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….red leaves by the river(2)…

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…Guy Debord / La Société du Spectacle (4)…

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  • And then when we get to the point where the real world is transformed into nothing but images, then those images become real entities, and the extremely effective agency for a hypnotized way of seeing the world. These performances and images, as the aggregate, the collectivity that shapes how we see – through a variety of specialized media – the world – which at this point can no longer be grasped directly – as a matter of course elevate the sense of sight to the position of most privileged of our five human senses: whereas in other times and other eras it was the sense of touch. And this elevation of the sense of sight – that most abstract of the senses, and the most easily deceived – corresponds to the generalized abstraction of present day society. But this ‘spectacle’ – these performances and images – cannot simply be defined as things we perceive with our sense of sight, even in combination with our sense of hearing. We also have to define them as things that are outside of  our normal human activity in our real, normal, physical space… things that are beyond the ability of any single, isolated consumer/audience-member/viewer to rethink, reconsider and correct. And everywhere that there is this autonomous, beyond-our-control  ‘representation’ : performances and images that are ‘untouchable’… there the ‘spectacle‘ of our society coalesces.

* – * – *

What I deal with and I see is that people living in a world of symbols and philosophy end up believing that the ebb and flow of their mental condition actually is reality itself.  And so, as my sword teacher said – we were talking about all the great Japanese poetry and the Budo way of thinking – and then he said: “That’s very good philosophy. Please teach me with your sword.” Meaning: what you can actually do is what you can actually do.

And I see this as a form of illness: it’s so common amongst people now that they don’t feel their natural bodies any more – they feel the mental body. And I see often a struggle between the physical body – which has in it a million years of surviving… it wants to keep living… it will do all kinds of things just to keep living, living, living… and the mental body: which can be wrapped up in self-destruction and despair.

And so conditions of depression often are the conflict between the mental body wanting to die and the physical body refusing. And the soul – the being – is hung between hell and heaven.

The natural self doesn’t get to live because it’s being suppressed by the mind. The mind-self has already decided – it believes somehow – that death will free it from restrictions . It doesn’t see it as oblivion and it never considers that if you are really are unhappy – the mental state you are in could continue in another world ad infinitum with no escape.

No-one wants to consider that because we feel powerless. The mental self, in the world of symbols, can end up feeling powerless – or more powerful than it actually is. It can hallucinate god-like nature, or hell-like nature. The body itself – the physical body-  is created and evolved to live whether it’s cold or hot or starving: it wants to live… and the the very last thing is it struggles for its last breath because it’s so much in love with earth.

The mental body: no.

Particularly now. Because the mental body does not match the physical body anymore.

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O’Sensei no kuden: peace in the world (8)

Bu has come down to us from ancient times, and it’s important to understand that its original nature is to take our animal spirits and to manifest there the spirit of the creator, and to make the three worlds [ – manifest, hidden and divine – ] join together in harmony and loving kindness and mutual care… this is what it really is.

– – – O’Sensei,  probably audio-recorded by by Masatake Fujita,  transcribed by Sadateru Arikawa Shihan, published in Aiki-Shinzui,  p.90

Michio Hikitsuchi Shihan remembers…

He also told us to have a sense of gratitude. Be thankful for others and to nature. Without gratitude we cannot become true human beings. The power of nature, the sun, gives us everyhing. When rain falls, the field produces rice. Fruit and grain grow. This is the gift of the earth. Therefore the keiko is very important.

– – – in Remembering O-Sensei, ed. Susan Perry, p.101

O’Sensei no kuden: peace in the world (5)

It is absolutely not through a struggle against cosmic conditions that an  organism grows and preserves itself, but on the contrary, by adaptation  and harmony with them.

– – – recorded by André Nocquet Shihan,  reported in Aikido: Heart and Sword tr. Stanley Pranin,  p. 11

Hirokazu Kobayashi Shihan and André Nocquet Shihan…

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– – –  Bu-Iku: Ritterlichkeits-Erziehung,  Yasuhiko Kunimoto,  tr. Kiyoko Furumoto ,  p.42

A change of optic:

Aikido is a gem of many facets – sometimes it seems that every one of O’Sensei’s students remembered a different teacher, and of course, many, many different styles have been preserved and developed – but here is one facet that clicked into focus for me recently:

what if O’Sensei spent his time away from Iwama and Tokyo coherently pursuing what he felt to be his “mission in life”?…

what if he spent his time away from Iwama and Tokyo creating and nurturing a network of dojos run by Omoto-Kyo, ex-Omoto-Kyo and Ko-Shinto believers ( hand-picked deshi,  some of them raised, almost, as members of his family) – – – and ex-Kamikaze pilots, too (!) – often with his own name on the sign –  in places – and close to shrines – that had been important to the  Omoto-kyo,  and to his own life, and that were a continuation of his activities in the late twenties and early thirties (which is to say:  the projects of his first enlightenment experiences) ?…

what if he made several of these dojo-cho tenth dan, and told them “there is no iemoto system in aikido”?…

asked one of them to write a book on kokyu?… and asked said dojo-cho’s brother to write his (O’Sensei’s) biography?…

and told one of them “you are a [/the ?] true successor to me”…

and to another – who studied with him from age 14 to age 45 – gave transmission scrolls…

what if O’Sensei was more relaxed with, and spoke more deeply and openly to these dojo-cho than to other aikido-ka, and was such a powerful influence on them that frequently their thoughts echo his own?…

…such as the thought, expressed by Seiseki Abe, that the doka are O’Sensei’s writings that most reliably survive transmission – because you cannot edit a very strict poetic structure (waka) without that being immediately obvious?…

and, of course,  what if he felt the CENTER of this network – old school – to be his spiritual practice in Iwama, where he build a dojo that looked very much like a Temple or a Shrine…

and what if Omoto-kyo was in many ways not what we would call “a new religion” (that’s a government label) – but rather preserved a body of traditional (pre-Meiji) Japanese thinking (harmoniously blended Shinto, Esoteric Buddhism, Taoism, and Idealist Neo-Confucianism) and practices in a transformation that was both competitive with and influenced by Christianity, and adequate to the wider world – and wider religious perspective –  beyond Japan, opened up by the Meiji restoration?…

and what if O’Sensei’s very personal blend of Omoto-kyo and Ko-Shinto thinking preserves a body of traditional Japanese thought (harmoniously blended Shinto, Esoteric Buddhism, Taoism, and Idealist Neo-Confucianism) and practices in a certain rapprochement with Christianity that is – just as he believed –  entirely adequate to the global culture and the realities and challenges we now all face?…

and what if O’Sensei’s synthesis of Omoto-kyo and traditional thinking  was integral to his understanding and work with ki and kokyu?  – –  –  a continuation and development,  in fact,  of  traditional higher-level budo thinking – or rather: practice, just as Jigoro Kano noted 1)…

and what if O’Sensei remained loyal his entire life to his family’s Ujigami – the gods of the three Kumano mountain shrines, in both their kami and buddha aspects – their shrine still visible in the garden of O’Sensei’s birthplace when Nidai Doshu went to gather biographical material – and what if O’Sensei returned to those three mountains for guidance in times of crisis, was friends with the Guji of the head shrine, privy to that family’s esoteric, Ko-Shinto philosophy, and attempted to bring said Guji into the network that he considered his “life mission”?…

indeed, what if O’Sensei created the shrine(s), farm, and dojo at Iwama as an improved version of what he had had at Ayabe – and later at the Budo-Senyo-Kai’s Hombu Dojo at Takeda?… and if, post-war, for real, and for more than half a decade, that  farm and dojo – his Aiki-En –  were operating largely outside the money economy,  feeding and housing his dojo “family” – and were, in fact, at that time, the “hombu” dojo  –  and sending rice to feed the dojo in Tokyo? …

and what if his opinion of Tokyo – and all things Tokyo – was colored by, for instance, the interrogations that attended his attempts to move there in 1925 and 1926 2) – not to mention subsequent events affecting the Omoto-kyo?…

…so that, after the war, rather than promote an “Ueshiba” dojo in Tokyo, he encouraged a long-time deshi with family ties to the army and the wartime cabinet to open a dojo there?

and what if O’Sensei saw cultural affinities between, out of all the western nations,  France and Japan, and worked on having the Hombu – and other – deshi with most affinity to his “life mission” sent to France?…

and what if he chose out foreign uchideshi and deshi for their perceived affinity to his “life mission”?…

and what if his “life mission”,  given to him in a vision in 1940, was not so different, after all,  from the one bestowed on him by  Onisaburo  Deguchi?…

…and so what if we stay aware, at the least, when we hear the stories about O’Sensei – and read the writings and quotes that have come down to us – of which dojo, which city or town (and look at the map!), which deshi 3), which shrine and what year? …

…the eccentric, inexplicable old man in one place; the serious, sometimes severe, farmer and budo master with a rigorous spiritual routine in another; and elsewhere the relaxed and wise old sage, talking religion, philosophy, and old times with his favorite long-time students, and practising calligraphy….

– – – – FastSlow   (August 2013)

1) “We have to leave techniques like those of Mr. Ueshiba to future generations. The old traditional jujutsu was the same as his style, but it is difficult to find out how to practice them systematically” Jigoro Kano to Kenji Tomiki Shihan in March 1936, cited in Aikido Tradition and the Competetive Edge, by Fumiaki Shishida and Tetsuro Nariyama, p.29
2) Remembering, too, that this was a man whose family had spirited him off to Tokyo after he agitated against the Fishery Acts of 1901, and to Hokkaido after he joined Minakata Kumagusa’s movement to oppose the 1906 Shrine Consolidation regulations.
3) …and pay attention, too, to which deshi got to eat their meals with the Ueshiba family…

…Fourth of July Jinja-Mairi!!!…

…appreciation…

SenseitoSenseiCROPThis summer I was able to visit Tsubaki America Shrine for my O-Mairi.  It has been many years since I was able to go,  so I was really happy to be there and experience the transformative atmosphere of the Shrine,  and even more:  Guji-San’s amazing talent as a shrine-keeper.  We were able to visit a little bit, but it was a very busy time for him, too. So, all the more, we enjoyed so much his hospitality, and hope to return soon.

We are hoping to collect a group of dojo-members who might be  interested in experiencing shrine technology and take them up for a little trip.

I want to extend my incredible gratitude to Sensei for the years of work that have created this Shrine.  He’s one of the few people that I’ve ever met who have that level of commitment that they can make something that everyone says is impossible  actually happen, and happen in a bigger and more incredible way than anyone could have imagined.

– – – Kimbal Anderson Sensei,   August 2014

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AME-NO-UZUME-NO-MIKOTO ZOU…

Kimbal Anderson Sensei’s gift to Tsubaki America O-Kami-Yashiro is now completed and polished…   …waiting to make that roadtrip to Granite Falls, in the mountains outside Seattle…FINISHEDin DOJOCROP

Gozo Shioda Shihan on Kokyu…

..by combining a certain state of mind and rhythm with focused power, what you get is kokyu power.

What I mean precisely by “state of mind” is that you have to achieve a state of emptiness, or nothingness….then you will start to have complete faith in yourself and you will achieve a state of serenity.

Once this happens, you will be able to read the movements of your opponent’s mind. You  won’t perceive how he is going to advance in your head, you’ll sense it in your skin. It will be as if the so-called “mind’s eye” or sixth sense is at work.

– – – Gozo Shioda Shihan,  Aiki Shugyo  p. 92