt slid one across the mat. Sensei got mad and afterwards unleashed a diatribe on this guy. We all had to sit in seiza and listen to this lecture for what seemed like an hour. The gist of Sensei’s teardown was, as Martha Beck would say, “How you do anything is how you do everything.” He spoke about how we don’t run in the dojo or throw things because a moment of carelessness can cause damage, an accident, or an injury. He said something to the effect that when the time comes, it is hard to separate being a normal person from being a martial artist and that our sloppiness in the dojo would most likely carry over to carelessness on the street. 

From Sensei’s teardown, I learned that rules of the dojo weren’t there to oppress me but were there to help me develop good habits. Learning those good habits could then be applied to everything in my life because it really is true that “how you do anything is how you do everything.”

Author James Clear said, “You do not rise to the level of your goals. You fall to the level of your systems.” The system is how we prepare ourselves. Without a doubt, chance can never be completely eliminated but it can be mitigated if we prepare ourselves ahead of time. 

In Aikido and in life, we should try to use chance to our benefit. As Benjamin Franklin once said, “Well begun is half done.” His wisdom indicates that if we prepare ourselves ahead of time, the chances of things going in our favor are much higher. Things will happen and we can never be 100% prepared but the more we apply ourselves in our training, the more likely the outcome is in our favor. A good Aikidoist understands this and does their best to leave nothing to chance.  

Today’s goal: Apply yourself, leave nothing to chance. 

Watch this video of former Delta Force Operator Brett Tucker talking about preparedness

Fall Back Friday - The Teacher is a Compass

Aiki Dojo Message: Fall Back Friday - The Teacher is a Compass

Furuya Sensei posted this to his Daily Message on March 11, 2002. 

If I were to think about the main objective of being an Aikido teacher for myself, I would say that, most importantly, it would be to set the student's life on a good, constructive and fulfilling course. I think this is an old idea. In olden days, teachers were known as "compasses" who kept their students' lives on course.

In the dojo, the first objective is to give the student a basic knowledge of Aikido and perhaps the initial phase of training may be pretty much physical. However, as students advance, especially at the black belt level, it seems that the proper attitude and mental focus is very important because this is what will be most valuable to the student's life in the long run.

From the standpoint of the teacher, on the mats, it is easy to correct the technique because we can see what is wrong immediately with the students' technique or posture or balance, etc. However, it is the students' mental focus and posture which is much more difficult because it can't be readily seen and it is often hidden deep inside the student's heart.

At the same time, the student must learn to be open to the teacher and express the proper attitude in training. This is why we follow the proper etiquette and rules for training because it is through these forms that one can learn how to behave and act properly. One may not understand these rules at first so they are difficult, but as time goes on and one gains more experience and knowledge in the art, they become very clear and one sees how necessary they are.

Sometimes, I have to watch myself because I am always harping on the same subject day after day so you must be tired of hearing me talk about the same thing over and over again. I only do this because it is always on my mind and because it is so important. 

When I talk with my students and everyone, most people are so interested in the so-called "mental" or "spiritual" aspects of the art, but few - very few - ever approach it. I think, nowadays, we are much too absorbed with our own selves. The "Self" as we know it, is not "mind" and is not "spirit." This Self is something like a big clump of something which is hiding our true mind and spirit. Training is to clear away this clump. This is what we must understand in practice.

Adapt

“Depending on the circumstance, you should be as hard as a diamond, flexible as a willow, smooth flowing like water, or as empty as space.” - Morihei Ueshiba

The best Aikidoists are masters of adaptability.

The single greatest skill every Aikidoist should cultivate is adaptability. Adaptability is “the quality of being able to adjust to new conditions.” In Japanese, one way to say “adaptability” is tekiouryoku (適応力). Tekiou means “to adapt” and ryoku means “the power to.” Thus, adaptability is having the power to adapt to one’s circumstance, environment, or opponent.

Adaptation is a fluid state of mind that is both willing and capable of finding a way to surmount any situation or circumstance. Every day we are confronted with things that are out of our control. Our egos look upon new or different things with fear and thus it tries to control it. Adaptation looks at it with curiosity and says, “Let’s see what this is all about.”

If every day is the same, then we are probably not growing. To grow, we have to be willing to look at something new or different with a mind to “start over.” Starting over is a function of courage and humility. Do you have the courage or humility to try something new? If not, you are giving into the fear of change. Aikidoist not only court change; they desire it. They desire it because they know that the only way to change is to do adapt and try something different. As Henry Ford once said, “If you always do what you've always done, you'll always get what you've always gotten.” The normal person likes familiarity and seeks comfort - that’s stagnation. Growth is about trying something different and seeing if it is in fact as scary, hard, or painful as we thought.

Every martial art, Aikido included, has kata (型) or “predetermined movements.” When one thinks of kata, we tend to think of them as being static and one dimensional. What is different in Aikido is that although the attacks and the outcomes are predetermined, what happens in between is not. Aikido movements are supposed to be free flowing and thus its movements are not thought of as kata in the traditional sense. What this means is that the nage or “one doing the technique” has to adjust their movements according to the situation, environment, and how the uke or “one receiving the technique” is moving their body. With every movement of the nage’s body, the uke has to adjust and with each adjustment of the uke’s body, the nage must adjust. No two bodies are alike and so each person will present with a different skill level, body type, and temperament to name just a few. Therefore, each person will have to adapt because every encounter will be similar but different. The mark of a good Aikidoist rests in their ability to adapt their movements to what is being presented. It is a low level of skill to just “do it the way you do it” disregarding the presentation of the situation.   

In Aikido and in life, the one constant is change. Each day a new challenge arrives on our doorstep. The challenge will be similar but different than what we were dealing with yesterday. Thus, we have to have the ability to adapt or in a sense “start over.” No matter what comes our way, we have to find a way, mostly a new way, around it, over it or through it. With every adaptation, we simultaneously become bigger and smaller. We become bigger or stronger in what we can do but smaller or more well defined in who we are. As the Buddha once said, “​​Change is never painful, only resistance to change is painful.” So true indeed. In Aikido and in life, it is all about change or rather our ability to adapt to change and that is why the best Aikidoist are masters of adaptability.

Today’s goal: The secret to life and Aikido is being adaptable to change.

Watch this video to better understand adapting

No Preferences

“The Great Way is not difficult for those who have no preferences. When love and hate are both absent everything becomes clear and undisguised. Make the smallest distinction, however, and heaven and earth are set infinitely apart.” - Sengstan

The best Aikidoists have no preferences…

The other day in class, a student was having a difficult time doing kotegaeshi with their partner. As I walked by, the student looked at me with an expression as if to say, “It’s not me, it’s them!” When I inquired, he said in a hushed tone, “He's not taking the right ukemi.” I told him, “That might be true, but you are struggling because of your expectation as to how they ‘should’ be taking your ukemi rather than accepting their limitations and modifying your movement based upon what they can do.”

Furuya Sensei’s Zen master Bishop Kenko Yamashita used to say, “Nandemo omoidori ni ikanai” (何でも思い通りに行かない) which means “Nothing goes the way you want it to.” The Bishop’s words illustrate a fundamental point in martial arts training - we are not in control of anything outside of ourselves.

In class, many of us are perfectionists and want everything to be “just right.” In a class setting this might be ok because as we are learning the kata of the technique. Kata and repetition are how the techniques enter into our subconscious and become second nature. If we ever have to actually use our Aikido in a self-defense situation, it will be similar but not exactly the same. If we expect that the other person will move like our partners move in class, we will be sadly mistaken. If we can modify our movement to the situation or the attacker, we have a greater chance of being successful. To move accordingly, we will have to be fluid. This fluidity in Aikido can be thought of as ki no nagare (氣の流れ) or “the flow of ki.” Fluidity and spontaneity can only come after we have mastered the basics and those basic movements have effectively entered into our subconscious.

The main thing which impedes our ability to be fluid is our ego’s desire to maintain control and stave off uncertainty. To have a preference or a way in which we want something to go is a form of control. We want control and shy away from uncertainty because we think that will help us manage fear. However, fear is not something to be controlled but only accepted. This is where the Bishop’s words become poignant. When we can accept that nothing goes the way we want it to, we can accept that the fear exists, and we can loosen the grip it has over us.

It is not that we should be robots devoid of wants and desires. Allowing things to be as they “are” is a mindset. A trained martial artist has realized that control of anything external is just an illusion and thus all we can do is ride the tide. In the end, the only thing we can control is ourselves in this one moment.  Perhaps that is why the legendary swordsman Miyamoto Musashi listed “accept things as they are” as his first tenet to live by.

Life and Aikido training will be filled with ups and downs. When something untoward happens, it is only natural that it causes us to become upset. We get upset because that undesirable thing smacks up against our sense of entitlement and we don’t feel that we deserve it. The best Aikidoists know that the only thing that they truly have control over is themselves and how they act and react when something uncomfortable happens. Realizing this, that is why the best have no preferences.

Today’s goal: Go with the flow. Happiness comes to those who have no preferences.

Watch this video to better understand having no preferences

Work Together

Aiki Dojo Message: Fall Back Friday - Work Together

Furuya Sensei posted this to his Daily Message on January 12, 2003.

Definitely, Aikido is not a sport but if it was it would be a very unusual one! Not in the sense that it will be a competition of strength or skill and not in the sense that one will accumulate points. Aikido would be unusual because everyone, one and all, would carry the ball at the same time, not just the star player! Of course, I am only saying something silly, but the point is, sports only features the #l player or victor and hardly focuses on the team anymore. In Aikido, we are all in the same boat when it comes to our training. Thus, we have to work together.

Not only do we look out for ourselves and develop ourselves, but we must see to all the others around us. This great fundamental difference between Aikido and sports means that we do not focus on ourselves in a self-centered way, but we must think of everything and everyone around us and learn to work well together.

It sounds like an easy enough concept, and I am sure that we have heard it many times before, but, in reality, working together with others is probably the single most difficult skill to accomplish and always we are so vulnerable to frustration and disappointment. Today, it only seems to make sense that "only #1 comes first.” What a sad world this mentality creates. Why don’t we take a minute or two and take a good look around ourselves? No one accomplishes anything by themselves.

Sometimes this singular focus happens in a dojo too. People think it is like a supermarket, only getting what they want and then leaving. Smart ones leave the market quickly once the shopping is done so that they don't waste too much money or time. I suppose this is the smart way to be, but, again, I ask, “look at the world around you today!” A dojo is a different place - where we go, we all go together. Aikido is a different Art - no one can achieve its mastery alone. Please work well together.

Watch this video of Sensei discussing Aikido and daily life

Sincerity

"Economy is the basis of society. When the economy is stable, society develops. The ideal economy combines the spiritual and the material, and the best commodities to trade in are sincerity and love." ~ Morihei Ueshiba

The best Aikidoists strive to be sincere. The Japanese believe in the proverb shiseitennitsuuzu (至誠天に通ず) or “Sincerity can move heaven.”

One way to say “sincere” in Japanese is magokoro (真心) which means “true heart.” Conversely, “insincerity” is kokoronimonai (心にも無い) or “to have an empty heart.”To be sincere is “the quality of being free from pretense, deceit, or hypocrisy.” True sincerity is easier said than done. The normal person isn’t intentionally insincere. Most times they are insincere because of fear and an unconscious desire for love and acceptance. They think that if they express what is truly in their hearts, then they won’t be loved or accepted. Thus, they spend an inordinate amount of time and energy “faking until they make it.”

An Aikidoist is supposed to be a developed person. A developed person, as someone once stated, strives to ”speak with honesty, think with sincerity, and act with integrity.” The person of Aikido is not supposed to lie, cheat, steal, or show off. Those things expose the true nature of what lies in our hearts and each one demonstrates a certain level of weakness.

Furuya Sensei said, “You can learn everything you need to know about a person by how they do Aikido.” The reason why is because although the movements may be physical, the intention of one’s movements are dictated mentally, emotionally, and spiritually.

In class, we attack or move with the sincerity of our hearts. If we are happy, mad, or sad, it is evident in our movements. One way to work on this is in the attack. When talking about the strength, energy, power, or enthusiasm of the attack, Furuya Sensei often advised us to attack our partners with “just enough.” Just enough means the right amount of strength, energy, or power to help our partners do the technique properly for their ability level and just a little bit more to help them grow. We need to know how much is just enough. In order to do that, we need to be aware of our own tendencies and balance that out with the needs of our partners. We cannot be unaware and give our partners just enough. Not enough won’t enable our partners to grow. Too much will overwhelm them and stunt their growth and it might even cause them to become discouraged and quit. Thus, throughout class, we train ourselves to not attack from a place of emotion. To do that, with every strike or grab, we must relax our minds and remember to breathe. Being mindful of our breath enables us to be in the moment and not living in the past in our heads.  When we are mindful of ourselves and aware of others, we can attack our partners with just enough.

Sincerity is not something we achieve. True sincerity is a practice. It is so easy to give into our fears and destroy other people. Likewise, it is easy to give into insecurities and lie, cheat, steal, or show off. To open our hearts and be truly sincere takes so much fortitude that it seems as if it can move heaven. The Aikidoist understands that the path towards their own salvation lies in their ability to be truly sincere. Thus, the ardent practitioner of Aikido trains themselves to eliminate insincerity, fear, and self-doubt from their hearts.

Today’s goal: "Speak with honesty, think with sincerity, and act with integrity.”

Watch this video of conductor Stephen P. Brown discussing sincerity

Fall Back Friday - The Layers of Practice

Aiki Dojo Message: Fall Back Friday - The Layers of Practice

Furuya Sensei posted this to his Daily Message on March 26, 2005.

Usually, we practice to develop our technique with the purpose of getting stronger and developing more expertise in Aikido. However, this is only one layer of many layers of practice. Of course, we practice hard to develop ourselves. There is another layer of practice where we must emphasize harmony in practice and learning to get along with others and working together in a friendly way. And yet there is another layer where we emphasize the form and rules in the practice to mold ourselves within the spirit of Aikido. And yet, at another level, there is the question of how we bring our Aikido into our daily lives and materialize the Aikido teachings in thought and action.

When you think about it, these are all obvious aspects of our Aikido training. Yet, how we realize all of this together in our practice takes a lifetime of study. Please devote yourself to correct practice.

Read more about Furuya Sensei here: http://www.kenshofuruya.com

Watch this video of Furuya Sensei being interviewed on Fox 11 News

Move Forward

臨 兵 闘者皆陣列在前
Rin byo to sha kai jin retsu zai zen
The bravest warrior excels at the front of the battlefield

The best Aikidoists move forward.

Psychologists tell us that there are five hardwired responses to stress: fight, flight, freeze, flop, and fawn. There is actually a sixth - Aikido. Most of the responses to stress are either passive or aggressive. Aikido is neither - it is proactive. To be proactive is to take control of the situation or attacker. In Aikido, we talk about this concept called awaseru (合わせる). Awaseru means “to unite” but people take this understanding to mean “harmony.” In other words, Aikidoist harmonize with the attack or stressor. We don’t fight or resist the attack, that is aggression. We also don’t become passive and fall apart or freeze out of fear and we definitely don’t just give in and comply. In Aikido, to awaseru, we move in or move with the attack, change the orientation of its power, create alignment with that power, and then redirect that power into something useful like a pin, throw, or joint lock. However, this is easier said than done. To get to this level where we can be proactive instead of reactive takes time and training.

In Aikido training, one of the first things we learn is how to irimi (入身) or “move in.” The reason why is because irimi is the gateway to Aikido movement. It is the gateway because moving into an attack is counter intuitive and irimi teaches us how to have composure to do so. When we are attacked, our basic survival instincts kick in and we either fight or run away. To move into an attack requires not only technique but also courage. In the beginning, we will be late out of fear and/or lack of technique. This lag causes our timing to be late which will enable our opponent to crush us with their strike or jam us up with their grab. With time and training, we become more developed, and our bodies move appropriately. But more than movement, our minds will become somewhat desensitized to the fear of moving in and this is where this idea of harmony comes into play. Harmony is more of an internal phenomenon rather than an external physical response. When we have overcome the fear, our bodies and minds achieve seijaku (静寂) or “quietude.” In Zen, they say that with this quietude comes a “calmness of the heart” or a stillness within. With this calmness or quietude, we can meet that which confronts us with complete composure and truly awaseru or harmonize with the attack rather than fight against it.

Aikido and life are really about the confrontation of fear. Fear shows us where we need to put in the work in. Anyone can punch adversity in the face but only a developed person can move forward and harmonize with their fears. Furuya Sensei was fond of this expression, “rin byo to sha kai jin retsu zai zen” which means “The bravest warrior excels at the front of the battlefield.” We cannot grow if we cower in the back. The only way to be free of our fears and grow is to move forward into them. In the Hagukure, Yamamoto Tsunetomo wrote, “Whenever you meet difficult situations dash forward bravely and joyfully.” Thus, the best Aikidoists move forward relentlessly but also joyfully.

Today’s goal: Once you find your path, move forward and be relentless, but don’t forget to smile joyfully.

Watch this video to better understand confronting fear

Without Thinking

Aiki Dojo Message: Fall Back Friday - Without Thinking

Furuya Sensei posted this to his Daily Message on November 1, 2002.

The other day, I was talking about how students learn. Usually, we interpret too much or “add" too much to what we hear or understand so it is almost never the same as what we actually hear, see, or sense. If I say "green," they only think of their favorite color of green - it is almost never the "green" I am speaking of. In teaching, I might say, take a small step to the side - but many of us do not understand what a "small step" is or "stepping" at all. Of course as human beings, we have this type of misunderstanding or miscommunication all of the time. We don't understand what something is, only what we "think" it is. In Zen, there is a difficult word: Hishiryo (非思量 ). Hishiryo literally translates as, "not-thinking” but it is supposed to mean “thinking without thinking.” The other day I said that some students think too much and some not enough. What I meant to say is that we should all "think without thinking.” I know that you have already added your own thoughts to this and are saying to yourself, “Now, Sensei is telling us to act like zombies!" No! In thinking without thinking, we are all moving in the same direction, we are all in the same boat, we are all on the same mat practicing. We must all be of "one mind.” To my friends practicing Zen, it always has to be "this or that" doesn't it? It can never be "just" what it is. . . . . In Zen sitting, we talk about "shikantaza," or that “sitting is just sitting,” nothing else, "just sitting!" Indeed, it is almost the same meaning as hishiryo.

Watch this video of Furuya Sensei talking about the benefits of training

El Budoka Magazine - Respect Your Opponent

Editor’s note: This article translated by Santiago Almaraz Sensei originally appeared in the Spanish language magazine El Budoka. Read it here in Spanish: Respeta A Tu Oponente

礼に始まり礼に終わる
Rei ni hajimari, rei ni owaru
Everything begins and ends with respect

In the modern mindset, budo is a sport, and hence we hitonomi (一飲み) or “think nothing of our opponent.” Most times, we see the person standing in front of us as nothing more than our prey or a hurdle to traverse towards our glory.

In the days of the samurai it was different. Samurai held their opponents in high esteem and almost revered them. The opponent was respected because to the samurai, there are no “enemies.” A samurai doesn’t get to choose their opponent. The generals or the lords draw the battle lines and make the wars and it is the samurai’s job to wage it.

Despite being the pinnacle of Japanese society, the job of the samurai wasn’t glorious. In fact, to the Japanese, a warrior was thought to be a distasteful profession because they had to deal with blood and death which were both thought to be aku (悪) or “impure.” Dealing or touching impurity in Japanese is a bad omen which is supposed to bring about misfortune. Thus, from a samurai standpoint, this person who faces them was just as unlucky as themselves. They both have drawn the unlucky straw and have resigned themselves to their fates but at the same time, they both take their responsibilities seriously and so they both have developed themselves to be worthy opponents.

This sentiment is illustrated in D.T. Suzuki’s book Zen and The Samurai. Suzuki wrote: “Let me make a point about [Hojo] Tokimune’s spiritual consolation of the dead. The Engakuji monastery was a monument of both fallen Japanese and Mongolian warriors. The idea that both friends and enemies when dead are to be equally treated with respect originated with Buddhism for it teaches that we are all of the same Buddha nature and while living in this world of particulars may espouse a variety of causes and principles. But these controversies vanish when we pass from these individual existences to the other shore of transcendental wisdom. From the samurai point of view, the idea of loyalty and sincerity is emphasized more than anything else. Enemies are as faithful to their cause as we are to ours and this sentiment when genuine is to be revered wherever and however displayed. Hence one monument dedicated to the spirits of friends and foes.”

The samurai believed in this idea that death stalks us all and that sooner or later each of us will succumb to our fate. This begs the question, “How do you want to live out this moment?” The samurai desires to live their lives with honor and die without shame. Therefore, they try to live their lives to to the fullest knowing they are going to die. The samurai's life is one of servitude and thus they believe in seihakatakushihayasushi (生は難く死は易し) or “Living is difficult; dying is easy.” Thus two warriors meet with an unspoken pact: “Let’s live out this moment to its fullest.” This fullness is what the Japanese refer to as ichigo ichie (一期一会) or “To live a lifetime in one meeting.” These two warriors, have been simultaneously preparing themselves all their lives to meet an honorable death together. This is referred to as gyokusai (玉砕) or “an honorable death” but that is too juvenile of a definition. Gyokusai is the beauty of “to die trying.” That is why gyokusai is also used in love when a person professes their love but is rejected. There is a beauty in a person’s unadulterated honesty despite the possibility of rejection or death. Realizing the gravity of the situation, the samurai respects their opponent instead of despising them.

The samurai uses their opponent for motivation. Not in a hateful way. Motivating oneself with hate or emotion shows a low level of ability. The samurai motivated themselves out of honor and respect. The Japanese say, aiteshidai (相手次第) or that “we determine our attitude according to our opponent.” Therefore, if we are able to see past the veneer of a person trying to harm us and realize that they are no different than us, then we can respect their commitment, sacrifice and determination.

That is why in the Japanese martial arts, they say, “rei ni hajimari, rei ni owaru” (礼に始まり礼に終わる) which means “Everything begins and ends with respect.”  Most think respect is encompassed in the act of bowing before and after practice or competition. However, as we can see, the roots of respect go way deeper than the act of bowing or saying, “please” or “thank you.”

Respecting others is a reflection of ourselves. We show respect and engage in etiquette because that shows our level of development. A person who can only see the other person as an enemy or as fodder for our success is an empty person.

When talking about a tsuba or “sword guard,” Furuya Sensei once wrote, “The skull is a poetic allusion to Musashino or the plains of Musashi where a ferocious battle took place and years later, all that remains of these glorious Samurai who fought in this battle are their bones bleaching in the sun. It is said that there is a special hell where warriors who die a violent death in battle go to which is a kind of hell called Ashura (阿修羅). From this scene, many famous poems were written. One line from a great poem is ‘all that is left of these brave warriors.’ And another line is ‘warriors are indeed a sad lot!’ What this means is that warriors should never glorify themselves because their job is the killing of others and it is not a job to be proud of because it will always lead them to Ashura. As Aikido warriors, we must always be humble and modest in everything that we do.”

Despite what the movies tell us, most samurai duels ended in aiuchi (相討ち) or “mutual defeat.” In the martial arts, the surest road to defeat is to over-value our own skills and underestimate our opponent’s. Thus, we are always supposed to think that our opponent is of at least the same or greater skill than ourselves. This forces us to train and develop ourselves. Thus, in a sense, that person who opposes us made us greater. So, there is a beautiful sadness when two great warriors developed themselves to their fullest potential only to die poetically together. Understanding this, our opponents always deserve our praise and respect.

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Fall Back Friday - Grow by Losing

Fall Back Friday - Grow by Losing

Furuya Sensei posted this to his Daily Message on November 3, 2002.

Practicing Aikido is not simply going through the motions. Just because we sweat and get a good work-out does not necessarily mean that we have learned something. Just because we are strong or can throw the other person harder doesn't necessarily mean that we have achieved some skill in the art. Just because we go on the internet and know about all the chit-chat that goes on about Aikido doesn't really mean that we know anything about Aikido at all. We must develop our sensitivity and awareness, we must become more deeply knowing than before. This does not mean that we have all the answers but it does mean that we have become more aware of ourselves and the people and things around us. I think we must develop this kind of awareness before we can begin to blend and harmonize with the other person. I often see people practicing so hard yet not learning anything. I don't understand this fully but I often see a lack of awareness or focus within those students. I also see a mental direction going away from what we are practicing or learning at the moment. I see that some people enter into their own little world and become completely oblivious to everything around them. This is NOT Aikido. This is simply indulging one's self on the practice mats. There is something that first must be lost before in can gain anything in our practice. We think too much of grabbing this and that. Lose your ego, lose your direction, lose your opinion, and lose everything. This does not mean to become an unfeeling zombie or the living dead. I am talking about becoming an "empty vessel" which receives all. Many students have already set up too many barriers around themselves to do this. This is not easy. I don't think it can be done on an intellectual level, I think there is a strong element of faith, devotion, love, desire, and aspiration involved here. Learning is not taking, receiving is not gaining, giving is not losing, can you understand my meaning? We grow by losing, we shrink by taking, everything is not calculated or surmised on an accounting ledger, everything is a matter of energy and its transformation within ourselves. This is Aikido.

Watch this video of Furuya Sensei explaining Aikido philosophy

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Be Fearless

“We suffer more in imagination than in reality.” - Seneca

The best Aikidoists are afraid of nothing. I am not talking about being fearless in a hubristic sense. What I mean is that an Aikidoist is afraid of “no-thing” because fear is a conjuring of the mind. Most times, as the stoic philosopher Seneca points out, “Things are mostly never as bad as our imagination leads us to believe.”

In Japanese, to be “fearless” is konjounosuwatta (根性のすわった). Konjou translates as “willpower” but means “fighting spirit” and suwatta  is “to be in a position” or “to sit with.” Therefore, to the Japanese, fearless doesn’t mean to be without fear but rather to be in a place of fighting spirit. Fighting spirit is defined as, “courage and determination expressed in a willingness to fight or struggle.” This implies as Mark Twain once said, “Courage is not the lack of fear. It is acting in spite of it.”

Aikido training helps us to develop a fearless or fighting spirit mindset. In class, there is a special moment in a student’s career when they begin to roll without hesitancy. Hesitancy is this physical lag or sputter where our minds realize some fear, address it, mull it over, and then act. This causes our movements and reactions to be slow, and our bodies to move out of sync. To roll without hesitancy is the first unhesitancy that we develop in our training. Rolling without hesitancy means that the roll is smooth because the student has learned to not give in to the fear, has stopped thinking about it, and just moves in spite of the fear. When this happens, the fear has been overcome. The same thing happens when they learn to be unhesitating and move smoothly against a strike, grab, or any other attack. From the outside, the movement may look mindless but internally it is completely mindful.

One way to overcome fear is to add in an element of curiosity. When a normal person is confronted by something, their first reaction is one of doubt, fear, or any other negatively conditioned emotion. The trained Aikidoist is different. When confronted, they quietly say to themselves, “Is that so?” before the fear sinks in and grabs hold of them. Saying or thinking, “Is that so?” changes the tone and enables our minds to wonder if something is true or not. Then before the fear takes hold of us, we become curious, and we want to know if it is true for ourselves. That curiosity enables us to change the orientation of our minds and enables our bodies to move smoothly without hesitation.

Author Haruki Murakami said, “Be fearless, be brave, be bold, love yourself.” When we don’t allow fear to stop us, we can have the curiosity to be bold or brave. Being curious over being afraid enables us to find ourselves which leads to the state of loving ourselves. O’Sensei said, “The Art of Peace begins with you.” When we can love ourselves, then we can be healthier and happier and thus have no need to destroy others, making the world a better place.

A quote often attributed to Miyamoto Musashi is “There is nothing outside of yourself that can ever enable you to get better, stronger, richer, quicker, or smarter. Everything is within. Everything exists. Seek nothing outside of yourself.” This can be the road map to overcoming fear because when we can realize that it is all in our minds, then we realize that we have the power to overcome it and we can take back our power not only in Aikido but in every aspect of our lives.

Today’s goal: Rather than being afraid, be curious. The real you is waiting for you on the other side of fear.

Watch this video of former Navy Seal Jocko Willink talking about overcoming fear.

Strengths and Weaknesses

The best Aikidoists use their weaknesses to their advantage.

In the early part of our training, we are taught to hide our suki (隙) or “weak points” because we don’t want our opponents to use our weaknesses against us. We hide them like a wound but like a wound, if we only cover it up, it will fester and become diseased. Rather than merely just covering it up, we have to address it. We address it by bringing it to light and treating that wound. After we treat it, sometimes a scar is formed. A scar is a thicker pad of skin which protects the area and ideally makes it stronger.

Most times, we fake until we make it. In order to fake it, we must hide our weirdness, ugliness, or weaknesses. We hide our “true” selves because we think that people won’t accept us or like us and they may even try to take advantage or hurt us.

Aikidoists are not the hiding type. A good Aikidoist puts their weaknesses on display and uses them to their advantage. Not in a false modesty sense, that is weakness as well. They bring them to light because they know that true strength can only be found in weakness.

Furuya Sensei once wrote, “We discriminate between weak and strong because we do not understand ‘true strength’ and ‘true weakness!’ True strength and true weakness are exactly the same thing - there is nothing that separates the two. We discriminate between the two thinking that weakness is bad and that strength is good. This is only a duality which we have created in our minds. We must try to understand true strength and true weakness in our own Aikido practice. When this happens in Zen practice or in an old-time dojo, the sensei might say, ‘Sunao ni nare!’ or ‘Become more weak!’ Or, in other words, lose your own concept of strength and goodness about yourself, it is all just a false mental attachment. I got this scroll (scroll in picture) from a friend of mine who called this, ‘The mystery of Budo!’ It read: Ju Yoku Go Wo Sei Shi, Jaku Yoku Kyo Wo Sei Suru. It means, ’Softness conquers hardness, pliability conquers strength.’ No mystery at all!”

In a buddhist sense, sunao ni nare (素直になる) is supposed to mean “become more weak” but when you look it up, it translates as “Become honest.” Thus, we cannot be true if we are not completely honest with ourselves. Training is a process of self-discovery where we learn who we are in the process of forging our Aikido skill. How this happens is that training has a way of bringing our true selves to the surface. The things that come to the surface are our fears, tendencies, or nuances that we were trying to hide from the outside world. Sometimes those truths can be hard to bear. For instance, a person who is suppressing anger might become frustrated and rough with their training partners. Whatever feelings or emotions come up, training teaches us how to deal with ourselves. That is why O’Sensei believed in masakatsu agatsu (正勝吾勝) or “the true victory is self victory.” We cannot defeat ourselves if we hide our weaknesses.

The Japanese say, choutanichimi (長 短一身) or “Strong point, weak point, one body.” What this means is that we are all an amalgamation of both strengths and weaknesses which cannot be separated apart. To the ardent, weaknesses are way more stronger than strengths because every strength is rooted in weakness. Therefore, if we hide or aren’t aware of our weaknesses, a weakness can never become a strength. Understanding this, that is why the best Aikidoists always use their weaknesses to their advantage.

Today’s goal: Realize that those weaknesses you are hiding are really just strengths in disguise.

Watch this video to better understand strengths and weaknesses.

Undisturbed

“The undisturbed mind is like a calm body of water reflecting the brilliance of the moon.
Empty the mind and you will realize the undisturbed mind.” - Yagyu Jubei Mitsuyoshi

The best Aikidoists don’t let anything bother them.

The place all good Aikidoists are trying to get to is to become undisturbed. Undisturbed doesn’t mean to be apathetic or listless. Rather, to be undisturbed is a mindfully engaged state where we are calm and composed and our actions are appropriate. In the marital arts, to be undisturbed can be called mushin (無心) or “no mind.”

In Japanese, to “not be disturbed by others” is dokuritsufuki (独立不羈). Dokuritsufuki also means “to act according to one's own beliefs.” Thus, one could posit that to be undisturbed is to know who we are and to not allow ourselves to be easily led astray. Perhaps that is why Psychiatrist Carl Jung said, "Knowing your own darkness is the best method for dealing with the darknesses of other people.”

To be undisturbed is one of those things that cannot be learned by words. In meditation, to be undisturbed could be thought of as equanimity. Within a mindset of equanimity, we only mindfully observe the thoughts and do not mindlessly engage, judge, or react to them. The goal in Aikido is the same. In Aikido, there is no reaction because reactions are mindless. Thus, whether it is a thought or an attack, we are always supposed to maintain a composed and equanimous mind which enables us to mindfully observe and always act with propriety.

As martial artists, we are always trying to get the interval between being attacked and action to be as small as possible. It is our opponent’s job to goad us into over reacting so that we will fall into their trap and lose. It is our job to maintain our composure which will not only enable us to defeat them but also defeat them in a way that is both compassionate and done with as little harm as possible - that is Aikido. In training, we initially try to make that interval smaller physically with things like speed and footwork. However, the physical only takes so far. Later in our training, we realize that the size of the interval is merely a function of the calmness of our minds.

Thus, the true key to being undisturbed begins with repetition training. Repetition or doing the techniques over and over enables us to lower our minds into a subconscious state. Here, the physicalness falls away and we “lose ourselves” in the movement. “Losing ourselves” is just an expression. What really happens is that we enter into a subconscious state where our “reactions,” for lack of a better word, become faster. We cannot consciously think and subconsciously flow our bodies at the same time. It is thought that conscious movement happens somewhere around 0.20 seconds while subconscious movement is around 0.08 seconds. An equanimous mindset is not something which happens overnight but naturally develops over time when our training is constant and consistent.

The monk, Takuan Soho said, “When this No-Mind has been well developed, the mind does not stop with one thing nor does it lack any one thing. It appears appropriately when facing a time of need.” When we face an opponent, our minds are supposed to clear and calm. In Aikido and in life, things will happen which are mostly out of our control. Realizing that control is just an illusion, the Aikidoist trains themselves to be undisturbed and to go with the flow. The best Aikidoists don’t let anything bother them.

Today’s goal: When something happens, don’t react or get upset. Be undisturbed.

Watch this video to better understand how meditation works and an undisturbed mind.

Discipline

Aikido is more than a way to defeat one’s opponents - it is a discipline. There is a difference between being disciplined and something being a discipline. “To be disciplined” or kinshin (謹慎) is “to show a controlled form of behavior or way of working.” A “discipline” or shitsuke (躾) is “an activity or experience that provides mental or physical training.” In order to follow a discipline like Aikido, one must be disciplined. We can be disciplined but not follow a discipline, but we cannot follow a discipline without being disciplined.

Furuya Sensei used to talk about Aikido being “a  discipline.” For most of my life, I misunderstood what he was saying and thought that having discipline was the same thing as following a discipline.

When I was younger, I thought discipline was only physical and I competitively searched for the outer bounds of my physical ability and Aikido’s effectiveness. What I found was that we only find our physical limit when we have exceeded the limits of our bodies. Only after I had beat up my body did I realize that being disciplined and following a discipline was mental the whole time. Where the physical leaves off is where the true psychological journey begins. In Japanese, “to overcome psychological barriers” is dakkyou (脱境). Here, I realized it is all mental and that to follow a discipline, one must be disciplined physically and just as much or even more mentally disciplined too.

At every level of our training, we will be confronted with obstacles, barriers, and difficulties. In the beginning, all of our discomforts will present as physical problems like stamina, technical difficulties, body control, footwork, pain, etc. With each obstacle we overcome we develop tolerance and fortitude. The direct benefit that physical training gives us is that we will use that discipline to overcome the things that are confronting us mentally.

Later in our training, we will meet the four undefeated opponents: old age, old injuries, the Self, and Death. (There is a 5th but Mother Nature rarely shows up on the mat.) We will face each of these opponents in this basic order. As we age, our bodies start to give out and it is frustrating that we cannot do what we used to be able to do. When our bodies give out, those old injuries resurface and add another layer of uncomfortableness to training. This is where things really become 100% mental because this frustration and difficulty bring forth our most formidable opponent - the Self. The Self knows all of our weaknesses. We can’t really defeat the Self. O’Sensei might have advocated for self-victory but the victory he was talking about is not in defeating the Self but in having the discipline to control it. If we cannot truly defeat any of these opponents, then we have to learn to deal with them. Dealing with them is 100% mental and that fortitude only comes from following a discipline like Aikido. Learning to deal with the Self is what prepares us to face Death. Therefore, what Aikido training is really teaching us how to face Death. In the Hagakure, Yamamoto Tsunetomo wrote, “Whenever you meet difficult situations, dash forward bravely and joyfully.” The practice of Aikido as a discipline is what gives us the ability to be disciplined. With a discipline like Aikido, we can face anything that confronts us with not only bravery and eagerness but with a joyful smile. Aikido is more than a martial art; it is a discipline.

Today’s goal: Realize that everything is just a mind game that you are playing on yourself.

Watch this video of the Kendo 8th Dan examination to gain a better understanding of discipline.

Empowerment

Aiki Dojo Message - Empowerment 

“Life is growth. If we stop growing, technically and spiritually, we are as good as dead.” - Quote attributed to Morihei Ueshiba 

An Aikidoist is a seeker. A seeker is someone who is searching for knowledge. When we talk about training, we often use the word shugyo(修業) and most think that it means “austere or hard training” like in mushashugyo (武者修行) or “warrior training.” However, if we look up shugyo in the dictionary, it means “pursuit of knowledge.” The pursuit of knowledge is the search for empowerment. Empowerment is “the process of becoming stronger and more confident, especially in controlling one's life and claiming one's rights.”

Self-empowerment is not a place we arrive at. Empowerment is a constant cycle of self-refinement where we discover, learn, and refine ourselves. Furuya Sensei once wrote, “If you have a problem in your training, you simply work at it until you have mastered it. Once you have mastered it, you move on to your next obstacle and work on it until you master it. This is a continuous and endless process. In your lifetime, there will be many battles that you will face and conquer, and this is endless. As you gain experience however, you will find that you understand your situation better and become more accepting of each challenge as it comes your way, and you begin to welcome these encounters. This understanding is actually the growing of energy within you. Some people like to call this empowerment.” 

In a traditional dojo, the floors are wiped down before or after class. The students do this with a dampened cloth. Dampened means wet enough to clean the floor but dry enough so that the water on the floor afterwards evaporates quickly. Too much water will cause the floor to stay wet too long and create mold and mildew. Too dry and it won’t clean the mat. Damp in this sense is a delicate balance. When we wring the towel, we are supposed to use a shibori grip (絞り) or one hand over the other which is similar to how we grip a sword. Holding and wringing the towel vertically this way is supposed to be tidier because the water drips down and not out, but it is also supposed to help us develop our grip. The “wringing of the towel” is also a metaphor. Shiborikomi (絞り込み) means “refinement” or “to narrow-down.” Thus, as we wring out the water, we are also refining ourselves. In cleaning, we are trying to find the perfect balance between wet and dry. In training, we are also trying to find the perfect balance between warrior and human being. Furuya Sensei called this balance saikan koubai (歳寒紅梅) or “the elegant apricot flower and the strong plum blossom.” He said, “Saikan koubai means to focus too much on war makes us rough and crude while the emphasis on too much beauty makes us weak.”  

There is a thin line between empowerment and delusion. The only thing which staves off delusion is constant refinement and that is why O’Sensei implores us to never stop growing. Knowing oneself is true power and that is why a true Aikidoist seeks to know. 

Today’s goal: Knowing requires learning and learning requires humility. Be humble and seek to know.

Watch this video of author Robert Greene to learn more about finding yourself.