Start From Zero

満は損を招く
Man wa son wo maneku
Arrogance leads to downfall.  - Proverb

The best martial artists cultivate a Zero-based mindset. It is often thought that nurumayu (微温湯) or “complacency” is the martial artists greatest opponent but the true villain is kyoman (驕慢) or “arrogance.” Interestingly, the word kyoman is made up of the two kanji for “pride” and “laziness.” Understanding this, martial artists know that arrogance leads to complacency and complacency ushers in defeat. Sometimes, this arrogance is subtle and not always overt but is just something that unknowingly creeps in over time. This possibly happens because of the unspoken fact that most martial artists will never have to use the skills that they cultivate. Therefore, a martial artist assiduously trains for an inevitability that will most likely never happen. Sometimes, once we realize that the inevitable is never going to happen, we unknowingly contract subtle arrogance. Subtle arrogance is not really an overt arrogance which is focused on being better than others but rather an arrogance that creates complacency because we stop improving ourselves because we become used to thinking that we are “so far ahead” of everyone else. Realizing that this subtle arrogance could happen, the good martial artist creates constructs to circumvent it. One strategy is to have a Zero-based mindset. A Zero-based mindset is the habit of waking up every day thinking that we are at zero and must re-build ourselves regardless of what we achieved in the past. In Buddhism, this could be known as shoshin (初心) or “the beginner’s mindset.” Regardless of what we call it, this mindset is a forced humility of sorts where we pretend to be starting at nothing. This mentality keeps us hungry and helps to enable us to put in the work. The problem with a Zero-based mindset is that it can come from a dark place because the easiest way to create this mindset is to think that we have to work because we are “loser” with a victim based mentality. Thinking you are a loser is problematic because it can become habit forming and detrimental over time. Martial artists aren’t victims and so everything has to be done from a place of positivity where curiosity and wonderment are paramount. With this curious mindset we think, “I wonder how far I can go?” This enables us to focus more on starting from zero than being zero. In Japanese, ryoutounoinoko (遼東の豕) means “to take pride in something mundane” but the literal translation is “to be so ignorant of the outside world that we think that we are one-in-a-million when we really are more like one-in-five.” That’s the rub, we have to think that we are one-in-a-million so that we can take pride in the everyday mundaneness of continuous training for an inevitability which may never come. In the martial arts, arrogance is the presumption that once we achieve a certain level and are good that we will always be good and we can agura wo kaku (胡座をかく) or “rest on our laurels.” To rest on our laurels is “to be so satisfied with what one has already achieved that one makes no further effort.” Martial artists never rest on their laurels and that’s why the best martial artists cultivate a Zero-based mindset.

Today’s goal: William Pollard said, “The arrogance of success is to think that what you did yesterday will be sufficient for tomorrow.”

Watch this short video of Jocko Willink talking about Zero mindset

Throwback Thursday - The Tiger's Back

Throwback Thursday - The Tiger's Back

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

Quite a few years ago, one student approached me and said that he wanted to begin Zen sitting so I sent him to the nearby Zen temple telling him to go there and ask to join their Zen sitting group. A few days later, in practice, he didn't say anything, so I asked how he liked joining their group.

He said, "I didn't like it at all. When I said I was interested in Zen sitting, the priest was very nice. But when I told him that I also studied Aikido, he frowned and said that Aikido was no good and that I should quit. I was very angry and insulted at his words, so I just left and never joined them.

I told my student that this is very odd behavior and that I will go to the temple and ask the same question and see what happens. I knew that there was a new priest there, but I didn't have the chance to meet him yet.

I went and met the new priest and also told him, "I want to join your Zen study group and I practice Aikido in the nearby dojo.” He said exactly the same thing, "Aikido is no good, you better quit and just do Zen sitting!” I smiled at him and said, "Ok, I will go back and quit Aikido at once.” "No, no!" the priest cried out, "don't quit! I was just kidding you. Usually, when I meet martial artists, they are very arrogant, so I just wanted to test your mind! I apologize!"

After we introduced each other, we began to laugh. It is such a small world. This new priest was also formerly an Aikido teacher. He was first called to the Boston area to teach Aikido on the recommendation of Nobuyoshi Tamura Sensei of France at the Macrobiotic Institute in those days. But after a while when this young priest returned to Japan on personal business, he met a Zen priest and quickly entered a temple where he stayed for several years in training. In order to replace him, Tamura Sensei recommended the wonderful, more highly qualified Mitsunari Kanai Sensei. I met Kanai Sensei in 1968 while I was going to school in Cambridge. Such a small world.

In Zen, often such dialogues take place. It is always easy to get offended if we hold too much pride within ourselves or are too rigid in our thinking. Usually, priests are just challenging each other’s practice or level of training. Someone once said that asking a Zen master a question is like jumping on a sleeping tiger's back. Easy to get on, but hard to escape after!

Watch Volume 1 of Furuya Sensei's The Art of Aikido video series

Empower Yourself

The best martial artists empower themselves. A martial artist is only supposed to be in the now, never gazing too far forward and never looking back. To focus on the now is to chikarazukeru (力尽ける) or “to empower” oneself. Empowering oneself means “to make a conscious decision to take charge of our lives and ultimately our destinies.” To overemphasize the past is to have a self-defeating mindset. The normal person is always trying to get back to the past. For them, they look back on their younger years with fondness when they were younger, fitter, better looking or just less encumbered. We all want to go back because it is natsukashii (懐かしい) or “nostalgic.” The problem is that the person who we were back then doesn’t really even exist anymore but in our minds. In order to go back, we have to defeat one of the five undefeatable opponents: The Grim Reaper, Mother Nature, Father Time, neglected old injuries, and the Self. If anyone of these five undefeated catches us first, we will never be able to go back. A martial artist understands that we can’t become who we are supposed to be if we cling on to the person that we were. Thus, the only undefeatable foe that we have any chance of beating is the Self and that’s why O’Sensei advocated for masakatsu agatsu (正勝吾勝) or that “the true victory is self-victory.” A clue to how we begin the journey of self-victory could be in the Buddhist monk Takuan Soho statement, “Sever the edge between before and after.” One way to think about this is that if we let go of the past and not think about the future then victory can be found in the present moment. Alice Morse Earle said, “The clock is running. Make the most of today. Time waits for no man. Yesterday is history. Tomorrow is a mystery. Today is a gift. That is why it is called the present.” Every morning when we wake up, we are the lucky ones. Every day, approximately 151,600 people die worldwide. Thus, every morning, we are reborn anew and should make use of the time we have now. In class, students up to a certain rank are discouraged from thinking. What I mean by thinking is not so much how to do the techniques but the baggage that comes along with thinking about how they are doing the technique. For instance, I always remind students that they should stand up straight with their heads up and look forward while they are doing the technique. One reason for this is that I can actually see them judging themselves with their body language as they are throwing someone down. Encouraging them to stand up straight with their heads up and looking straight ahead is symbolic body language indicating empowerment. In other words, this symbolic gesture enables them to “fake until they make it.” The 151,600 people who die yesterday don’t get to have a today. Martial artists understand this and so they try to squeeze the most out of the now because tomorrow they might be one of the unlucky ones. Saint Mahrer once said, “Time and tide wait for no man.” Martial artists know this and that is why the best martial artists empower themselves.

Today’s goal: Tomorrow never comes because it is always today.

Watch this video to better understand on what to focus on.

Test Your Mettle

The sum of our obstacles will always be greater or equal to our own prowess.

A good martial artist is always looking to test their mettle or kigai (氣概). Interestingly, the kanji for kigai translates as “condition of one’s energy.” One’s mettle is “their ability to cope well with difficulties or to face a demanding situation in a spirited and resilient way.” Thus, if the condition of our ki is strong, then our mettle or ability to handle difficult situations would also be strong. In order to test our mettle, we must face adversaries who are kotekishu (好敵手) or are “worthy opponents.” The reason that we choose someone who is a worthy opponent or someone of superior ability is because in the martial arts, we aiteshidai (相手次第) or “we determine our attitude according to our opponent.” If our opponent is shoteki (少敵) or a “weak opponent,” then they won’t bring out the best in us. In sumo, sumo wrestlers are supposed to kokyu wo awaseru (呼吸を合わせる) or “synchronize their breathing with their opponent’s prior to the start of a match.” On the surface, they synchronize their breathing for timing reasons. In a deeper sense, there is this idea that a person of greater or equal strength breathes differently than a person of lesser skill. Therefore, the synchronization of breathing becomes a metaphor meant to mean that a stronger opponent behaves differently and, theoretically, breathes differently and thus by synchronizing with a superior opponent, we become greater as a result because they bring out the greatness in us. In the west, we say “iron sharpens iron.” The Japanese equivalent is sessatakuma (切磋琢磨) which means “to improve by mutual encouragement.” The best martial artists know that the stronger they are, the more difficult opponents they will have to face. It seems unfair, but this truism seems like one of the unfortunate laws of the universe. Thus, the sum of our obstacles will always be greater or equal to our own prowess. This gives us the opportunity to rise to the level of our challenge. That is why the best always want to oomonogui (大物食い) or “defeat a superior opponent.” In battle and in life, we don’t get to choose our opponent and so we must always be ready. That is why a good martial artist is always supposed to assume that their opponent is of equal or greater skill. This assumption enables them to never be caught off guard and it also enables them to be ready to rise to the occasion. For most of us, our greatest opponent, battle, or adversity has yet to be revealed. When it does come, we won’t know if we will rise to the occasion or be crushed by the weight. That is why to get a better sense, a martial artist is always seeking out greater opponents or challenges to test their mettle.

Today’s goal: In everything you do, don’t take the easy route - challenge yourself.

Watch this short video of author Robert Greene discussing challenging yourself.

Try Your Best

“One must try, everyday, to expand one's limits.”
- Mas Oyama, Founder of Kyokyushinkai Karate

The best martial artists always try their best. In Japanese, one way to say, “to try one’s best” is funtoudoryoku (奮闘努力). On this day, four years ago, Steve Shaw passed away. When I think of Steve, I remember that he was one of those people who always tried to do their best. In Steve’s last email to me he was talking about moving up to the high school level and he wrote, "I have tried very hard to be patient with myself in the transition, but I still am not where I want to be. That's one of the ways I know it is a worthy endeavor.” Today, “trying” is frowned upon as if it is some sort of negative affirmation. Whenever a person says, “I’ll try my best” someone always corrects them like a 5th grade English teacher and says, “Uh, don’t you mean you will do your best?” The other day, I read a web article on Psychology Today, where someone stated, “As soon as we say that we are "trying" to do something, we build into our intention the potential for failure, or, at the very least, limited success. When we say that we are "doing" something, it sets us up to succeed right out of the gate.” Yoda, himself, also famously stated in the Empire Strikes Back, “Do or do not. There is no try.” I get it, from today’s standard of self-help, “trying” can set us up for failure. The problem with this stance is that no one succeeds at everything that they do and thus some things naturally result as a try. This “only do” mentality can set us up for low self-esteem or an aversion to the possibility of negative outcomes in the future. For me, when I think of trying vs. doing, I think that everyone is doing their best, but a good martial artist is trying to be better. To try means “to make an attempt or effort to do something.” None of us starts out as a master nor are there any prodigies. Therefore, every success begins as a try. When we only “do” and don’t “try,” we set up an expectation that we should succeed in everything that we do. With this mentality, a person can think, “If I am not going to win, I am not going to even try.” This sets us up to never step out of our comfort zone unless we are sure that we are going to win or that we are going to do something well. People above the age of 40 hate participation trophies. I get it, I hate it too. However, what the participation trophy does is that it creates a positive feeling about one’s effort regardless of the outcome. This sets up the young person to try things out in the future without the past negative memory of a grown person ridiculing them for coming in last. I saw this in full effect the other day. Every year, we help out at the local Zen temple and pound mochi, and people come by and watch. I noticed that people over the age of 40 will never try it out, but all the young people jump right in and give it a try. With this observation, I posit that the 40+ year old person worries about their performance and doesn’t like to “look stupid” or fail, but the younger person has learned to try their best and just have fun. That is the mentality that I think of when I think of Steve. Steve always had this huge grin even when he was supposed to be serious which used to drive Furuya Sensei crazy. I like to think that he grinned because he knew that he was trying his best and that he was just trying to have fun. Steve is sorely missed but I am sure that he is up in heaven trying to do his best, but still driving Sensei crazy. Be like Steve and just do your best. Remember, everyone is doing their best, but a martial artist is trying to be better.

Today’s goal: In everything you do, just try your best.

El Budoka magazine: Reverend Kensho Furuya: Modern Samurai

Editor's note: Ito Sensei's article originally appeared in the March edition of El Budoka magazine in honor of his passing 16 years ago.

Reverend Kensho Furuya: Modern Samurai

Many of us like to think that we are living the Way of the samurai, but how many of us really are? Reverend Kensho Furuya was a swordsman, Aikidoist and teacher who lived the Way.

The best way to describe Rev. Kensho Furuya was that he was an old-world samurai who was born too late. Furuya Sensei’s old samurai sentiment was, at times, too impractical and unrealistic for this modern day and age. He believed that a samurai life should be one of loyalty, duty, filial piety, economy and hard work, while living a simple and stoic lifestyle.

Rev. Kensho Furuya was born Daniel Masami Furuya on April 25, 1948, in Pasadena, California in the United States. Furuya Sensei was a Sansei or third generation Japanese-American whose grandparents immigrated to the United States in 1919. Furuya Sensei’s father was a member of E Company of the famous 442nd Regimental Combat team in WWII.

Furuya Sensei comes from a long line of samurai. His maternal family lineage were retainers and served as samurai under the daimyo, Takeda Shingen in the 16th century. Takeda Shingen assigned Furuya Sensei’s ancestors to establish a branch of Asama Jinja Shrine in the Yamanashi prefecture and they have been the hereditary custodians for over 450 years.

During the Sengoku period, Furuya Sensei’s paternal family ancestors were high ranking samurai of the Ikoma Clan in the Bitchu Province occupying the Takamatsu Castle which is in present-day Okayama Prefecture. Takamatsu Castle was originally built in the 16th century by the Daimyo, Ikoma Chikamasa who was a retainer of Oda Nobunaga and then Toyotomi Hideyoshi.

Furuya Sensei’s grandfather was proud of his samurai lineage and tradition and he tried to teach the ways of the samurai warrior to him when he was a child. Furuya Sensei said that he always felt a sense of responsibility to maintain his family’s samurai ancestry as the only grandchild in their immediate family.

At the age of eight, Furuya Sensei began his martial arts training and received his shodan or first degree black belt in Kendo at the age of ten. By the age of 14, Furuya Sensei earned his second rank of shodan in Aikido as well.

Furuya Sensei studied Kendo and Iaido under many great teachers when he was a teenager. He used to vividly recall how masterfully the famous Kendoist Torao “Tiger” Mori moved and that he once saw Tiger Mori attack with tsuki so hard that his opponent was lifted up horizontally. Furuya Sensei also studied swordsmanship, Kendo and Iaido under Takiguchi Yoshinobu Sensei who was a well-known Kendo teacher and an expert in Itto Ryu swordsmanship and Iaido. Furuya Sensei’s most notable Iaido teacher was Takeshi Mitsuzuka Sensei who was a student of the founder of Iaido, Nakayama Hakudo.

Furuya Sensei’s first Aikido teachers comprise a virtual who’s who in early years of Aikido in the United States. In the 1960s, most Aikido teachers were only first or second degree black belt and most only taught part-time. Furuya Sensei was too young to open a dojo himself, but was qualified enough to be voted in as a member of the technical committee for the Southern California Aikido Federation. In his early years, Furuya Sensei studied with Tadaharu Wakabayashi and Isao Takahashi, but he felt that his first real teacher was Mitsunari Kanai Sensei. During Furuya Sensei’s studies at Harvard University in 1968, he studied under Kanai Sensei at New England Aikikai. In the early 1980s, Furuya Sensei also spent time assisting some of the deshi’s that were dispatched by Hombu Dojo to teach Aikido in the United States. From a distance, Furuya Sensei worked with Yamada Sensei by editing and publishing the United States Aikido Federation’s newsletter and by acting as Chiba Sensei’s assistant in 1981.

In 1969, Furuya Sensei received permission to become an uchi-deshi or “live in student” at the Aikido World Headquarters in Japan and arrived after O’Sensei had passed away. Furuya Sensei would go on to deshi under Nidai Doshu, Kisshomaru Ueshiba. While at Hombu Dojo, Furuya Sensei was a deshi alongside future notable teachers such as Ichihashi Sensei, Fujita Sensei, Suganuma Sensei, Sasaki Sensei, and Saotome Sensei. In addition to studying with Nidai Doshu, Furuya Sensei had the opportunity to study with Osawa Sensei, Arikawa Sensei, Yamaguchi Sensei, and Saito Sensei. Furuya Sensei credits Nidai Doshu as his Aikido teacher and Kisaburo Osawa Sensei as the reason he became a priest.

In 1974, hoping to train more regularly, Furuya Sensei decided to open his first dojo in Hollywood, California called Aikido Renbukai of Hollywood. Later, Furuya Sensei establishing the Aikido Center of Los Angeles in Downtown Los Angeles, Little Tokyo in 1984.

In 1989, Furuya Sensei was ordained as a Zen priest under Bishop Kenko Yamashita and received the name of Kensho (賢正). In 1991, along with Bishop Yamashita, Rev. Kensho Furuya spoke before the United Nations on the subject of world peace.

Furuya Sensei wrote numerous magazine articles and he frequently appeared on television programs speaking on the subjects of swords, Aikido, martial arts, Asian studies, and Eastern philosophy. In 1994, Furuya Sensei authored the acclaimed nine-volume video series, Aikido Shoshinshu: The Art of Aikido. In 1996, Furuya Sensei wrote Kodo: Ancient Ways.  

Furuya Sensei had been teaching for almost 50 years and often referred to himself as a “stepping stone” for his students down their paths of Aikido and Iaido. Furuya Sensei achieved the rank of sixth-degree black belt in Aikido and sixth-degree black belt in Muso Shinden Ryu Iaido with the teaching rank of Kiyoshi. 

Furuya Sensei passed away on March 6, 2007, while teaching class at the Aikido Center of Los Angeles.

We can see from this brief essay that Furuya Sensei lived this incredible life where he embodied the samurai’s ethos of hard work, duty, honor and stoicism. Furuya Sensei really was someone from a bygone era. Furuya Sensei was this person who dedicated his life to living the samurai ideals despite living in this modern world full of temptation and distraction. Furuya Sensei would often say to his students “The Way is hard.” This statement reminds us that a true samurai is not just a samurai because they swing a sword, but because they are people who strive to be loyal, humble, hardworking and steadfast no matter what.

In order to live the Way of the samurai, we need a strong sense of commitment, loyalty, patience, duty, honor, respect and the willingness to go through anything for our training. According to the samurai way, there is no reward or incentive in what we do. Everything we do must be on our own power and will. A samurai must be totally independent but as a strong individual who works well with others. The samurai spirit dictates that we must maintain a strong sense of honor and self so that we will do no wrong despite the temptation. A warrior never makes excuses for anything, their honor comes before personal profit and wealth and comfort. A samurai lives a life of poverty without any recognition. This is what makes a warrior so special and wonderful. Rev. Kensho Furuya lived the life of the modern samurai.

Read Furuya Sensei’s full bio at www.kenshofuruya.com

Read the El Budoka article

Do The Right Thing

The best martial artists always do the right thing at the right time. In Japanese, tadashiiokonai (正しい行い) means “to conducting oneself properly” or “to do the right thing.” Furuya Sensei would often say, “Always act as if your teacher is watching.” When our teacher is watching, we act appropriately and thus by acting “as if your teacher is watching” supposes that we would continue to act appropriately in their absence. This March 6th will mark the 16th year since Furuya Sensei passed away. When your teacher passes away, it becomes a final exam of sorts. It is the final exam because the teacher is no longer there to teach us directly and how we conduct ourselves going forward demonstrates whether or not we got all the information they were teaching. In other words, it is like taking a final exam but one that lasts for the rest of our lives. In addition to proper technique, a good teacher is also supposed to instill a sense of propriety in their students. Touhi (当否) or “propriety” is the ability to act appropriately regardless of the circumstance. Interestingly, when you take apart the word touhi, tou (当) can mean “to hit” and hi (否) means “to decline.”  Thus, propriety can be thought of as the ability to have “restraint” or“Just because you can hit someone, you probably shouldn’t.” When our teacher is alive or present, they bring a sense of “borrowed decorum” or tatasu (立たす) which means that they “help us to stand up” properly or enable us to make use of their level of quality or ability as we develop our own. To develop our own sense of propriety takes time and is difficult because when the teacher is not present, we tend to revert back to our former selves. However, with training and dedication, we learn to tatsutoriato wo nigosazu (立つ鳥跡を濁さず) which translates as, “The water stands still after a bird takes flight” but it means to have the ability “to do the right thing.” When the teacher is no longer with us, we honor them by continuing to do the right thing at the right time no matter what happens. People who study the martial arts are supposed to have integrity. Integrity is the junction between who we say we are and our actions. Essentially, it is who we are when no one is watching. It is hard to act appropriately because to do the right thing when no one is looking requires that we have self-discipline. Sensei understood this dilemma and that’s why he suggested that we “Always act as if your teacher is watching.” Now that Sensei is gone, I can honestly tell you that this is something that I think about every day, and it helps to frame every one of my decisions. For instance, a few months ago, I was in Spain, and someone fell down behind me. As I heard the sound, I turned around and was moving to help them before I even knew what was happening. Afterwards, I asked myself, “Did I act out of conditioning or is this my true nature?” I don’t really know but what I do know is that before that lady hit the ground, I was already en route without thinking - the training just kicked in. The other day in swordsmanship class, Watanabe Sensei said, “Proper grip usually means proper posture and a balanced center which will enable us to create the proper attack.” Thinking about this, propriety is what enables us to become successful regardless of what we are doing. The path to success is fraught with distractions and obstacles. The easiest way to do the right thing is to just act as if our teachers are watching. That is why the best martial artists always do the right thing at the right time.

Today’s goal: Who are you when no one is watching?

Watch this video of Furuya Sensei discussing the benefits of Aikido training

Never React

The best martial artists never react. How close would an attack have to get in order to incite you to react? Every person has a certain level of kanyo (寛容) or “tolerance” and once an attack crosses our threshold, we have to act. A normal person has low tolerance and is very thin-skinned and they react to the even slightest attack or insult. A person trained in the martial arts is supposed to have a higher level of tolerance. In training, we develop this tolerance by making ourselves impenetrable, indestructible, or impervious to an opponent’s physical attack. This is easy to accomplish by coming to class regularly. With time and effort, we will become stronger and with that strength comes a sense of fujimi (不死身) or “invulnerability.” However, outward or physical invulnerability is only skin deep. True impenetrableness is much deeper. When the Japanese, say, that something is “impenetrable” or okunofukai (奥の深い), they are also referring to it as having a “depth” or “profoundness” to it. Therefore, our true defenses are really more mental and emotional and much deeper than the skin’s surface or what we can do physically. From this understanding, what martial arts training is really trying to teach us is kyomutentan (虚無恬淡) or the ability “to remain calm and selfless and rise above the trivialness of life.” Trivial in a martial arts sense means attacks both physically and mentally. Thinking about it from the standpoint of being attacked, how close would an attack have to get or what word would our opponent have to say in order to get us to react? That depends on our training. In training, we learn to never react to our opponent’s advances because to react is mindless and this activates our fight-or-flight response. Instead, with training, we learn to act mindfully so that we can move from a place of equanimity and act rationally and appropriately. One of the highest teachings in swordsmanship is that of equanimity. In Japanese, there is no direct word translation for equanimity. Equanimity is the ability to have “mental calmness, composure, and evenness of temper, especially in a difficult situation.” With this understanding, we can use the old word shinshokujijaku (神色自若) which meant “perfect composure.” In class, with every attack, we become more and more desensitized to being attacked physically. This is what brings about the beginnings of self-confidence. A martial artist is supposed to have an air of self-confidence - they seem calm, cool, and composed. Up to a certain level, this air comes from letting go of the fear of being physically attacked. Later in our training, we gain a deeper sense of calmness as our defenses become more mental and emotional. In the old days, the teacher or senior students were supposed to be mean to us so that we would become desensitized to being attacked not only physically but mentally and emotionally too. Nowadays, dojos aren’t like this - not that I am advocating this. So the process of becoming completely composed is much longer. However, the internet and its trolls can help us with this. Thankfully, internet trolls can help us to gain a deeper and more profound sense of ourselves as they attack us with their BS. The fact of the matter is that no one is completely impervious, and everyone has a trigger. A strong punch should be no different than a terse word. In the mind of a trained martial artist, they are one and the same. The more we work at it, the more composed we become.  Equanimity is a type of enlightenment for martial artists because they have  the ability to act mindfully and not react mindlessly. Sadhguru said, “Enlightenment is not an attainment; it is a homecoming. It is extraordinary in the sense that you become utterly ordinary. Emptiness means that you are no longer filled with any of your own stuff, there is nothing of yours. If you become like this that everything is yours or nothing is yours, in that kind of state there is no compulsiveness.” Understanding this, that is why the best martial artists never react.

Today’s goal: Don’t react. Try and watch it go by. Then act.

Watch this video of David Ito Sensei discussing intuitive movement.

Do it Anyway

決死行
Kesshiko
To take action even though it may result in death.

The best martial artists do it anyway. Martial artists are supposed to have kesshi (決死) or “a do-or-die spirit.” To have a do-or-die spirit means that someone will give such an effort to achieve their goal that it might cost them their lives. This “do-or-die spirit” begins with this concept of doing it anyway or doing something despite our misgivings. To get to do-or-die, we need to change our perspective on how we perceive adversity. The Japanese have this expression called “3K” which means kitanai, kiken, kitsui (汚い, 危険, きつい) or “dirty, dangerous or difficult.” When I was younger, my mom used to say that “young people today don’t want to do anything that is dirty, dangerous or difficult” and she always included demeaning. Along with fear, these apprehensions happen to be the main things which keep us from achieving our goals. If we could get dirty or hurt or if it’s too hard or it could be too demeaning, then we probably won’t want to try it, let alone devote our lives to it. Therefore, to achieve our goals, we first need to learn how to overcome these adversities. It just so happens that these things are things which we face every day in our martial arts training. Every day in class, we must clean so we learn to get over kitanai or our fear of getting dirty. The techniques in the martial arts are lethal and in training, we get to confront kiken or our fear of getting hurt. In martial arts training, we have to get used to being corrected or called out for our behavior or attitude and so we learn to have thick skin and not take things personal or see them as being demeaning. Martial arts training isn’t for the weak at heart so in every class, we get to learn to desensitize ourselves to kitsui or our aversion to difficulty. Normal people don’t choose difficult. However, martial artists are not normal people and so they seek out difficulty because they know that where there is difficulty, there is also growth. When faced with difficulty, a martial artist doesn’t shy away but instead just resigns themselves to “do it anyway” no matter how uncomfortable, painful, or scary. The more we mindfully and consciously do it anyway, the more doing it anyway becomes a subconscious mindset or second nature. In the dojo, we can clearly see students cultivate this do it anyway mentality as they become more comfortable with rolling. When a beginner first learns to roll, there is a hesitancy to their movement. They sputter, second guess themselves and their roll looks kind of blocky. The more experienced a student becomes at rolling, the smoother their roll becomes and with this smoothness, there is less and less hesitancy. From here, the roll becomes a metaphor for life: the more we face something and work through it, the easier it becomes. Joseph Campbell said, “We must be willing to let go of the life we planned so as to have the life that is waiting for us.” To achieve anything requires that we build a tolerance to adversity and act despite the odds, uncomfortableness, or whether we want to do it or not. That is why when faced with adversity, the best martial artists do it anyway.

Today’s goal: When in doubt, do it anyway.

Watch this video of Ito Sensei explaining how to watch Aikido.

Throwback Thursday - Big Picture

Throwback Thursday - Big Picture

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

We think we are much better and more intelligent than other animals but when we think about it, - not really. We have our massive brains and smarts but most of the time we really do not know what we are doing. We think we have our logic and reasoning to deal with every problem but in most personal crises, it doesn't help us at all. We are like most other of God's creatures on this earth - so perplexed and in awe of all of Nature's wonders.

It is only when we think we can conquer Nature that things run afoul. It is only when we think we are smarter and can beat everything that Life has to throw at us, that we are so easily defeated.

Harmony, as in the harmony of Aikido, is not something that we have made up and can control, it is the enlightened perception of the Universe as a single, integrated entity which O'Sensei has sensed and understood.

We shouldn't think to manipulate or control Nature, but blend with it and feel it and become one with it as we should be from the moment we are born until we are no longer here. When we realize that Aikido is much bigger than ourselves and that we should stand in awe of it, we may have the same opportunity to perceive it.

When we train, nothing will make any sense to us at all. It cannot! It is a living fact which is in constant growth and change. Only after many years of devotion and faith, will things become clear to us. Just keep training, that is all - there is really nothing else to think about.

When the tiny processes of our logic and reasoning become quiet and still, when the internal dialogue ceases, only then, will the bigger picture emerge before our eyes. We will still not understand anything but this understanding we keep insisting upon is only part of the illusion.

Keep up the good work in your practice!

Watch this video of Furuya Sensei and Dick Cavett doing Aikido

Dark Before Dawn

A good martial artist isn’t afraid of the dark. In Japanese, to be afraid of the dark is anshokyoufusho (暗所恐怖症). Through training, a martial artist learns to not be afraid of the dark because they come to understand that it is always darkest before the dawn. In Steven Pressfield’s book The War of Art, he writes, “The danger is greatest when the finish line is in sight. At this point, Resistance knows we're about to beat it. It hits the panic button. It marshals one last assault and slams us with everything it's got.” Pressfield’s assertion is so incredibly true. When I was a student, it was a tradition that you had to go to all the classes the week before your black belt exam and that all the students would give you a “vigorous” workout (aka beat you up). The week before my shodan exam I learned this lesson firsthand. In four separate classes, I got two sprained big toes and two sprained thumbs. I couldn’t believe it. In every class, people kept stepping on my feet or punching me in the thumbs! When a martial artist realizes that it is always darkest before the dawn, they aren’t discouraged when confronted with the last-ditch effort of their opponents to dissuade them from their goals. A martial artist isn’t deterred because every day in class they are faced with something that they fear or, at the very least, something that is uncomfortable. This could be something as little as attempting a new roll or something more fear inspiring like working with someone twice our size. Regardless, with every difficulty faced, we gain more confidence in ourselves and are better able to withstand our opponent’s sorties. This confidence enables us to walk into a dark room and not be afraid. We are not afraid because we’ve already duked it out on the mat with someone twice our size and usually come out none the worse for wear. With the confidence we gained on the mat, we take it into our daily lives and realize that the difficulties we face are just life testing our resolve. Everyone gets afraid - no one is immune. The difference is that when confronted with some kind of darkness, a good martial artist quietly says to themselves, “osorurunakare” (恐るる勿れ) or “be not afraid” and charges bravely forward. In Yamamoto Tsunetomo’s book Hagakure, he writes, “Even if it seems certain that you will lose, retaliate. Neither wisdom nor technique has a place in this. A real man does not think of victory or defeat. He plunges recklessly towards an irrational death. By doing this, you will awaken from your dreams.” With time and training, we come to understand that if we can weather the storm and make it through the darkness, our greater lives are waiting for us on the other side. That is why a good martial artist is not afraid of the dark.

Today’s goal: Remember, as Mahatma Gandhi said, “In the midst of darkness, light persists.”

Watch this video of Steven Pressfield to better understand Resistance

Go For Broke

奇貨可居
kikaokubeshi
You must seize every golden opportunity.

The best martial artists go for broke. “Go for broke!” was the war cry of the 442nd Regimental Combat Team during WWII. The 442nd was almost entirely comprised of Japanese Americans. To atattekudakero (当たって砕けろ) or “go for broke” is to take a chance when an opportunity presents itself. This “go for broke” mentality comes from the samurai who were supposed to have a mattanashi (待ったなし) or “it’s now or never” mindset. This was part of their resolve as warriors to seize every opportunity when it presented itself because they didn’t believe in second chances. To be able to seize an opportunity, one needs to be able to see one. Martial artists are supposed to constantly be searching for suki (隙) or “weak points” in their opponents. These openings are what they will use to gain an advantage over their opponents and defeat them. A martial artist searches so much so that they suki wo mitsukeru noga jozu desu (隙を見つけるのが上手です) or “get good at finding weak points.” Finding a weak point is only half of success. The other half in succeeding is to seize the initiative when it presents itself. Indirectly, this is something that we practice with every technique in class. When we are the nage (投げ) or “one who throws,” we are the ones being attacked. With every attack, we may not be aware, but we are teaching ourselves how to read our opponents movements and then seizing upon the opening when it presents itself. For the other half of the class, we act as the uke (受け) or “the one who receives the technique” and we are ones attacking. All attacks are irimi (入り身) based. Irimi means “to move forward.” Thus, with every attack we are unknowingly learning how to move in and seize the advantage. Therefore, simultaneously both the nage and the uke are working on seeing openings and seizing upon them. Seizing the initiative requires the proper timing but it also requires being able to see the opening and having the courage to act upon it. With time and experience, the ability to read the opponent and seize the initiative becomes second nature. This is where Aikido training bleeds over into daily life. We get so good at seeing opportunity and seizing upon it in class that we begin to do it in every aspect of our daily lives. This is why the martial arts is really about creating change. First, we need to realize that we either want something or that we have a problem that needs addressing (seeing the opening). Then we must have the ability to address it and take advantage of it or change it (seize the opportunity). Atattekudakero means “to go for broke” but it also means “nothing ventured, nothing gained.” Louis Pasteur said, “Chance favors only the prepared mind.” Pasteur knew that when the opportunity presents itself, we must be ready to take a chance because it’s now or never. That is why the best martial artists go for broke.

Today’s goal: Think about your life. Is there something that needs change? It’s now or never.

Words Have Power

“Watch your thoughts, they become your words; watch your words, they become your actions;
watch your actions, they become your habits; watch your habits, they become your character;
watch your character, it becomes your destiny.” - Lao Tzu

A good martial artist understands words have power. Some ancient Japanese people believed in a concept called kotodama (言霊) or “the mysterious power of words to alter reality.” Furuya Sensei defined kotodama as “word spirit.” I am not an expert on kotodama and this is not a discussion on kotodama, but what I do know is that words have power. Words have potentiality and intentionality and according to an article on icytales.com, “Words are the most potent weapons available to human beings. An individual can choose how to use it, either positively or negatively. Words possess an energy that can heal, help, hurt, or destroy.” In Japanese, they say, bushi ni nigon wa nai (武士に二言は無い) or “A warrior does not have a double tongue.” This is supposed to mean that a person who follows the way of the samurai does not engage in duplicity or acts deceitfully by saying one thing and then doing another. On the surface, this proverb was supposed to mean that a warrior is supposed to live their lives with integrity. Upon deeper reflection, this idea also holds true in how we “speak” to ourselves. What we say to ourselves is much more important than what we say to others. David James Lees said, “Be mindful of your self-talk. It’s a conversation with the universe.” An article on healthline.com, defines self-talk as, “Self-talk is your internal dialogue. It’s influenced by your subconscious mind, and it reveals your thoughts, beliefs, questions, and ideas.” For the most part, self-talk is conditioned behavior. If we don’t know who we are or what we want to say, we are apt to just say anything or repeat the words of others. Largely, the words that we say to ourselves are so subconsciously ingrained that we don’t even hear them anymore - we just feel their effects. In the dojo, we are supposed to be mindful of our behavior. We are supposed to mind the things we say, do and think. The reason why we are supposed to be mindful is because it is the act of being mindful which creates changes in us. For instance, in the martial arts, it is said rei ni hajimari, rei ni owaru (礼に始まり礼に終わる) or “Everything begins and ends with respect.” In the beginning of class we bow and say Onegaishimasu (お願いします) or “please.” At the end of class, we thank all of our training partners. The act of saying please and thank you helps to change our mindsets, and this is one reason why we leave the dojo feeling better than when we came in. This is one way training changes us. We come in self-centered and leave a little less selfish. Ideally, by changing the words we use, we change their charge and thus change how they affect us. The other day, in my daughter’s kindergarten class, the teacher was teaching them the power of “yet.” She said, “Don’t say, ‘I am not good at reading.’ ‘Instead say, I am not good at reading, yet.’” Brilliant! By adding the word “yet” to the end, we change the charge of the sentence and thus change the intentionality. Someone once said, “You can change the course of your life with words.” As a martial artist, we should be mindful of the things we do but more importantly the things we say to ourselves. Farshad Asl said, “Everything you attract into your life is a reflection of the story you believe and keep telling yourself.” The mindfulness we create with our actions, words and thoughts can align us with the universe and that is why a good martial artist understands that words have power.

Today’s goal: “Talk to yourself like you would to someone you love.” - Brent Brown

Watch this video to better understand how self-talk effects us

Embrace Failure

道場で泣き戦場で笑う
Dojo de naki, senjo de warau
Cry in the dojo, laugh on the battlefield 

The best martial artists don’t fear failure; they embrace it. There is a power in failure that comes about when we change our perception of it. This positive view on failure possibly comes from the popular Asian proverb shippai wa seiko nomoto (失敗は成功のもと) or “failures are the stepping-stones to success.” Every good martial artist knows that everyone fails and no one is immune to it. Through training, we come to realize that failing doesn’t make us a failure. To fail means “to be unsuccessful” but we should think of it as not successful, yet. To “be” a failure is actually a misnomer because a person can fail but no one at their heart “is” a failure. Failure is actually singular and an isolated event, but it can feel like a pattern. We can fail at an attempt but that does not mean that we “are” failures. So, to say that a person is a “failure” is just something that someone says to be derogatory. What all good martial artists should embrace is that it’s ok to fail. Failing means that we are in the process. If we are repeatedly failing that means, at the very least, we are repeatedly trying. William Hewlett, one of the founders of Hewlett-Packard said, “If you don’t fail on a regular basis, you are not trying hard enough.” There was once this Nike commercial years ago in which Michael Jordan says, “I've missed more than 9,000 shots in my career. I've lost almost 300 games. 26 times, I've been trusted to take the game winning shot and missed. I've failed over and over and over again in my life. And that is why I succeed.” Understanding Jordan’s assertion, a person who never tries will never win. The truth is that no one ever loses forever and so if we change our perception about failing, then we can use our failures as stepping-stones toward success. In battle, failure most likely resulted in losing one’s life. Therefore, a warrior would train hard because they believed in dojo de naki, senjo de warau (道場で泣き戦場で笑う) or “Cry in the dojo, laugh on the battlefield.” They laughed because the difficulty on the battlefield paled in comparison to the failures that they endured in the dojo. They also laughed because there is a finality that they have come to accept by enduring all of these failures in the past. Today, the edge between life and death doesn’t exist for most people as most of us don’t fight in life or death battles. That is part of the absurdity of learning a martial art - most of us will never use it to defend our lives. Training also brings about the realization that most things in life can’t or won’t kill us - they are just uncomfortable. Therefore, training in a martial art becomes a method toward self-improvement. When we can see past the judgement of failing, we can see that failures are just how we become successful and only part of the process en route to becoming successful. Yamaoka Tesshu said, “As a samurai, I must strengthen my character; as a human being I must perfect my spirit.” Part of this perfection that Tesshu is referring to comes from accepting failure as part of the process. Everyone fails and that is why the best martial artists don’t fear failure; they embrace it.

Today’s goal: Don’t forget. No matter what happens, you are not a failure. You just haven’t succeeded yet.

Don’t Give Away Your Power

無刀の心
Muto no kokoro
Strength of our spirit

The best martial artists never give away their power. Lao Tzu said, “He who controls others may be powerful, but he who has mastered himself is mightier still.” What Lao Tzu could be referring to is the buddhist/samurai concept of jiriki (自力) or “personal power.” The term jiriki comes from the Japanese idiom jirikikosei (自力更生) or “to improve one's way of life without relying on the help of others.” In other words, a samurai was supposed to live or die by their own efforts. People can help us, but in the end, we have to do it all on our own and to do so requires inner strength. In swordsmanship, a martial artist’s inner strength is often talked about within the idea of muto no kokoro (無刀の心) or “The heart of no sword.” Muto no kokoro is a concept that illustrates that our true strength doesn’t come from our ability with a sword, but rather from the strength of our spirit. Unfortunately, it takes a long time to develop our muto no kokoro or inner fortitude. The prolific swordsman Miyamoto Musashi alluded to the length of this process when he said, "It takes 1,000 days to forge the spirit and 10,000 more days to polish it.” Based on Musashi’s assertion, if we trained every day, 1,000 days would take a little less than three years or much longer if we only train once a week. During that first 1,000 days, we need the support and guidance of our parents, teachers, friends, and comrades in arms. Their guidance molds and shapes us into the people we are to become - it helps forge us. After the forging process, we begin the journey of acquiring our own wisdom. From here, we use their guidance and wisdom as a sort of polish which brings out our own beauty or humanity or in this context our personal power. This process is supposed to take 10,000 more days or around 30 years if we trained every day or much more if we trained much less. Ideally, at the end of the 10,000 days, we would have polished ourselves and brought out the beauty of our wisdom or jiriki and would have a knowing or awareness of who we are not only as martial artists but as human beings as well. Theoretically, based on the old traditional way, this whole process was supposed to take around 40 years if we started training when we were six and half years old. 40 years seems like a daunting amount of time, but perhaps we can shrink that number down because we now have the internet and are so much smarter and clever - haha! This whole arduous process is just to realize that the root of our power comes from knowing ourselves and taking ownership of our lives. Understanding this, the Soto Zen monk Shunryu Suzuki said, “The most important point is to accept yourself and stand on your two feet.” To take ownership of our lives and stand on our own two feet is the true foundation of our wisdom. A good martial artist knows that asking for help isn’t a weakness and accepts the help and guidance of others. However, a wise martial artist knows who they are and informs themselves with the guidance of others but doesn’t rely upon it because in the end they are alone and solely responsible for their lives. That is why the best martial artists never give away their power.

Today’s goal: Before you do something, ask yourself, “Am I giving away my power?”

Watch this short video to better understand self-worth

Don’t Focus on the Outcome

神社を尽くして天命を待つ
Jinji wo tsukushite tenmei wo matsu
Do your best and leave the rest to fate

The best martial artists don’t focus on the outcome. When we focus on the shohai (勝敗) or “outcome,” our minds have predetermined the place where victory or the end should be. By having a predetermined endpoint, our minds are putting a cap on our tolerance. Thus, if we reach the place where we thought the victory would be and it doesn’t materialize, we run the risk of losing hope and we end up quitting. The problem with trying to anticipate the end is that the true end or outcome of something is completely arbitrary. In Japanese, they say shobu wa tokinoun (勝負は時の運) or “Victory depends on the luck of the day.” Letting go of the outcome and giving up our attempt to control it enables us to live in the here and now where we can focus solely on doing our best. Understanding this, the Japanese say Jinji wo tsukushite tenmei wo matsu (神社を尽くして天命を待つ) or “Do your best and leave the rest to fate.” In the olden days, having a mindset based upon winning or losing was thought of as akinai konjo (商い根性) or “The businessman’s mind.” The businessman is always “calculating” their actions for profit. The warrior has samurai katagi (侍氣質) or “samurai spirit” and is only concerned with being resolute and doing their best. In Yamamoto Tsunetomo’s book Hagakure, he writes, “A real man does not think of victory or defeat. He plunges recklessly towards an irrational death. By doing this, you will awaken from your dreams.” As it is understood in Buddhism, the dream in this sense is a mayoi (迷い) or “illusion or delusion” which keeps us from reaching enlightenment. From the standpoint of the martial arts, through our training, we are trying to reach a similar type of enlightenment called myou (妙). At the level of myou, there is no winning or losing, just sublime movement. Neurological scientists believe that the human brain is incapable of focusing on two things at once. Therefore, to reach this sublime state, we must either focus on winning which will disable us from doing our utmost best or focus on doing our utmost best and disregard the desire to win. If samurai means “one who serves” then we must only focus on doing our best. Today, most of us are not fighting in battles, but we can still use this samurai mindset to better our lives. By not focusing on the outcome, we can just pour ourselves into the act of doing and free ourselves from the confines of achievement which today’s society so greatly covets. That is why the best martial artists don’t focus on the outcome.

Today’s goal: Don’t focus on the outcome; only focus on doing your utmost best.

Throwback Thursday - Hidden Meanings

Furuya Sensei posted this to his Daily Message on September 26, 2003

One of my favorite design motifs in Japanese Yagyu tsuba or "swords guards” is the saihai (采配) or “War Baton for a Commander.”

The war baton design has a secret meaning and this design is especially unique by what is not represented. This is referred to as rusu moyo (留守模様) or "missing design." If we study the Yagyu sword guards deeply, we understand that the war baton  signifying battle or warfare is always paired with the hora or conch shell. The large conch shells were made into horns and used by mountain priests and those who practice ascetics. Paired together, the design refers to the deep connection of military arts and spiritual discipline. In some tsuba with this war baton motif, the conch shell is missing but if we are initiated into the Yagyu teachings, we understand that this is “supposed” to be there and only "hidden" or implied. To the uninitiated person, they would only see the design alluding to warfare. The Yagyu student would understand that this is deeply connected to spiritual training (represented by the conch shell horn) which may or may not be represented.

Much of Aikido teaching is the same. We must see what is there in the art and we must see what is NOT there as well. Both sides are meaningful. In Japanese arts, the emphasis is on what is not represented, much like an ink painting which shows so much "blank" space. This so-called blank space is supposed to be so meaningful and purposeful. This is very evident in Japanese poetry as well.

In Western poetry too, words often conjure up an image which is not actually represented but only implied. So, it is true with Aikido as well. Do not see Aikido as a sport or exercise - see Aikido as an art like poetry or painting and see what is presented and also what is NOT represented.

In this, only the deep connection between the painter and the viewer or the poet and the reader can render its deeper meaning. So, it is with Aikido practice as well - only between the teacher and student can the true art be materialized. Please don’t miss class.

Honor Thyself

The best martial artists honor themselves. We usually think of honor in regard to “treating someone or something with admiration or respect.” Thus, from the standpoint of being egotistical, the idea of honoring ourselves can seem very selfish or self-centered. However, try to think about honor from the standpoint of living the Way and staying true to oneself. In Japanese, shoushinshoumei (正真正銘) means “to be authentic.” When we live authentically according to the Way, we behave in a manner which is in line with our beliefs and what we think is right. Honoring oneself then becomes a gesture towards ourselves which reflects the person that we either are or the person that we are striving to become. One way to say “honor” in Japanese is katami (肩身) which is also how the Japanese say “shoulder” or “body.” Interestingly, the other day in sword class, Watanabe Sensei said, “When your shoulders sit, the technique has entered your body.” Therefore, doing something correctly has a direct effect on our bodies. When a person is “feeling proud,” their shoulders sit, their posture improves, and we relax which is what the Japanese call katamigahiroi (肩身が広い). Conversely, when a person is “feeling ashamed,” then their shoulders “tighten and rise”and the Japanese call this katamigasemai (肩身が狭い). To live in alignment with our beliefs, it can help to ask ourselves one question before we do something: “Does this honor me?” This one question helps us to align with our goals and beliefs. In class, when we are about to do something egregious to our training partner, we should ask ourselves, “Does this honor me?” In our daily lives, before we pretend that we don’t see someone in need, we should ask ourselves, “Will this honor me?” Honoring oneself is a mindful choice and by asking ourselves this one question, it brings us back to the present moment and keeps us on task. The best way to determine if something honors us or not is to look at how we feel after we make our choice. If we feel something negative afterwards like regret, anger, or resentment, then our decision typically did not honor us. If it creates a positive feeling afterwards like happiness, calmness, or contentment, then it usually means our decision honored us. Another way to know if we are going in the right direction is if we have to hide, rationalize, or validate our choice. If our actions came to light and embarrassed us, then we probably weren’t acting in accordance with our inner values or living up to the person that we are striving to become. We should respect and honor others but at the same time, we should not forget to honor ourselves - this is the highest form of self-love. After all, this is our life and our choices and so we should be aware of it and proud of it. A true martial artist always stays true to themselves and behaves according to their beliefs and that is why the best martial artists honor themselves.

Today’s goal: Before you do something, ask yourself, “Does this act bring me honor?”

Aiki Dojo Message - Know Yourself

敵を知り己を知れば百戦危うからず
Teki wo shiriono wo shireba hyakusen ayaukarazu
Know your enemy, know thyself, and you shall not fear a hundred battles

The best martial artists strive to know themselves. There is a saying, “Know your enemy, know thyself, and you shall not fear a hundred battles.” To know yourself means that you have an intimate understanding of your own strengths and weaknesses and that you also have a true understanding of what it is you want in life. The normal person usually lives the opposite life where they live knowing little to nothing about themselves and they are pulled her and there by the will of others. True power comes from dealing with and understanding your own darkness. Carl Jung said, "Knowing your own darkness is the best method for dealing with the darknesses of other people.” Understanding this, since the other does not exist, then knowing yourself will enable you to know your enemy and thus not fear a hundred battles. This is the secret to the martial artist’s true power. True power is the ability to control yourself and to not be controlled by anything or anyone. Sun Tzu stated that “all warfare is based on deception” and so knowing oneself enables a martial artist to not be deceived and ultimately manipulated into defeat. Therefore, to be the master of our own domain, we must be in control of our inner life as much if not more than our outer life. Someone much smarter than me once said, “People bring their stuff to the mat.” What he meant was that training has a way of bringing out our true inner selves. Perhaps it is the repetitive movement or the quietude. Regardless, if we have things that haven’t been dealt with, then they can surface before, during, or after class. Typically, the things that come up are the negative or more darker aspects of our psyche. When our inner darkness rears its head, we shouldn’t think of it as a bad thing. Rather, the surfacing of these issues gives us the opportunity to address them and eradicate them. Will Mcavoy in the TV show Newsroom said, “The first step in solving a problem is recognizing there is one.” Thus, Aristotle was right when he said, “Knowing yourself is the beginning of all wisdom.” True power is not being physically strong, but rather it is the ability to overcome adversity and we overcome it by knowing who we are. Therefore, if we can know ourselves in the dojo and in life, our lives would be our own and there will be few people who could stop us. That’s why the best martial artists strive to know themselves.

Today’s goal: Spend some time figuring out who you are and what it is you want out of life.

Don't Show Off

刀を振り
Katana wo furimawasu
To show off

The best martial artists don’t show off. In Japanese, one way to say “showing off” is katana wo furimawasu (刀を振り). Furimawasu means to “brandish,” “wield,” or “swing” something like a sword in order to show off. Typically, we giyo (技癢) or have the “desire to show off our abilities” because we feel inadequate. In varying degrees, every person suffers from the same disease - not good enough disease. When we feel that we are not good enough, we tend to hide that feeling by showing off. Thus, showing off is typically a sign of insecurity and demonstrates a poor level of character. Understanding this, a martial artist’s greatest asset in the battle of feeling not good enough is restraint. In Japanese, to have self-restraint is jishuku (自粛). The kanji directly translates to mean “to quiet oneself.” The translation gives us some insight into how the Japanese understand self-restraint. Thus, to have self-restraint, we need to quiet the voices which are telling us that we are not good enough. When we give into our feelings of not being good enough and show off, we have lost touch with reality and the present moment. To come back to reality and the present moment, we need equanimity and self-compassion. Equanimity enables us to allow the feeling to pass without buying into it. Self-compassion is the ability to talk to ourselves with kindness and compassion which gives us the ability to talk our way out of the feeling if we get too absorbed in it. This is where training comes in. Every day in class, we are confronted by things which we may not be good at or need improvement. This creates the situation of inadequacy but in a safe space. Being or feeling safe enables us to confront those feelings and practice dealing with them in a healthy way. This is where we learn to be equanimous and allow the feeling to pass without addressing it and where and how we learn to stair step our way out of those feelings using self-compassion and talking to ourselves compassionately. The disease of “not good enough” is something that everyone struggles with - it’s human nature. Realizing this, a good martial artist never gives into the feelings of not being good enough and thus suppresses their desire to show off. When we feel the feelings of not being good enough, we should close our eyes, take a breath, and come back to the moment. The nature of training teaches us that nobody is perfect, we all have something to work on, and that we shouldn’t be so hard on ourselves. In the martial arts, it is said that “the skilled hawk hides its talons” and that is why the best martial artists don’t show off.

Today’s goal: Try to be present and realize the moments when you are not feeling good about yourself and showing off to hide it.

Watch this video to better understand feeling like you’re not good enough