Bob Noha wrote an article for the martial arts magazine that reviews the spiritual component of training in a martial art. It includes quotes from many masters including Gichin Funakoshi, Professor Chen Man Ching, Morihei Ueshiba, and Kyuzo Mifune.
Anyone interested in purchasing a copy can find the information here:
https://em3video.com/summer-2021-masters-magazine-frames-video-featuring-emil-farkas/
Editors note – This is part two of a two part series. If you haven’t read the first part, you can find it here.
The divine dimension is a place of primal emptiness but full of the potential energy that is manifested in the hidden and manifest dimensions.
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.
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.
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.
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).
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.
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:
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.
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.
Sensei Robert Noha provides an excellent review of the book, Encyclopedia of Japanese Martial Arts.
Review of Encyclopedia of Japanese Martial Arts
By David A. Hall
Kodansha Publishing
ISBN: 978-1-56836-410-0
682 Pages
Released February 2013
Reviewed by Robert Noha
This book is a treasure trove of information for the student of Japanese martial arts and the scholar alike. It lives up to its name as an encyclopedia of the martial arts of Japan.
Book Summary
The book contains entries on a broad range of subjects relating to the martial culture of Japan. Here are some examples:
The entries are arranged alphabetically. For the reader who can read Asian languages there are references to Japanese, Chinese and Sanskrit words. In many cases these are highly specialized terms and would not be found in modern language dictionaries.
Comparison to Other Books
In comparing the information to other books in the field, the entries are not as detailed but cover a much broader spectrum of information.
One example is the entry on Aikido. It is a short two paragraphs. But if all the relevant entries on Aikido were put together there are many pages of information on topics such as predecessor arts, instructors, philosophy and techniques.
Another book that focuses on Japanese martial arts is Budo: the Martial Ways of Japan, published by the Nippon Budokan in 2009. The entry on Aikido is 16 pages in length with numerous photographs. The book also comes with a companion DVD that illustrates many of the arts described. While there are also sections on martial arts history and terminology they are not nearly as numerous as in the Encyclopedia of Japanese Martial Arts. The Budokan book is more like a collection of articles than an encyclopedia.
The book Martial Arts of the World: An Encyclopedia of History and Innovation, is a two volume work edited by Thomas A. Green and Joseph R. Svinth, published by AB –Clio in a revised edition in 2010. The entry on Aikido is 7 pages long and was probably written by Peter Goldsbury a professor at Hiroshima University and a 6th dan in Aikido. Overall this book is more like the Budokan book in that it is a series of articles written by various authors. It also covers martial arts from all over the world.
Neither of these books is an encyclopedia in the sense of having several hundred entries on both familiar and unfamiliar topics. They are both more expensive at $79.00 and $168.00 respectively.
A book in a more popular format is The Way of the Warrior: Martial Arts and Fighting Styles From Around the World, by Chris Crudelli, published by DK Publishing in 2008. This is a coffee table sized book with numerous photos.
The Aikido entry is 2 pages long, as are most of the profiles of arts from all over the world. This book is priced at $27.00.
In comparison with these three books this volume is a true encyclopedia in that it contains shorter and more specific entries without numerous (but has some) photos and drawings. For both the scholar and interested student it fills an important gap in the available information on Japanese Martial Arts due to its level of detail and Asian language references.
A related question, in the internet age, is whether any book is obsolete when information can be accessed online. Taking three topics at random:
While much of the information could be accessed online there is likely a great deal of information not available on any English language sites. There is also the difficulty in judging the accuracy of information on line.
The Author
The author Dr. David A. Hall comes with impressive credentials in both martial arts and Asian culture. He has studied Japanese martial arts for over 45 years in both the U.S. and Japan. He is an ordained Tendai Buddhist Priest. He holds a Ph.D. in Buddhist Studies/Military History from the University of California at Berkeley. He has done research in Japanese, Classical Chinese, Sanskrit, Pali and French. He also received a Fulbright fellowship to study in Japan. He is currently a professor at Montgomery College in Maryland.
He was also an associate of the well-known authority and author Donn Draeger to whom the book is dedicated.
Who Would Benefit From This Book?
The book will appeal to a broad spectrum of Japanese martial arts enthusiasts from the dedicated student looking for detailed information on a specific term, art or person to the scholar or researcher looking for authentic information for use in an article, novel or film.
It is a book those who love Japanese martial arts and are seeking authentic information will appreciate.
Sensei Noha has provided an excellent review of the book “A light On Transmission” by Mitsugi Saotome
Review of A Light On Transmission
By Mitsugi Saotome
Translated by Josh Drachman
and Steve Earle
Published by Cedar Forge Press
ISBN 978-1936672-9-81
145 Pages
Publication Date: 2015
Review by Robert Noha
Introduction
This book is by Mitsugi Saotome, one of the few remaining students of Aikido Founder Morihei Ueshiba. Saotome Sensei had 15 years of long term, in-depth practice with O Sensei Morihei Ueshiba.
This is Saotome Sensei’s fourth book. His first book is Aikido and the Harmony of Nature, published in 1986 by SEDIREP. His second book is The Principles of Aikido, published in 1989 by Shambhala. His third book is Aikido Living By Design, published in 2003 by Arete Press/Aikido Today Magazine.
A Light on Transmission is subtitled The Teachings of Morihei Ueshiba Founder of Aikido and is a personal memoir of Saotome Sensei’s relationship with the Founder.
There are many stories from Saotome Sensei’s training with the Founder. He then very effectively provides an instructional context that can be applied to practice both on and off the mat.
There are also many photographs of Saotome Sensei training with O Sensei. Cedar Forge Press has done a good job of high quality book design in a hard cover and nicely bound format.
The book does not focus on specific techniques (his book The Principles of Aikido does that). It offers very deep approaches to training that are the result of Saotome Sensei’s lifetime of dedicated training and teaching. He also shares his views and experiences on the spiritual aspects of Aikido practice and Japanese culture.
Chapter Summaries
Preface
The book starts with a riveting story about his final time as uke for O Sensei shortly before O Sensei’s passing:
“Attack!” His shout cracked at me like thunder…in the same instant as my attack, this little old man transformed into a colossal mountain of rock…A dart of intense pain…pierced to the core of my head, while my body floated high and feather-like in pitch dark space…This was the last time that I took ukemi for the Founder of Aikido, Morihei Ueshiba. He passed away just one month later. (Page 1)
The preface continues by discussing the spread of Aikido throughout the world and O Sensei’s view of it. He concludes with:
Aikido belongs to no single individual, organization or country. It is a cultural asset of the world community to be shared and developed by people everywhere. (Page 2)
Chapter 1 The Founding of Aikido
Chapter 1 provides information on the founder’s life and how the art was created and spread throughout Japan and the world.
In this chapter he discusses Aikido from the context of both cultural and scientific principles. He also pays tribute to O Sensei’s son, Kisshomaru, for his leadership as the art spread worldwide after the Second World War:
One of my fondest memories of Kisshomaru Sensei is…listening to his stories about the difficulties encountered in building Aikido and his dreams and vision of Aikido’s future. (Page 14)
Saotome Sensei concludes the chapter with his own wish to preserve Aikido’s origins:
But now that Aikido has spread and become known throughout the world, the time has come for us, as Aikido practitioners, to return to the state of beginner’s mind and to ask the question, just what is it that we are doing? (Page 15)
Chapter 2 The Universe as Life Giver The Womb of Life
This chapter discusses many of the deepest elements of Aikido cosmology and spirituality.
The sub-headings of this chapter include:
One of the most valuable features, spread throughout the book, are dialogues between O Sensei and Saotome Sensei. Here is an example:
The Founder: Your very existence as a living entity with a unique personality is nothing less than a miracle and expression of universal love. Short of that realization, you cannot expect either to master Aikido or to become an example of what it means to be a compassionate human being.
Saotome: I am a miracle?
Founder: Yes. And until you wake up to this reality, you will neither understand the ultimate meaning of Aikido nor be capable of the true expression of love. (Page 30)
Chapter 3 The Mission of the Martial Way
This chapter provides Saotome Sensei’s perspective on Aikido and the martial or warrior path. The subheadings in this chapter include:
Here is an example:
Once, when I asked Aikido’s Founder, “What is the most important thing in martial training?” he responded as follows:
Proper conduct in everyday life-because getting along well with others and showing respect for others is part of the art of not making enemies and not leaving yourself open to attack. (Page 44)
Chapter 4 Aikido as a Martial Art
This chapter includes several subheadings on Oral Teachings of the Founder:
Here is an example:
One must look beyond the historical texts to awaken to the true meaning and divine purpose of the martial way. Awakening occurs from within; it is incumbent upon on each of us to look deeply into the core of our own being and to discover where we came from and what we are meant to do. This is the mission imparted to each of by heaven. (Page 65)
Saotome Sensei echoes O Sensei in this regard:
As human beings, we participate volitionally in the charting of the course of our lives and are not limited to reactivity but, rather, imagine the future and recognize the distinction between life and death. We have the ability to live with awareness and understanding. (Page 70)
Chapter 5 Attunement to Divine Will-What is to be Expected of Aikido Practitioners
This chapter provides guidance on how to apply the deep teaching outlined in the earlier chapters into on the mat training.
Some of the subheadings in this chapter are:
In the section on ukemi, for example, Saotome Sensei shares some insight from O Sensei:
The Founder’s concept of ukemi, thus, included the cultivation of judgement with regard to one’s relationship with the people and objects of the natural world. Learning to take ukemi is not just a physical discipline but a mental discipline with a profoundly spiritual dimension: it demands the development of sensitivity and sensibility through greater awareness and expansion of consciousness. (Page 77)
Chapter 6 Discovering the True Nature of the World-Conversations with O Sensei
The subheadings in this chapter include:
In response to a question from a student regarding the proper goals and value of training Saotome Sensei shares O Sensei’s answer:
“Ichikawa-san,” O Sensei responded. This man, Ueshiba, is just an old fool.
Don’t waste your time trying to become like me, but put your energy into becoming better and stronger at what you do in your business. To be strong means many different things, so please seek to become strong in your pursuit of the mission attributed you by heaven. What good is it to become physically strong if at the same time you let your life’s work go by the way?” (Page 110)
Chapter 7 Japan’s Place in the World
The contribution of Japanese culture and its place in the world is the focus of this chapter.
Subheadings include:
Saotome Sensei shares his views on how Japanese culture can provide beneficial examples for the world at large:
We Japanese are known to have a hearty appetite for learning and knowledge…The background to this life-long dedication to learning, I believe, is to be found in the “samurai way of life” and is grounded in the traditional cultivation of the “heart and mind of budo.” (Page 133)
Epilogue: In a Foreign Land
Here Saotome Sensei discusses his own legacy and accomplishments as someone entering his eighth decade and with over 60 years of dedicated training and teaching.
Saotome Sensei concludes the epilogue and the book with these inspiring words:
There is no sole path to truth or spiritual salvation. However, in this atomic age, the path of coexistence and mutual prosperity is the only one that does not lead to mass suicide. In the interest of continuation of human society and of a world with a future, we must realize the integration of Eastern and Western wisdom. (Page 143)
This book and Saotome Sensei’s lifelong dedication to the practice and sharing of Aikido is a wonderful example of contributing to this worthy goal.
Although Jean Maggrett does not practice Aikido anymore, she frequently sits on our testing boards. Into her 80s, Jean has practiced Aikido for more than 30 years. She is a student of Bob Nadeau, and a contemporary of our Sensei, Bob Noha. We have had the wonderful benefit of her perspective and guidance when she sits on our testing board. She is enthusiastic and encouraging to all who practice our art and is an advocate for the benefits that Aikido can bring you off the mat.
The story presented in this post is Jean’s, published with permission from her on our blog. we are honored to be able to share this touching and poignant story.
Dire Straights – Jean Maggrett
From the time we were born, my brother Bill and I spent our summer holidays at a cottage built by our grandparents in Northern Michigan, near the top of the mitt where the great lakes of Huron and Michigan connect. Day-long beach picnics by Lake Michigan were a family ritual for four generations. We’d swim in the fresh, cold water, then gather around a bon-fire of driftwood to cook weiners and marshmallows while we watched the “million dollar” sunset over the water.
One summer when my brother was fifty-two, he suggested that we hike out the Waugoshance Peninsula which extends out into Lake Michigan, separating the straits of Mackinac from Cecil Bay. Appropriately, the area is called Wilderness State Park. There are few roads , no buildings or modern improvements, only a small parking lot at the end of a long gravel road.
With us on our expedition that day were Bill’s eighteen year-old son Carl and Link, an old fraternity friend from college. My brother told us that he had flown over the straits and state park in a small plane and then dreamed of walking out to the point someday.
It was a beautiful summer Sunday in early August. Skies were blue, the water calm and clear, gently lapping the shore. On the bottom, brightly colored boulders seemed within easy reach but were deeper than they appeared.
We started hiking along the shore. It was a familiar environment though we’d never been at that particular beach. Sand pipers darted and tottered ahead of us at the edge of the water. A few sea gulls sailed above. The dry sand made a vibration noise as we trudged toward Waugoshance point. To the North, we gazed at the straits, to the South, Cecil Bay. The beach above North, we gazed at the straits, to the south, Cecil Bay. The beach above high water supported grasses and shrubs.
Eventually we discovered the peninsula was cut by a small, shallow inlet. It was fun to wade across. Soon after, we came to another similar inlet, wider and deeper then the first, but still easy to cross. At the next one, which was much wider than the first two, we gazed in dismay at the distance. We agreed to stop for a break, a snack and some discussion.
While sharing cheese, crackers, peanut butter and apples, Bill talked about how the land looked from the air. He assured us he remembered where there was a sand bar that he was certain we could find. He removed his long pants and I remarked about how his brightly patterned swim trunks that seemed to reveal a secret side to his ordinarily conventional engineer’s exterior.
As we headed out into the water, the youngest of us plunged ahead, electing to swim the entire distance. The cold water quickly became deeper and I began to feel reluctant. When it reached my chest, I felt movement around my feet, then calves, rising to my hips.
At once, I yelled to the others that i was turning back. As I was bringing my legs up to the surface, I shot a quick glance around toward the shore and at Bill. He was shouting and fighting the water. His words were garbled but I made out the last one.
“…UNDERTOW!”
I felt panic close off my breath. Then suddenly, my Sensei (Aikido teacher) Bob Nadeau’s teaching came to me as a transforming tide of ease: “Be okay with yourself, breath and flow.” The panic was gone and I heard my inner voice say, ” can be all right here for as long as is necessary,” and I stretched out flat as a lily pad above the hungry undercurrent.
From that position, I wasn’t able to look around or kick my feet. Only my hands moved me back toward the shore. I just gazed at the blue above, breathing and acknowledging for myself that I was okay.
After a while, I wanted to test the depth: If I had headed in the right direction, I should be near shore by now, I thought. Venturing to touch bottom, I dropped a leg down. Immediately, I felt the undertow sucking me down and the adrenaline rising in my throat. I retracted my leg and vowed to make no more tests but remain a lily pad until I brushed the shore. Moments later, I did touch land and stood up, looking out over the water. I could see Link twenty-five yards out and Carl a bit further.
Raising my arms above my head, I felt like a lighthouse signalling sailors in distress. I knew my brother drowned. Then I thought, no, he was swimming under water, and would surface any minute now. Then I realized the real truth was that Bill never came along with us on this hike.
Then in my mind’s eye, I got a vivid picture of Bill emerging from the kitchen door of the cottage saying, “Hi! How was your hike?” Next came the thought that I had somehow got in the wrong location because the words were: I’m from California. I don’t belong here and I must be leaving right away!”
Soon the other two survivors came out of the water. Carl’s words cut my fantasies when he asked, “Where’s Willie?” I said, “I’m afraid we’ve lost him.”
Link described how he was near Bill when he hollered for help. He said he couldn’t do more than advise him to take it easy and float on top of the water. Bill’s panic paralyzed him, he sank and he was swept out with the current.
Link went back to the car to go for help. Carl and I stood on the beach and cried. Some other people appeared, walking nearby, unaware of the drowning.
Wouldn’t they die if they knew what just happened?” Carl said. We walked in shock back to the parking lot. A medical emergency vehicle arrived and the driver gave us hope by saying frog men were about to fly in on a helicopter. When he was brought back up it might be possible to revive him due to the preservative quality of the cold water.
Four hours later my brother’s body was found and flown to St. Ignace Hospital. We rushed there by car. A Doctor greeted us with the news that Bill could not be revived. His body had been moved to a funeral parlor across the road. We were to go identify the body.
There in a small room off the main office lay my brother looking very purple. His eyes seemed to have X’s in them, like the dead birds in cartoons. He certainly was gone.
We drove home in silent dread. Upon our arrival back at the cottage, we would be calling Bill’s wife Diane and our mother. I asked my aunt to make the call. The more people I told, the heavier I felt, until I finally just sank into sleep.
In this video, Sensei shares some insight on Professor Cheng Man Ch’ing regarding how he evolved his 37 posture short form from the traditional Yang Style Long Form. He also shares his thoughts on his first impressions of the Professor, and how his Aikido and T’ai Chi practice compliment each other.
