Self-Made

捕り手
Torite 
The art of defeating an opponent with one's bare hands

Through the process of training, a martial artist becomes a tatakiagenohito (叩き上げの人) or “self-made person.” Furuya Sensei likened the process of one’s development to the forging of a samurai sword when he said, “A samurai sword is made by folding the layers of iron over on themselves over and over to create a thousand layers of iron which actually crisscross in a mesh giving the sword its great strength and resiliency. In the same way, the correct repetition of the techniques over and over again in one's practice creates many layers of understanding within one’s body and mind in the same way a samurai sword is forged.” When a person makes something out of themselves, the Japanese call it kuuken  (空拳) or “from nothing.” Kuuken literally translates as “air fist.” One can posit from the literal translation that one makes something from nothing with their fists, but not in a literal “fighting” sense. The fist is a metaphor for overcoming some obstacle with your own hands and a fighting spirit. Every martial art begins with learning how to torite (捕り手) or “defeat an opponent with one's bare hands.” Essentially, we learn how to make something happen with our own hands. Where there was once nothing, with training, we can now do something. This is very apparent in class when we do kakari keiko (掛稽古) or “continuous attack practice.” In kakari keiko we are grabbed or struck over and over. In the beginning, we freeze and can’t do anything, but later, with time and training, we are able to not only deftly negotiate the attack but also do so with calmness and finesse. Learning how to calmly and proficiently subdue others teaches us the single most important thing in martial arts training: we alone control the course of our lives, and, with these hands, we can achieve anything that we set our minds to. Every person who studies a martial art becomes a self-made person, sooner or later. 

Today’s goal: What can you make or who can you become with your own bare hands? 

Students: Yesterday vs. Today

“One must train their eyes to catch the sword and not lose their attention no matter how fast the sword is moving. This is not something that we can understand intellectually - it comes only from constant, diligent training.” - Rev. Kensho Furuya

What is the difference between students in the past and the students of today? I personally don’t think that there is any real difference per se between the student of old and the student of today. Regardless of the era, both types of students have to learn how to “see.” Learning in traditional martial arts training is referred to as minarai keiko (見習い稽古) or “To learn by watching and copying.” In fact, minarai means “to practice seeing.” Learning how to see as well as what to see or learning to “separate the wheat from the chaff” is a crucial part of learning. Long ago, it was customary for the teacher to give the student very little information and that created a certain amount of mekura (盲) which means “blindness” but in this case it can also mean “ignorance.” Students of today also have a certain type of blindness, but theirs comes from a certain amount of opacity that comes from having all the information. The student of old is blinded by what they don’t know, and the student of today is blinded by what they think they know. In order to overcome one’s blindness and “see” requires that the student, regardless of era, be diligent. Diligence means being willing to put in the work to, in this case, learn to “see” the correct thing in order to go in the right direction. The difference between old versus new can be in how they viewed learning and a clue to this is in the word they use for diligence. In the old days, it was said that diligence was to have chuujitsu (忠実) or “faith,” but now we they say diligence is to be mame (まめ) or “conscientious.” Both place the ownness of learning in the hands of the student’s ability to put in the work whether by faith or conscientiousness. I know that there is a lot of talk about how traditional training is dying and that perhaps students are weaker today, but I am not sure that is true. Greek philosopher Heraclitus said, “Out of every 100 men, ten shouldn't even be there, 80 are just targets, nine are the real fighters, and we are lucky to have them, for they make the battle. Ah, but the one, one is a warrior, and he will bring the others back.” Heraclitus lived over 2500 years ago and his calculation seems to be adding up the same way today. The real student is one out of a hundred. Thus, there is no real difference between the students of yesterday, today, or tomorrow; they all require that they be diligent in order to overcome their blindness and learn their martial art.    

Today’s goal: How can you be more diligent today?

Watch this week’s episode of the Aiki Dojo Podcast to better understand training in the past versus training today.

Throwback Thursday - Mirror Practice

Furuya Sensei posted this to his Daily Message on September 7, 2005.

In the martial arts, it is said, "Kokoro wa meikyo no gotoku." This means “The mind is like a bright mirror."

We all know that when we take care of ourselves, we always need a mirror. When we brush our teeth or comb our hair, we always need a mirror to make sure that we did a good job. When we put on nice clothes to go out, maybe we need to see ourselves in a mirror to make sure that our outfit is ok. When we check ourselves, it is, of course, too hard to see ourselves so we need a convenient and useful mirror to check ourselves out.

On the mat, we do not have such a convenient mirror so we always use our partner, to check ourselves out and make sure that we are practicing well and correctly. If our partner is happy with practice and is getting a good work-out, we are probably doing a good job. If our partner appears unhappy and the movement doesn't flow and they don’t seem to be getting a good practice with us, then we should think that something is wrong and that we need to correct or adjust something in what we are doing.

We are always aware of how we ourselves feel but this really does not tell us much. We are always trying to fool ourselves. To be sure, we always watch our partner to see if we are doing a good job of practice or not.

Our biggest, clearest mirror is our teacher. We can always tell by our teacher, if we are on the right track or not. Of course, their job is to keep us on the right track of correct practice so it is important to listen to the instruction carefully and with awareness and with a proper mental attitude, just as it is important to look in the mirror when we comb our hair so we know that everything is in the proper place.

It is not ever a question of good or bad, it is always a question of whether everything is in its proper place or not. This is what the student should always keep in mind on the mats. Always see yourself in the “mirror" of your partner and teacher and always be a bright mirror yourself for those around you.

This is true not only on the mats in the dojo, but in every aspect of our lives. Be a clear mirror which shines brightly and lights the way for others around you.

No Matter What

火が降っても槍が降っても
Hi ga futte mo yari ga futte mo
No matter whether it rains fire or spears

Martial arts training isn’t supposed to be easy. What every martial artist is really learning is mindset. Martial arts training is fraught with obstacles. To the layperson, it is easy to think that the obstacles are physical in the beginning and only mental later on. However, I would argue that all obstacles, regardless of one’s level, are mental. Confronting a larger opponent and getting out of bed require the same mental energy. Once we learn to overcome the games that our minds play, we learn that every obstacle we surmount makes us stronger. That is why both Nietzsche and Japanese proverb advocate keizokuhachikaranari ( 継続は力なり) or “that persevering through something difficult makes one stronger.” How does adversity make us stronger? In one way, we develop a “no matter what” mindset. The martial arts mindset is that we will not give up, no matter what. So, every time we look up at the size of the mountain confronting us, we should think “no matter what” instead of “I should give up.” A normal person has the tendency to give up at the first sign of struggle. The Japanese think that people today have a 3K mindset which means that they won’t do these three things: kitanai (汚い), kiken (危険) and kitsui (きつい)  or “dirty, dangerous and demanding.” Martial artists aren’t normal people, and our training is literally all three of these things. One cannot get good at a martial art without sweating or getting dirty. The techniques in the martial arts are lethal so it is given that one will get injured at some point or another. All martial arts are demanding and so one must be able to dedicate themselves to their training. In training, we continually learn to persevere and overcome any and all obstacles and with each surmounted obstacle or downed foe, we learn konjo (根性) or “fighting spirit.” At every moment, we are confronted with a choice to give up or keep going. A martial artist always chooses to keep going “no matter” even if it is raining fire or spears. 

Today’s goal: Think about what you can do to be determined and dedicated toward achieving your goals.

Throwback Thursday - Stick to the Basics

Furuya Sensei posted this to his Daily Message on July 22, 2003.

I think we think our minds are very stable because of our intellect but in reality it is not. Indeed, our minds are, in a way, very un-stable. How many times do our minds change in one day from happy to sad, to calm, to excited, to angry, to sleepy and on and on. How can we call this stable? Indeed, our minds are extremely sensitive to changes even more subtle than we can consciously imagine.

Within all of these changes, we must find that part which is unchanging, that part of our minds which is eternal. This is the meaning of training. In our training, it is important to be able to note, see and comprehend all these subtle changes, not focusing on change itself but change as it merges into the unchanging. This is called in martial arts, “mind focusing on mind."

If we theorize about martial arts and techniques, we can create any number of interesting moves. If we talk about the "reality" of martial arts, then it is important and vital to practice the basics over and over again. Just a few techniques will work all of the time in a real situation

and we have to know how to do these even in your sleep! In Aikido, we have to have a balance between the two but the requirement of constant training is still there.

If my students know anything, I hope they will know Ikkyo, Nikyo, Sankyo and Yonkyo very well and also Irimi-nage. If they know this, I know that all of the other techniques will come very easily for them and they will be good students.

Teaching fancy stuff is like trying to catch clouds floating in the sky. Stick to the basics even though you might be criticized. Teaching is for the good of the student despite themselves.

Eradication of Evil

地獄は壁一重 
Jigokuhakabehitoe
The line between good and evil is as thin as a razor's edge

The martial art’s sole purpose is the eradication of evil. In Japanese folklore, it is thought that the Tengu (天狗) or “mischievous supernatural beings” brought the martial arts to the world. As the legend goes, while on an excursion to view the cherry blossom bloom, Minamoto no Yoshitsune as a child revealed to a Yamabushi or “mountain ascetic” that he was the orphaned child of Minamoto no Yoshitomo, the defeated leader of the Genji clan. The Yamabushi in turn revealed that he was the Kurama-tengu or “The goblin of Kurama.” From that point, supposedly, the Tengu taught Yoshitsune swordsmanship and the martial ways to avenge his father’s death. Using these skills, Yoshitsune would later become one of Japan’s greatest warriors. There is this idea in mythology that humans didn’t know how to wage war or systematically kill one another until supernatural beings like Tengu, Lucifer or Prometheus showed them how. Since that dawning, humans have been trying to return back to the heijoshin (平常心) or the “peaceful mind.” The heijoshin is the state that we were born with before we “learned” to be disturbed by the ways of the world. One interesting thought experiment about the martial arts is that the Tengu gave it to humans to destroy themselves but they somehow, over generations, used it to develop themselves and find their way back to the heijoshin and not only that but they also now use it for bapponsokugen (抜本塞源 ) or “the eradication of evil.” The evil that we are eradicating is the fear and negativity that exists inside each of us. It is said that the line between good and evil is razor thin and it is true. It is so easy to succumb to the fear and negativity of evil. However, the greatness of human beings is that they have free will and can choose the Way of the martial arts which is rooted in righteousness and compassion or the path of evil which is based upon fear and suffering. Furuya Sensei would often say, “The Way is hard.” On so many levels that is true as we are given the hard choice to choose at every moment whether we are going to be good or evil.   

Today’s goal: Choose to be a good and decent human being. 

Communication

The best warriors know how to communicate. All warriors hate kaden (訛伝) or “miscommunications” because any miscommunication, no matter how small, could lead to chi wo nagasu (血を流す) or “bloodshed.” Nobody, even warriors, want to fight. Therefore, a large part of martial arts training is to learn how to clearly state our intentions and thoughts. This is one of the theories behind the need for reigi saho (礼儀作法) or “etiquette” in the martial arts. It is said that “Budo begins and ends with respect.” By beginning and ending with formality, we prevent other people from developing a sakaurami (逆恨み) or an “inadvertent grudge” because of some misunderstanding or miscommunication on our part. It is thought that our inner state is reflected in our outward actions, so we take care of the formalities so as to not create a problem where there is not a problem. For instance, when we bow to our training partner, we are communicating to them that we respect them and that our intention is to not harm them on purpose and so they don’t misinterpret our hard throw as being malicious. In our dojo, the students are supposed to announce themselves and say their names whenever they enter or leave the dojo. For example, when a student enters the dojo, they are supposed to say in a loud voice, “Hello, Sensei this is David!” Someone asked why they have to announce themselves? I explained to them that it is a Japanese custom to announce yourself when you leave or enter someone's home and that the only people who don’t are dorobo or “thieves” or ansatsusha or “assassins.” However, the reason why we follow this custom in our dojo is because Furuya Sensei used to live in the dojo, and it was his home. In a sentimental way, students today follow this custom out of respect for Sensei now that he has passed away. Showing respect, even if we don’t want to, forces us to think of someone other than ourselves for at least one moment. Thus, being able to communicate one’s self properly is a warrior’s most important skill. Proper communication can prevent blood shed or at the very least unnecessary hurt feelings. Don’t forget to bow! 

Today’s goal: Be kind and polite even if you don’t have to or want to. 

Throwback Thursday - Fine Polish

Furuya Sensei posted this to his Daily Message on January 4, 2005.

Instant gratification can lead to eternal aggravation

As a teacher, I would rather see my students struggle in trying to understand the correct technique and not being able to complete the throw than to see them trying to throw the person down any which way they can just to see that their partner is thrown down. If a person struggles with the correct method, eventually they will understand the technique and then the throw will eventually work effectively. 

The person who understands the correct method will develop a habit of consistent practice. When their technique goes wrong, they will know how to fix it and they will also become more sensitive to working the technique at a higher level of understanding. This is called fine polish.

The student who throws any which way they can only develops an inconsistent practice habit. Later, they are unable to notice subtle nuances to the techniques and have no sense for the finer details. This person will never cultivate the ability to correct themselves and can only continue their practice as a form of guessing or trial and error. Throwing simply to throw one's partner without any regard for correctness is only showing off and is a form, of course, of instant gratification. Eventually, this only leads to chronic aggravation. Later, when this student becomes a teacher and wants to teach their own students, they have trouble because they really are not sure which is the correct way. This is a rough polish.

In learning, consistency is most important. Like a scientific experiment, everything must have the same conditions, or one can never see the subtle differences or changes and gauge their results accurately.

As one masters correct practice, they will come to know the technique so thoroughly that they will be able to freely upgrade or downgrade the technique without any problems. All of this consistent and correct practice eventually will merge into a single "line" of the technique and they will have polished themselves to a fine level. 

Aiki Dojo Message - Mindset

山中の賊を破るは易く心中の賊を破るは難し 
Sanchunozoku wo yaburu hayasukushinchunozoku wo yaburuhakatashi
Defeating the bandits in the mountains is easy; defeating the bandit in one's mind is harder. 

One of the greatest things studying a martial art teaches us is mononomikata (物の見方) or “mindset.” Mindset means perspective or how we look at things. Author, Jo Owen said, "Mindset separates the best from the rest: the right mindset drives the right habits, which drive the right performance.” Thus, we can just as easily psych ourselves into or out of something. I see people get the most psyched out when we do bukiwaza (武器技) or “weapons techniques.” The moment we bring out the weapons, I can either see fear or excitement in their eyes. In swordsmanship, it is said that when we engage our opponent, we one should avoid shikai (四戒) or “The four diseases.” The four diseases are: kyo (驚), ku (懼), gi (疑), and waku (惑) or “surprise, fear, doubt, and confusion.” Allowing ourselves to succumb to one of these diseases could enable our opponent to capitalize on our overtaken minds and defeat us. The mindset that we should be striving for is heisei (平静) or a “calm” mind that is equanimous. To have an equanimous mind means having composure and not being disturbed or overtaken by our emotions. To reach this state of mind, we need to confront our fears which have created this agitated mindset. Buddhist monk, Ryokan said, "When you have a problem, face it; when you are sick, face it; when death stalks you, face it.” As we face our fears or problems head on, we inoculate ourselves from the stress that those fears elicit in us. This inoculation enables us to eventually overcome our fears and achieve our goals. Therefore, more than physical technique, the martial arts teach us mindset or how to be calm in the face that which confronts us. The goal of training is not only to discipline our bodies, but also to discipline our minds as well.   

Today’s goal: What can you face which is confronting you? 

Watch this episode of the Aiki Dojo Podcast to better understand mindset.

Throwback Thursday - The Process of Mastery

Furuya Sensei posted this to his Daily Message on June 14, 2003.

In martial arts techniques, there is not much difference between throwing someone to the ground, striking them or kicking them in order to severely injure them.

In fact, in any kind of fighting, it is very simple to injure the other person and it doesn't take much practice at all. If we are mentally violent, hateful and aggressive enough, we can harm others quite easily even if it is a good friend or member of our own family.

We think that violence is a part of our Nature but peacefulness and wisdom is also a part of our essence as well.

It is our choice to choose how we live. We can live by violence or by peace. Aikido shows us the way of peace - a way much more difficult to master and understand in such a violent world that we have created for ourselves today.

What is mastery of the art? Simply to be strong? Or have a higher rank? To beat others down? To merely “think” that we know something doesn't mean that we know it at all. Mastery is an on-going process of training each day with the proper energy, effort and spirit - it is not a goal.

Put in the Work

虎穴に入らずんば虎子を得ず
Koketsu ni irazunba koji wo ezu
If you do not enter the tiger's cave, you will not catch its cub. 

The best martial artist always puts in the work. The secret to getting good at Aikido or any martial art, for that matter, is to continually show up and put in the work. Napoleon Hill said, “Victory is always possible for the person who refuses to stop fighting.” Every day when I go to the dojo, I see two types of people. The first group are the students who have shown up and are putting in the work. Regardless of ability or talent, those students will eventually get good and reach their goals. The second group, which I don’t see, are the students that didn’t show up to the dojo and, most likely, aren’t putting in the work. It is not a far stretch to think that the latter will improve far more slowly and will also, most likely, not reach their goals. 30 years or so ago, when Watanabe Sensei was a student, there was a young actor who used to come all time that Furuya Sensei would use for ukemi and he was getting very good. At one point, life must have happened, and he had to take some time off. When he returned a year or so later, Watanabe Sensei had passed the shodan exam and this young actor was astonished at how strong Watanabe Sensei had gotten. He relayed his astonishment to Sensei and said, “I can’t believe how strong he is now.” Dismayed, he ended up quitting for good after about six months and someone told me that he quit because he felt that he could never overtake Watanabe Sensei again. However, what this student didn’t understand was oitsukioikose ( 追いつき追い越せ) which in Japanese means “To catch up in order to overtake someone.” It only seems logical that to beat someone or reach our goals, we have to catch up to them first. We can only catch up by putting in the work. Thus, there is really no secret to getting good at all. Getting good at anything is a simple recipe: show up, put in the work and time will take care of everything else.   

Today’s goal: If you get tired, rest but just don’t quit. 

Watch Gary Vaynerchuk discuss putting in the work.

Selflessness

The way of the samurai is based upon selflessness. In Japanese, messhihoko (滅私奉公) means “to be selflessly devoted.” The thing that a warrior is selflessly devoted to is the line between life and death. A life or death situation is not one that the samurai takes for granted and so both warriors understand the gravity of the situation and each one does not take the other’s sacrifice lightly. One example of this seriousness is the old samurai practice of altruistically growing a beard or mustache prior to going into battle. Some think that growing facial hair made the samurai look fiercer. However, another reason pertains to the practice of cutting off the head of one’s opponent after defeating them and taking it back as evidence of one’s prowess on the battlefield. Being prideful, a samurai, even in defeat, wouldn’t want to embarrass the victorious samurai by being mistaken for a child or woman which could render his death meaningless. To plan ahead and grow facial hair so as to be counted as a proper kill was considered an omiyari (思い遣り) or “a thoughtful act” on the part of the dying samurai. Taking the situation seriously, both samurai assiduously prepared themselves as an omiyari because they both understood that their battle is life or death, and they don’t want to die an unearned death or take a life undeserved. To the outside looking in, people think that training in the martial arts is about learning how to destroy others. On a certain basic level it is, but to the ardent it is something so much deeper. As martial artists, the opponent we are trying to defeat is ourselves. It is easy to be selfish and act self-centered because being selfish is a primal instinct. However, martial arts training is about developing the self to live one’s life at a higher level and so a warrior sees selfishness as a sign of weakness. Anyone can be selfish, but only someone of true warrior spirit can be selfless especially when they don’t have to be.   

Today’s goal: When the time comes, can you act selflessly? 

Throwback Thursday - Be Modest and Humble

Furuya Sensei posted this to his Daily Message on June 13, 2003.

The stronger and more advanced we become in our training, the more we must master modesty and humility. There is nothing more ugly than advanced students and instructors who become too arrogant and prideful or try to lord themselves over others. Always, every second of the day, be modest and humble.

In the Saikontan (Caigentan 菜根譚), a famous Chinese classic on life, "Let others always pass by first. . . ."

Once Confucius was in charge of a very important ceremony. The first thing Confucius did was to approach the elder members and ask details about how the ceremony should be conducted. One minister saw this and said, “Why does Confucius ask those people for instructions, he knows this ceremony better than anyone." Confucius' student replied, "He asks because it is proper to consult with them as a matter of respect and modesty, it is not because he doesn't know what he is doing. He doesn't want people to think that he is a show-off or too prideful."

Can we all understand this spirit? This is the proper spirit in the dojo, with our teacher, with our classmates and with everyone in our lives.

Understand the Meaning

“To live is to suffer, to survive is to find some meaning in the suffering.” - Nietzsche

Martial arts training teaches us to find meaning in everything that we do. Training then become, in a sense, jibunsagashi (自分探し) or “A journey of self-discovery.” The problem with a journey toward self-discovery is that it can be fraught with suffering as we surmount our inner obstacles. Every person’s suffering is relative, but it is still suffering none the less, and thus it can be hard to bear. What helps ease the burden is to put that suffering into perspective. Nietzsche said, “To live is to suffer, to survive is to find some meaning in the suffering.” This idea that suffering becomes more manageable when it has meaning is the central idea of Viktor Frankl’s book Man’s Ultimate Search For Meaning. Frankl was a neurologist, psychiatrist and Holocaust survivor and in his book he wrote, “We have freedom to find meaning in what we do, and what we experience, or at least in the stance we take when faced with a situation of unchangeable suffering.” This idea that suffering is made more bearable with perspective is an oft quoted narrative in martial arts training. Currently, there are many people in our dojo preparing themselves for their next rank examinations which will be coming in the next few months. I watch them come in on their own time, come early and stay late so that they can get in some extra training and I know that for many of them it is not only physically hard but also a hardship to make the extra time. Often times, when I talk with some of my seniors in Aikido they are so natsukashi (懐かし) or “nostalgic” for the good old days as they reminisce about how hard it was. Only now with time and experience do these old timers have the perspective or understand the meaning of their suffering and many don’t see it negatively as suffering anymore but positively as a process of growth. Thinking about this, what if we could understand the meaning and have the right perspective before we entered into a situation? If we could understand the meaning behind our suffering then we might not see it as suffering but as growth and perhaps be able to manage it in a better way and maybe even enjoy it a little too.

Today’s goal: Can you find meaning in that which confronts you? 

Watch this video of Viktor Frankl explain how to find meaning in suffering.

Be Merciful

“The sword shows no mercy.” - Old samurai saying

The sword is merciless, but the warrior is merciful. The highest teaching in the martial arts is shinmu fusatsu (真武不殺) or that “True budo does not kill.” This maxim goes along with the idea of bushinonasake (武士の情け) or “Samurai compassion.” Most don’t think of the samurai as being all that compassionate or merciful since their job is to kill. The word samurai (侍) means “One that serves.” Technically a samurai’s job is not to kill per se but to give their life, if necessary, in the service of their lord and that could mean having to kill or getting killed. Thus, the samurai’s job wasn’t all that glorious because it deals with death. A samurai kills instead of maiming their opponent because it was the most merciful thing to do given the unsavory situation that they both find themselves in. It was merciful because to be maimed could be worse than being killed for a samurai. Being maimed could cause a samurai to lose their usefulness and be cast out of their clan which could cause their family to become destitute. However, if a samurai lost his life in a battle, his lord could see it appropriate to keep their family in the clan as a reward for his ultimate sacrifice. A samurai understands that both combatants are in the same quandary because what it takes for one to be a samurai on one side of the battlefield is the same as what it takes their opponent to be a samurai on the other side of the battlefield. In honor of the sacrifice of what it takes to be a samurai, they train to mercifully cut their opponent down with one cut instead of hacking away at their dying opponent which is cruel and causes them to needlessly suffer. The samurai are a sad lot who find themselves employed to do what society deems to be its most abhorrent act. The samurai does what needs to be done but it can still be done with dignity, so they develop themselves to perfect one cut, one kill. The sword that "preserves life" not "destroys life” is the highest teaching in the martial arts and the difference between the two is a mindset driven by compassion and mercy. This could be one interpretation of  katsujinken satsujinto (活人剣殺人刀) or “The sword which gives life or the sword which takes life.” The sword alone is an inanimate object and is designed to kill but in the hands of the one who wields it, it can become a sword which gives life. The life in this sense that we are saving is our own because we learn to be compassionate and merciful in a world filled with chaos. That is why the sword is merciless, but the warrior is merciful.

Today’s goal: Regardless of the situation, can you still be merciful? 

Watch the latest episode of the Aiki Dojo Podcast to better understand weapons training in Aikido.

Throwback Thursday - Ma-Ai/Spacing

Furuya Sensei posted this to his Daily Message on October 5, 2003.

I was taught mai-ai (間合い) or “spacing” early on in my training. In very traditional Aikido, one respected Aikido teacher taught that ma-ai is the distance in which we can see our opponent straight on but still see their feet and arms (lowered at their sides) in our peripheral vision. If we are standing slightly too close to our opponent, their feet and also their hands will disappear from our vision. Of course, if we are slightly too far from our opponent, it is possible to see their whole body easily, but then we are at a distance in which they are not compelled or inclined to attack and we also cannot effectively apply our technique either. At the proper distance or mai-ai in this case, the opponent does feel inclined to attack. In addition, this teacher also taught that one takes kamae in such a way as to very subtlety control how the opponent may attack us. Or briefly, positioning one's self so that they are inclined to attack us with their right as opposed to their left hand, etc. This is also a part of ma-ai, according to him.

Another teacher taught that ma-ai is the special spacing or "angle" in which you can strike at your opponent but they cannot strike you. Or, the spacing in which we are protected against our opponent's immediate counter attack while still maintaining a position to easily apply our own technique.

Another teacher taught that ma-ai is the spacing in which the technique can be executed at its optimum level. If we are too close to our opponent, we are open to their counter attack and/or the possibility of them jamming our technique. Of course, if we are too far away from our opponent, the technique cannot be applied properly at all.

Another Aikido great taught that the ma-ai must constantly be adjusted to neutralize or adjust the speed and strength of the opponent's attack by closing in or creating more distance between one's self and the opponent.

I consider all of this in my study, practice and execution in all of my techniques.

Hardship Reveals

盤根錯節に遇いて利器を知る
Bankon sakusetsu ni aite riki wo shiru
A hero is revealed by hardship 

Every martial artist has and will struggle. Hardship or struggle is what reveals our true selves. Each of us will have some, if not many, kusen (苦戦) or “hard fought battles” on and off the mat. These struggles, albeit uncomfortable, will be where we will grow the most. It is said that martial arts training is a shito (死闘) or “A struggle between life and death.” Obviously, at its most superficial level that struggle is physical as we fight with our opponents. However, at its utmost level, the life and death struggle we are speaking of is between the death of one’s old self and the birth or life of our new selves. That change begins when we run out of saino (才能) or “talent.” We all have talent, but no matter who we are, at some point, it will run out and we will struggle and have to put in the work. Where we struggle is typically where we need to put the work in. I have seen new students reach their struggling point right away, but I’ve also seen seasoned blackbelts reach their struggling point only after years of training. Regardless, of one’s level or experience, every person will struggle sooner or later. If something is easy for us then we are still functioning within our talent range and haven’t reached the end point where our talent has run out and the true growth begins. Motivational speaker, Eric Thomas said, “Where there is no struggle, there is absolutely no progress.” The other day, I was talking with one of my students and he said, “Wow, you are so disciplined to wake up every day at 5:00 AM.” I replied, “Not really, waking up at 4:30 would be real discipline.” What I meant is that I wake up at 5:00 Am without an alarm clock so it is easy and within my natural ability but to wake up at 4:30 would be more of a struggle and require me to be more disciplined. It is said that the normal person is a wakoudoujin (和光同塵) or “A person who is blissfully unaware of their innate power or talent.” A martial artist is not normal because they want to improve and so they continually seek out opportunities to push themselves out of their comfort zone. To train in a martial art is to struggle and that struggle is the sign that we are undergoing the process of unleashing our true inner power. Every martial artist has to struggle so that they can grow and unleash their true inner power.

Today’s goal: Seek out opportunities to struggle and unleash your true inner power. 

Watch the Rock talk about how his struggles have made him who is today.

No Disharmony

We don't see things as they are, we see them as we are. - Anaïs Nin

In a true budo mindset, a warrior knows no disharmony. However, a martial artist is supposed to always be kigamae (氣構え) or “prepared” and ready for an attack. Typically, a prepared mindset is one that is good at negative bias or one that only sees the bad. Our opponents try to conceal themselves from us so we need to be hypersensitive to the smallest detail which can reveal our enemy’s true intentions and those elements are usually negative. The problem with having negative bias is that the world tends to fade into a vast wasteland of disharmony that is hard to transcend once we are immersed into it. The goal of Aikido training is not to become a better fighter but rather to attain uchinaruheiwa (内なる平和) or “inner peace.” However, harmony is not an attainment but a practice that must be continually reinforced. When Furuya Sensei was a student at Hombu Dojo, one of his duties was to stock the vending machine and count the money. One day he started to notice that people were paying with fake coins. Not wanting to embarrass anyone, the first few times he just replaced the fakes with his own money. At some point, it became too expensive, and he thought that he should bring it to 2nd Doshu’s attention. After explaining the situation and showing Doshu the fake coins, he responded, “No, an Aikido student would never do that. It must be someone coming from the outside.” At first, Sensei thought that Doshu was just being naive but later realized that Doshu’s true greatness came from how he chose to see the world. We can choose to see the bad in the good or the good in the bad but regardless of the choice that perspective can become our worldview. Anaïs Nin said, “We don't see things as they are, we see them as we are.” Fear, anger, hatred, etc are all functions of disharmony while kindness, compassion and grace are perspectives of harmony. Understanding this, we can see how Doshu chose to see the good as a way to practice inner peace. Gandhi is falsely attributed with this quote, but it is still apropos, “You must be the change you want to see in the world.” We change because we change the way we see the world and thus a true martial artist knows no disharmony. 

Today’s goal: Don’t look for disharmony. See the world as you wish to become. 

Watch this video of Michael Caine reading and discussing Rudyard Kipling’s poem If.

Throwback Thursday - Thought and No Thought

Furuya Sensei posted this to his Daily Message on October 23, 2004.

Sometimes, when I am sitting at my desk working, I stop and think to myself, "Am I happy?"

When I think about it, my answer, like most people, is "No, not really." Like most people, I wish I could have more money, more this or better that. As I compare my life to what I "think" or “conceptualize" happiness to be, of course, my life doesn't hold up at all. I could have a better car, nicer house, and on and on and on or the things we “define" as to what happiness is.

However, if I don't think about whether I am happy or not and if I don’t compare myself to the "ideal" stuck in my head of what happiness is - I am actually quite happy after all.

Perhaps, happiness is something that we “are” and not something we “think.”

Practice is like this too, as are many things in life; we cannot hold them up to conceptualization by our calculating brains but must just realize them in life as a part of life and that is all.

This is what is meant in Zen, I think (haha), by mushin or "no mind."

We cannot practice blindly and thoughtlessly and indulge ourselves. We must not think and be more like the old adage, "Before entering the dojo, cut off your head and leave it outside." How true! How true!

Please try to be happy instead of thinking about happiness and achieve, "thought with no-thought" in your practice and in your daily life.

El Budoka: When the teacher is the greatest adversary of the student

When the teacher is the greatest adversary of the student

In the past, it was thought that the best teachers were the ones that were the most unreasonable. Regardless if the teacher was “good” or not, being unreasonable forces the student to have to work harder. This is why, in olden times, teachers prided themselves on being shakushijougi (杓子定規) or “strict.” In Japan, it is thought that students have iji (意地) or “obstinance” and that without training that willful spirit would cause them to be unsuccessful. Thus, it was the teacher’s duty to transform that willfulness into konjo (根性) or “fighting spirit” so that they could be successful. Therefore, in order to transform the student the teacher needed to be strict with their standards and unreasonable in their expectations. 

My teacher was Rev. Kensho Furuya Sensei who attained the rank of 6th Dan in Aikido and a 6th Dan Kiyoshi in Muso Shinden Ryu Iaido. When Furuya Sensei passed, he had been studying martial arts for over 50 years. Furuya Sensei was a Zen priest, scholar and traditional Aikido and Iaido teacher who valued and embodied the old ways of budo. 

When I was a student, one summer I started washing  Furuya Sensei’s car in exchange for monthly dues. Every Saturday after class, I would wash and wax his car in the alley in front of the dojo. Despite having washed his car a dozen times, he never commented on whether or not I was doing a good job. I was fine with that because just about every time I spoke with Furuya Sensei, he rebuked me about something like my haircut or my choice of t-shirt logo. Washing his car in the summer was great. I saved $100 dollars a month and it only took me an hour. Then winter rolled in and that was painful. I am not sure how many days the weather was bad, but there was one fateful day that I remember which taught me a great lesson. 

I came to the dojo on a Saturday as usual and took all the classes but this particular Saturday it was raining very hard. I remembered thinking, “Yes, I have the day off.” As I walked down the stairs, Furuya Sensei was sitting at the bottom talking with students as they left the dojo. I remember that I was happy and had a bit of skip in my step. I said, “Bye Sensei, see you tomorrow” as I walked out the door. All I heard was “No, no, no. Don’t you have a job to do?” I froze standing there waiting for him to laugh. But he didn’t laugh and everyone else stood their frozen witnessing my demise. Furuya Sensei said, “Aren’t you supposed to wash my car?” In that moment, you could have heard a pin drop. I said, “But, Sensei, it’s raining outside.” He said with a stern look, “A deal is a deal.”

As I began to wash Furuya Sensei’s car in the pouring rain, he and one of the students left for lunch. As they drove away, there was a bolt of lightning which to me seemed like an ominous sign because at that moment I was thinking about cheating and not washing his car and just saying I did. For what seemed like forever, I waffled back and forth as to what to do. All I could think about was that he was testing me and watching me from one of the restaurants or apartments around the dojo. I thought that it might be a test and that he was trying to catch me cheating. 

So I decided that since I was already drenched that I would just wash his car as usual. I must have looked like a crazy person as I stood in the rain washing a car only wearing a throughly soaked t-shirt. Just as I finished waxing Sensei’s car (yes washed and waxed was the deal), he pulled up, didn’t say a word and hurriedly went inside the dojo covering his head from the rain. Someone else waited at the door until I was done to get Furuya Sensei’s keys and put away all the equipment. Tired and soaking wet, I got into my car and went home. 

Furuya Sensei never said a word about that day to me, but I learned a great lesson - a deal is a deal. In Japanese, they say, “Bushi no ichigon kintetsu no gotoshi" which roughly means that “A warrior's word is gold.” If I say that I am a martial artists then I must act like martial artist. 

A month or so later, I could afford dues again and so I didn’t have to wash Furuya Sensei’s car anymore. I still did it sporadically for many years after, but never again in the rain.  

In the old days, the teacher what supposed to be the student’s greatest adversary. The teacher’s harsh treatment was supposed to light a fire inside of the student so that they would do whatever it took to defeat them. The teacher was not supposed to be a friend. If the teacher was friendly to you then it was thought that they weren’t interested in developing you. That was because in order to create change in the student, the teacher was going to have to be willing to hurt the student’s feelings as they pushed them out of their comfort zone. When talking about this, Furuya Sensei would often say, “In order to make an omelet, you are going to have to  break some eggs.” Teachers in the olden days were preparing students for war and the rigors of battle. That immediacy necessitated that the teacher be harsh and almost unfair or in other words unreasonable.

I studied with Furuya Sensei for 17 years and one day. That one day extra day after 17 years was the true test of all of his teachings. It was the final exam. Did his unreasonableness make me or break me? Did his teachings sink in and put me on the right path? Would I do whatever it would take to keep the dojo open? Only time will tell. Only now after 15 years since Furuya Sensei’s passing do I realize what a gift he gave me when he made me wash his car in the rain. By being unreasonable, Furuya Sensei forced me to make a decision about who I was going to be - a warrior or cheater. When we say we will do something or say that we are someone, then we have to live up to those words. Now today, decades later I understand. Many times throughout my training, he taught me some hard lessons with his unreasonableness. I can say without a doubt that without Furuya Sensei’s unreasonableness I would not have become the person that I am today.