Mark, Author at Aikido of Petaluma

Prof. Cheng in Thirteen Treatises calls this the Heavenly Dimension, the place of perfect clarity. Shankara calls it the Causal Dimension. It is place of total emptiness and freedom in which all possibilities reside.

The Tibetan Book of the Dead calls it the place of Pure Light.

O Sensei’s last calligraphy before his passing was Hikari or Pure Light.

O Sensei describes an experience of the Divine Dimension: Above all, you must find the exact place where the void (shinku no ki) and emptiness (ku no ki) reside. (Page 53 The Secret Teachings of Aikido translated by John Stevens)

In our most recent series of classes we practiced Aikido techniques from each of these dimensions. We started with a basic such as shomen-uchi ikkyo as a baseline of experience and then progressed through manifest, hidden and divine dimensions using the technique as a reference point of comparison to see how the same technique was experienced differently in each of these dimensions.

Takemusu Aiki

To highlight the differences we also focused on the practice O Sensei called takemusu. Takemusu is the moment to moment birthing of each of our experiences. It is when all of the energies of our system come together and “birth” each technique and every other event of our lives as a unique moment in time and place.

If we can allow this birthing to take place without effort or trying to force it but with full consciousness a vivid and pure experience results.

John Stevens in his book The Heart of Aikido defines Takemusu:

Take stands for valor and bravery; it represents the irrepressible and indomitable courage to live. Musu typifies birth, growth, accomplishments, fulfillment. Taken together, takemusu aiki is “the life-generating force capable of unlimited transformations.”

For O Sensei, takemusu aiki is code for ”the boldest and most creative life possible.” (page 141)

Our goal in this series of classes was to highlight the differences between these dimensions and how each offers unique benefits both in the practice of Aikido and life in general.

These benefits are most realized in that takemusu moment, especially if we can maintain our centers.

Here are some examples.

Manifest offers us a structure and predictability of experience we can rely on from moment to moment and day to day. Gravity and the other material forces are there all the time. The Apollo Astronauts were asked on their way back from the moon “who is navigating? They said Newton.”

From a place of centered takemusu the structure of the manifest can be a source of guidance and support in how we can best function. In an uncentered state this same structure can be a source of perceived limitation and frustration.

The hidden dimension offers an opportunity to experience a place with fewer structures and limitations. The distance between thinking of something and manifesting it are very small in comparison with the manifest. When you are dreaming the distance between thought and manifestation is almost nothing.

In a centered state this allows a tremendous experience of creative power. Our ability to manifest our thoughts is almost effortless. We experience this in daily life when we accomplish tasks with ease. In Aikido, techniques emerge with so little effort we wonder how they happened.

In an uncentered state this creative power can produce nightmares instead of paradise. Our best intentions, that don’t come from a place of center, can have difficult unintended consequences. We see in the news where someone who suddenly won untold wealth from the lottery, a few years later their life is in ruin. The lack of center coupled with the freedom of great wealth caused them to make bad choices in how they used the creative power made available from their windfall.

The experience of the divine dimension from a centered perspective offers the opportunity for an almost unlimited expansion of consciousness with the experience of freedom and bliss. This is due to lack of structures which are strongly present in the manifest dimension and are still present to a lesser degree in the hidden dimension.

From an uncentered perspective it is easy to get lost and drift in the divine. Carl Jung is quoted by Joseph Campbell that the difference between the mystic and the psychotic is that the psychotic drowns in the waters of the unconscious (divine dimension) and the mystic swims in those same waters with delight.

If you look at the films of O Sensei from the earliest to latest from this perspective you can see how these three dimensions come into increasingly balanced interaction to produce the remarkable Aikido he displayed.

These areas of training were the focus of our most recent series of classes. The feedback from the students suggest they were beneficial.

O Sensei’s Manifest, Hidden and Divine and the Experience of Takemusu in Each Realm – Part one

Published on 2020-02-09Leave a comment

Editors’ note. This is part one of a two part series. You can find part two here.

O Sensei believed deeply that it was always possible and desirable to go more deeply into our practice of Aikido, that every day can be a day of spiritual progress.

One example illustrating this progress is dimensionality, or the greater depths available to us.

We can see this in viewing the films of O Sensei from the oldest film we know of, taken in 1935 at the Asahi Newspaper Dojo to the last film taken in 1969 at the newly built Hombu dojo in Tokyo shortly before his passing away that same year.

Comparing his Aikido in the two films, the difference is dramatic. The 1935 movements are sharp and direct. The 1969 movements are softer and appear to envelope his partner.

Another way to look at the difference between 1935 and 1969 is to say it is more refined. Dimensionality practice is about a deeper experience and functionality from more refined states of consciousness.

O Sensei often referred to three basic dimensions of consciousness: manifest, hidden and divine, (gen, yu and shin) in Japanese. He stressed the ability to experience and function from them was a crucial part of Aikido practice.

“To truly implement the Art of Peace, you must be able to sport freely in the manifest, hidden and divine realms.” (The Art of Peace translated by John Stevens page 87).

It is a fair question to ask what did he mean by these realms of consciousness and how can they be experienced in a functional way?

O Sensei did not make up these dimensions of consciousness; wisdom traditions at least as far back as ancient India recognized them. We will start with a basic definition and then look at some examples from other traditions.

Manifest Dimension of Consciousness

This is the basic physical world in which we live during our daily activities and experience. It includes our physical bodies and all the familiar aspects of creation with which we routinely interact.

In the practice of T’ai-chi Ch’uan the same three levels of consciousness are also recognized. The manifest is called the human level. For a detailed outline of the T’ai-chi perspective on these dimensions of consciousness see Cheng Tzu’s Thirteen Treatises on T’ai-chi Ch’uan by Professor Cheng Man-ching Chapter 11, pages 75-81.

In ancient India the manifest is called the gross dimension of consciousness as outlined in Shankara’s Crest-Jewel of Discrimination. Shakara was a teacher in India who lived from about 686 to 717 AD. (Crest-Jewel of Discrimination translated by Swami Prabhavanada and Christopher Isherwood pages 45-49).

Hidden Dimension of Consciousness

The hidden dimension of consciousness is the realm of subtle energies. This is where the predominate experience is of ki or chi in Chinese. Every culture has its own name for this subtle energy.

Shankara from India called it the Subtle dimension. We experience this dimension in many ways on a regular basis when we act on intuition and also when we dream. The dream state is not the hidden dimension but it is one way we routinely experience it.

Professor Cheng Man-ching in Thirteen Treatises calls it the Earthly Dimension.

When we experience ki flowing through our bodies we are in touch with the hidden dimension through the vehicle of our physical or manifest bodies.

In the Tibetan Book of the Dead they describe the hidden dimension as the Bardo with many layers to it. (The Tibetan Book of the Dead, translated by W. Y. Evans-Wentz, Oxford University Press, page xvi and many other references throughout the book)

Onisaburo Deguchi, O Sensei’s primary spiritual teacher and co-founder of Omoto-kyo, a spiritual group in Japan, wrote an exhaustive account of the hidden dimension in his Reikai Monogatari (Journeys in the Spirit World), an 81 volume treatise of his experiences in the hidden dimension.

John Stevens at Many Rivers Books – 09-26-2018

Published on 2018-10-02Leave a comment

John Stevens Shihan recently taught a series of classes in the Bay Area, and on Wednesday, September 26th 2018, he gave a talk at Many Rivers Books in Sebastopol, CA. Many Rivers graciously allowed us to make the recording available on our website. Sensei Stevens talked about his writing, and highlighted how The Art Of Peace ended up on the popular show “The Walking Dead”.

Interview with John Stevens on bodedit.com

Published on 2018-06-17Leave a comment

John Stevens Sensei was recently interviewed on bodedit.com where he speaks candidly about his recovery from cancer, how his Aikido training helped him through this process, and how the spiritual nature of Aikido has helped him move from towards the light in the face of adversity.

“One reason we train is to meet the challenges in life. And those include, getting old, getting sick and dying and being separated from the ones you love- those are the hardest things we encounter.

I have experienced all those things, except dying. Yet, we have to learn to accept and adapt to any challenge. I’ve been sick now for four years and it’s been very difficult. But, Aikido has taught me to learn to accept any challenge, deal with it head- on, and not being discouraged, but optimistic.

With anything, you have to get used to it and harmonize with it. It’s a central factor to life and goes with the territory of being human.”

– John Stevens

Read the full interview on bodedit.com

Book Review of A Demon’s Sermon of the Martial Arts, By Issai Chozanshi

Published on 2018-05-27Leave a comment

Sensei Noha reviews the graphic novel “A Demon’s Sermon of the Martial Arts”

Review of

The Demon’s Sermon on the Martial Arts:

A Graphic Novel

By Issai Chozanshi

Afterword by William Scott Wilson

Based on the Translation by William Scott Wilson

Adapted by Sean Michael Wilson

Illustrated by Michiru Morikawa

Published by Shambhala

ISBN 978-1-61180-021-0

202 Pages (the pages are not numbered)

Publication Date: March 12th, 2013

Review by Robert Noha

Introduction

This is the second in a series of graphic novel adaptations of classic martial arts books from Shambhala Publishing. The first is the Book of Five Rings-2012 (review to follow in a few weeks) and the third is a forthcoming version of the story of the 47 Ronin due out November 5th 2013.

The Demon’s Sermon on the Martial Arts takes the translation by the renowned translator William Scott Wilson and adapts it to the graphic novel/manga format. This book may be of particular interest to Aikido practitioners due to O Sensei’s well known interest in the tengu (translated in English as demon). It is even possible O Sensei read the book as a part of his martial arts studies.

Background on the Original Book and Translation

The Demon’s Sermon on the Martial Arts was written by Issai Chozanshi (this was a pen name-real name Niwa Jurozaemon Tadaaki, 1659-1741, a samurai of the Seki-yado fief, now located in Chiba and Ibaraki prefectures). For more information about him and his times, see the Kodansha translation of the Demon’s Sermon on the Martial Arts pages 195-196.

The Translation

The graphic novel is based on an English translation by William Scott Wilson, published by Kodansha in 2006. Mr. Wilson has translated many books from Japanese that are of interest to martial arts students. These include: The Book of Five Rings (2002-which is also available in graphic novel form from Shambhala), Hagakure (Kodansha 1979); The Life Giving Sword by Yagyu Munenori (Kodansha 2003) and The Unfettered Mind by Takuan Soho (Kodansha 1986).

The Adaptation and Illustration

The translation was adapted by Sean Michael Wilson, who currently lives in Japan. He is a Scottish author of over a dozen books including the graphic novel versions of The Book of Five Rings and Hagakure (published by Kodansha 2011). He has a blog site at seanmichaelwilson.weebly.com.

The illustrator is Michiru Morikawa. She is an award winning illustrator and manga artist. There are numerous internet sites with information about her work including one from the BBC and Facebook.

What is a Demon?

The word translated as demon is tengu in Japanese. Unlike the western conception of a demon as being in league with evil forces, the tengu is a spirit who inhabits the mountains and in addition to having a trickster side, possesses spiritual knowledge.

This knowledge was regarded as valuable by martial arts practitioners who sought the deepest teachings of the martial arts, beyond technique. According to the belief of the day, the tengu would impart this knowledge only to people they felt were worthy.

William Scott Wilson summarizes the esoteric knowledge available from the tengu:

“It was these creatures who are said to have taught their hidden traditions of swordsmanship to Yoshitsune (Minamoto no Yoshitsune 1159-1189, a legendary warrior, general and strategist), and more recently, revealed the secrets of Aikido to Ueshiba Morihei on Mount Kurma…Thus both the mountains and the tengu inhabit a sort of twilight zone between this world and the other, a dual existence, at once spiritual and earthbound. It is to this liminal world that the swordsman must go to learn the deepest secrets of his art.” (page 2 of the afterword)

It is in this context that the stories and philosophies of the tengu are passed on to those diligent and brave enough to seek them out.

Chapter Summaries

The Demon’s Sermon Part 1

The opening part of this chapter summarizes the philosophy of the entire treatise in the search for knowledge beyond technique: “If one is not deeply resolved and does not intently study the mind, he will never become enlightened to the essence of his own mind.” (page 1 of Chapter 1)

Transformation of the Sparrow and the Butterfly

This section teaches that we should not become attached to a particular form because all form is impermanent. In one section a dying man is talking with his family priest and says: “The ten thousand things are born from emptiness and return to emptiness.” (page 11)

Meeting the Gods of Poverty in a Dream

This section relates the very Buddhist sentiment that attachment to one’s status in life whether rich or poor, famous or infamous is the source of suffering. It tells the story of a very poor man who is taught in a dream by the gods of poverty what is really important:

“But rather, following good and bad fortune or prosperity and decline as one meets them, and calming enjoying oneself in the midst of creation and change: this is the greatest happiness under heaven.” (page 13)

The Demon’s Sermon Part 2

The opening part of this chapter explains to a young aspiring warrior what the tengu regard as the deepest secrets of swordsmanship: “In swordsmanship you face your opponent, you forget about life, forget about death, forget about your opponent, and forget about yourself. Your thoughts do not move and you create no intentions. You are in a state of no-mind and practical application will have no obstacles.” (page 16)

The Greatest Joys of the Cicada and Its Cast–Off Shell

This section continues the theme of non-attachment as the key to avoiding suffering and living a happy life: “When you don’t insert your own selfish will, you acquire the greatest happiness in the world and won’t be defeated by things. While you’re alive, follow only that way with everything you have. When you die, just be content with your own return.” (page 11)

The Owl’s Understanding

This section contains a dialogue between a hawk and an owl regarding the importance of accepting your form and circumstance in life: Each and every thing has been granted food and a lodging place that will not cause it problems. To go beyond itself and envy other beings would be turning its back on heaven.” (page 4)

The Demon’s Sermon Part 3

The opening of this chapter explains the difference between the common understanding and that of mastery: “The common man has not yet cut through the root of confusion of life and death. This always lies concealed and acts as a cover over the spirit.” (page 4)

The Centipede Questions the Snake

In this part there is a dialogue between a centipede and a snake. They relate the very Chinese view of the union of the one and the many: “The centipede’s many legs, the snake’s lack of legs-both are the creator’s incomprehensible doings. Thus, the centipede’s many give him no adversity; and the snake, with no legs at all does not find himself handicapped.” (page 5)

The Demon’s Sermon Part 4

This section opens with a discussion and examples of the importance of oneness: “There are many different responses to man’s daily needs, but for one who has grasped the way, his mind is not moved by phenomena. The essence of the mind is selfless and without desire, and thus at peace and undisturbed.” (page 2)

The Toad’s Way of the Gods

This lesson is told through a dialogue between a rat and a toad. The rat is praying that all cats be eliminated to assure his safety and security. The toad explains the folly of this attitude and the proper way to petition the gods: “There is a way to employ the deities. You must first remove all your selfish and distracting ideas from your mind and so purify yourself from within. This is called ‘inner purity.’ The day that you go to the shrine, bathe, change your clothing, do not eat disgusting things, and so purify your body, this is called ‘outer purity.” (page 7)

The Mysterious Technique of the Cat

This is the most famous story in the book and has been a part of many other books including D. T. Suzuki’s Zen and Japanese Culture, Bollingen Series LXIV Princeton University Press 1959, pages 428-435.

It tells the story of rat who confounds not only all the cats in the neighborhood and even a skilled samurai who are no match for him. In desperation a “master cat” is called in and dispatches the rat with astonishing ease. The cats and the samurai beg the cat to tell them the secret to his marvelous skill: “Simply, without thinking, without doing anything, move by following your natural perception and your movement will have no form. And when you have no form, there is nothing in heaven and earth that could be your opponent.” (page 19)

The Demon’s Sermon Part 5

The book concludes with a simple yet satisfying statement by the swordsman who sought and received the tengu’s wisdom: “I have been to the mountains, met with demons, and now I can carry on…man is a moving being.” (page 5)

Afterword by William Scott Wilson

The afterword provides some background information on the history and philosophy of the text. Mr. Wilson includes a brief history of the tengu; the book’s author and the book itself. One interesting teaching he outlines is about the fundamental rhythm underlying the universe and everything in it: “Jo, ha, kyu is the fundamental rhythm of the universe and the rhythm with which every art…aims to be in accord…Jo is described as the combat before the attack, ha as the attack itself, and kyu as the responding blow of each combatant.” (page 3)

After reading the afterword you can go back and reread the text with deeper insight.

Difference Between the Graphic Novel and the Print Translation

The graphic novel faithfully follows the spirit of the William Scott Wilson translation. The primary difference is the graphic novel does not include the chapters: The Seagull and the Mayfly Discuss the Tao; Profit and Loss for the Bulbul and the Wren; The Skills of the Heron and the Crow; The Dream of the Cucumber and The Ghost at the Old Temple.

What the graphic novel format provides not in the printed translation is the emotion conveyed by the illustrations. One I found particularly engaging was a scene with the samurai bowing to the cat and asking for instruction in The Mysterious Technique of the Cat, (page 21).

Applications to Aikido Training

Many of the teachings and quotes from the Demon’s Sermon could have come from Morihei Ueshiba. Two examples:

And when you have no form, there is nothing in heaven and earth that could be your opponent.” (The Mysterious Technique of the Cat, page 19)
There is no enemy for Ueshiba of Aikido. You are mistaken if you think that budo means to have opponents and enemies and to be strong and fell them. There are neither opponents nor enemies for true budo. True budo is to be one with the universe (page 179 Aikido by Kisshomaru Ueshiba, Hozansha Publishing Co Ltd., 1966)
You must first remove all your selfish and distracting ideas from your mind and so purify yourself from within. This is called ‘inner purity.’ (The Toad’s Way of the Gods page 7).
I want considerate people to listen to the voice of Aikido. It is not for correcting others; it is for correcting your own mind. This is Aikido. This is the mission of Aikido and should be your mission. (page 181 Aikido by Kisshomaru Ueshiba, Hozansha Publishing Co Ltd., 1966)

Conclusion

The teaching of the Demon’s Sermon is of great value for both martial arts students and everyone else. Readers who like the manga format will relate very well to this modern pictorial expression of this classic book and its philosophy.

Book Review of Aikido: An Everyday Approach To The Martial Art That Can Transform Your Life & The World by Paul Rest

Published on 2018-05-27Leave a comment

Sensei Noha provides an excellent in depth review of the book “Aikido: An Everyday Approach To The Martial Art That Can Transform Your Life & The World”, by Paul Rest.

Aikido: An Everyday Approach To The Martial Art That Can Transform Your Life & The World

By Paul Fredrick Rest

Published by Paul Fredrick Rest

ISBN 1522775404

103 Pages

Publication Date: April 2016

Review by Robert Noha

Introduction

Paul Rest’s book offers practices that are straightforward and practical ways to applying Aikido off the mat. The practices are illustrated with entertaining examples from his own life and practice.

Paul Rest has been practicing Aikido for over 20 years and holds the rank of 4th dan. He has trained with many of the top instructors in the US and in seminars with some of the leading teachers from Japan including the current Doshu, Moriteru Ueshiba. He is also a pioneer in Low Impact Aikido, an area of growing interest in the Aikido world. Low Impact Aikido is an opportunity for students to practice the art who are not able to take falls. This will be the subject of a forthcoming book.

Chapter Summaries

Preface

The Preface by Hiroshi Ikeda, 7th Dan Shihan provides his perspective after reading the book:

“This small book is a treasure, a generous sharing of uniquely personal , yet universally familiar, experiences encountered on the path of Aikido training.” (Page xiii)

Section I – Mind/Body/Spirit- contains three chapters entitled Mind, Body and Spirit respectively. These chapters provide a unique perspective on these concepts.

Here is an example: “The purpose of paying attention to the mind is to have this become part of the larger dialogue that includes all parts of oneself…So, I always re-mind myself: Let your mind become part of the team. And most of all, hold in yourself that a beginner’s mind is the best mind to have.” (Page 6)

This section focuses on the unity of mind, body and spirit, a core principle of Aikido practice. There are numerous insights from Paul’s many years of training and teaching as well as examples from other people, which illustrate mind, body, spirit unity.

Section II – Aikido and You – Aikido in the World – contains eleven chapters that help us to work with basic activities such as standing walking and turning and how Aikido can help us take these fundamental movements and create opportunities for training.

Here is an example: Standing-“How we are standing reflects who we are in the world…’Grocery Cart Exercise’…When you are in your local supermarket, play a game…Begin by slumping…notice how people around you react…Now stand up…When I have done this exercise and I change from a slouched way of stranding to standing straight…I’ve noticed people are friendly. I can find what I am searching for more easily…Students have reported clerks running up to help them.” (Pages 19 & 22)

The later chapters in this section provide similar practices using different parts of the body such as eyes, hands and fingers and skin.

Here is another supermarket exercise: Hands & Fingers-“What happens when you grip your shopping cart tightly…Now relax your hands and fingers. What has changed…We are no longer thinking one thing and our hands and fingers are doing something different. As one of my Low Impact students said recently, ‘It’s a whole new world.” (Page 54)

These types of exercises may seem simplistic but that is a big part of their value as they can be done in the most ordinary places while performing the most ordinary of tasks. My own experience with them has helped to turn grocery shopping from a task I don’t enjoy to something I look forward to as a chance to train.

Section III-Provides an example of one of Paul’s classes, his thoughts on Low Impact Aikido and a glossary of terms.

Here is the context in which he teaches:

“One of my major quests as I learned Aikido (which continues– as I will always be a student) was learning…I couldn’t demand one part of me change and leave the other parts of myself out in the cold…My body needed to learn the techniques…My mind needed to set forth my intention…My spirit reminded me why I was here…the bigger picture.” (Page 83)…We are changing ourselves and the world–one technique at a time, one class at a time, one breath at a time, and one heartbeat at a time.” (Page 88)

The book concludes with a discussion of Low Impact Aikido:

“Low Impact Aikido is a way those individuals can train who cannot take the rolling and falling that is involved in most classes…An opportunity to step on the mat and experience this exquisite art.” (Page 89)

Conclusion

The book is well worth reading because it offers practices to take the art off the mat that are practical and can be used in our most basic daily life situations, such as the supermarket examples. Working with these practices will enhance daily life activities and also help to improve your Aikido on the mat as well.

It is available on Amazon in both printed and ebook formats.