Working with the I

Introduction

We practiced in our last on-line class in this series integrating and then upgrading the I.  The I is the center of our experience of personal identity.  We used the basic Aikido exercise kokyu-ho undo.

Today, we will conclude our series of classes on working to deepen our experience of growth and development as I.  Our goal is to experience as close as possible what O Sensei described as the most original I or the original soul.  In today’s class we will use the Aiki Taiso tekubi-kosa undo or the hold from the rear exercise as our physical reference-The Secret Teachings of Aikido (pg. 97). 

Review

The I is the part of us that is the center of personal identity.  The experience of I is always present regardless of which persona or unit we are currently adopting.  When we are weeding the backyard there is I.  If we go to a state dinner at the White House there is I.  The unit is the clothing we wear to accomplish particular tasks or assume particular roles.  O Sensei called them kon (I) and haku (unit)-Essence of Aikido (pg.27).  One term he used to refer to the I as a whole is nen-The Secret Teachings of Aikido (pgs. 80-81).

This process as I of “inhabiting” particular units is often unconscious.  When we walk to our car to drive home, that is a unit.  Some basic units are much more a part of our identity than others.  Your choice of work; your place in a family or other important social groups are examples. 

The unit is the part of ourselves that contains the skills and abilities necessary to accomplish the tasks for which that unit is created.  The energetic content of the unit is decided by the skills necessary to perform that particular function and therefore will vary from unit to unit.  Performing brain surgery is a very different unit than running a marathon.  Being a parent is very different than being the CEO of a company.

The I is the part of our system, at a basic level, that provides a qualitative experience of satisfaction and meaning to our activities.  It is the source of our perspective on our lives and our world in both an immediate and overall sense.

The health of the I is a big factor in how well we forge with the units that are important to us both in the sense of personal satisfaction and wellbeing and our functional performance in those roles. 

The overall goal of these classes is to help create a more balanced and integrated I and to experience the potential for growth inherent in the I.  We will do some similar practices to experience a more balanced and integrated unit.  This allows a better forging to occur between the I and the unit resulting in more personal satisfaction and better performance. 

The two parts of the I are, as outlined by O Sensei and many other traditions, the part that is more awareness oriented and the other that is more experientially oriented.  Our shorthand for these is the mind of I (awareness/thinking) and the body of I (feeling/experience).

Our goal initially, is to experience these parts of the I and their interaction with each other.  It is in this interaction that a real opportunity for growth and development of the I exists.  When there is a lack of connection or even conflict between the parts of the I, we are starting from a place of fragmentation rather than wholeness.  If the lack of integration is not addressed we will experience the downstream negative effects of it, in reduced satisfaction and performance. 

One way fragmentation occurs is that a part of the I ranges out and tries to obtain wholeness and satisfaction from outside itself.  An example is when the mind of I tries to direct and take over the unit, this results in both maintaining the fragmentation of the I within itself (less of an experience of personal satisfaction) and interferes with the unit’s ability to perform.  

Everyone has had occasions when they noticed the harder they try to accomplish something the more frustrated they get (I) and the worse their performance becomes (unit).  The image of the kitten trying to extricate itself from a ball of yarn comes to mind, the harder it tries, the more entangled it becomes.  From O Sensei’s perspective, this tendency toward entanglement and its results forms a key part of the difficulty of the human condition-The Secret Teachings of Aikido (pg. 53).

Bringing the two parts of the I into a more whole experience with each other is a big step toward reducing entanglement and its resulting negative effects.

Before we go on, let’s look at how O Sensei and others describe the I-The Secret Teachings of Aikido (pgs. 80-82) and Essence of Aikido (pg. 27). 

Here is another perspective from Alex Bennett in his book on Kendo (pgs. xxxii-xxxiii).

Here is another perspective from Prof. Cheng Man-ching-Cheng Tzu’s Thirteen Treatises on T’ai-chi Ch’uan (pg. 34) and Essays on Man and Culture (pgs. 32-33).

We need both the experience of all the basic states of consciousness and a healthy psychology of the I for this to happen.  Ken Wilbur in his book Integral Meditation calls these two types of development waking up (refined state experience) and growing up (psychological health).  The book Zen at War is an example where waking up was not matched with growing up.  

Before we begin to work with the I, let’s bow in and start with a little bit of stretching and then misogi breathing.

 

Moving Toward the Most Original I

We will use the tekubi-kosa undo or hold from the rear exercise as our focus to experience the I and to realize the potential growth inherent in us as I.  This exercise, because it doesn’t involve moving the feet, is a good physical manifestation of the fact this deepest experience of the I is right here and right now-Lao-tzu My Words are Very Easy to Understand Prof. Cheng Man-ching (pg. 192)-The Heart of Aikido (pgs.93-94).

• Let’s begin with two rounds of tekubi-kosa undo. As we do it try and remember your experience so we can refer back to it as our practice progresses.
• Feedback on the first round of practice.

Now we will review the experience of the two parts of the I, mind of I and body of I mirroring each other, and a practice of the internal dialog and integration we worked on in our last class, then practice tekubi-kosa undo.

At each point there is a sense in which you become a different person, there is a shift in identity as we quoted Nadeau Sensei in the previous classes.

1. Let’s begin with the practice of mirroring. The mind of I, using its capability of mirroring and turning inwardly, allows an image of the body of I to form in you as the mind of I.  Then making a shift in perspective from mind of I to body of I, as body of I, use your unique capability to mirror the mind of I.  We now have these two parts of the I mirroring each other.  Through this mutual experience there is a greater sense of alignment, integration and wholeness in the experience of yourself as I.  From this experience, your interaction with the unit and the rest of creation comes from a place of wholeness rather than fragmentation.  Let’s now focus on an experience of further integration.  Start the practice with either mind or body of I first.  Our question is what is going well in the relationship with the other and what would you like more of?  This is a way to experience and reinforce what is going well and work to improve the areas that are not going so well.  In the areas not going so well, a moment or two of full presence will usually bring in a sense of what will help to improve the relationship.  Then repeat the process with the other part of the I.  From the experience you have from this part of the practice let’s move to bring the insights obtained from the dialog to fruition.  This starts not by straining to bring about greater integration or even knowing where to start.  It begins by maintaining a sense of active presence and allowing the “answer” to materialize organically and naturally.  Once the process of integration starts, maintain that same sense of active presence rather than trying to hurry it or make it happen.  Here we have arrived at a good level 1.  One way to differentiate levels is to give yourself a name.  What is your name at level 1?

• Repeat tekubi-kosa undo and get feedback-how did the focus on the mind and body of I mirroring and feeding each other change your experience?  

 

2. We have arrived at a state of being that is more balanced and integrated then when we started. It doesn’t have to be perfect!  From this more balanced state we can practice to experience the potential for growth to the next level of I.  Nadeau Sensei called this dimensionality.  Let’s begin with the circle center practice.  From the starting point of the balanced integrated I we open the system further.  Then we center the system further.  From that fuller experience we ask the question what is our next level of I?  As we did with the dialog process in the practice we just completed, don’t strain to get the “answer.”  Stay relaxed and maintain a fullness of presence and allow the experience of the next level of I to emerge naturally and organically.  What is your name at level 2?  Feedback on the practice.

• Repeat tekubi-kosa undo and get feedback-how is the exercise different from this fuller experience of I?

There are milestones of fullness in moving to a deeper level of consciousness with which we can then identify as our center of gravity.  Nadeau Sensei uses the analogy of starting out as tourist in a new place; then becoming a resident and then a citizen and even more.  Here is an example from O Sensei Sensei- The Secret Teachings of Aikido (pg. 21). 

3. Our last practice provided an initial experience of a fuller level of I. Let’s repeat the practice we just worked on to make the transition from a level 1 I to a more complete or original level of I/soul.  This is a big jump but only meant to provide a glimpse of what this most original level experience is like-The Essence of Aikido (pg. 21).  Did your name for you at this most level change?

• Repeat tekubi-kosa undo and get feedback-how is the exercise different as we get more fully present, take up residence, at this fuller level of I-A Life in Aikido (pgs. 178-180)?

 

Conclusion

In this class we deepened our experience of the I and used that deeper experience to get a glimmering of an even more refined most original level of I/soul.   This is the practice of dimensionality Shinki Aikido With Nobuyuki Watanabe (pg. 26). 

Practice before the next class

Three rounds of dimensional shifts with one of the Aiki Taiso in-between.  Pay close attention to the feedback as you get closer to that most original level of I/soul.

This difficult time; while we wish it was not going on, is an opportunity to deepen our practice by appreciating what is really important to us and what we can let go of.  Journey to the Heart of Aikido Linda Holiday (pgs. 142-143). 

Introduction

We practiced in our last on-line class in this series integrating and then upgrading the I.  The I is the center of our experience of personal identity.  We used the basic Aikido exercise ude-furi undo.

Today, we will continue working to deepen our experience of growth and development as I.  Our goal is to experience the potential the I has for greater wholeness and reducing even further the potential for entanglement.  In today’s class we will return to the exercise kokyu-ho undo or the blending exercise, we used previously, as our physical reference. 

Review

The I is the part of us that is the center of personal identity.  The experience of I is always present regardless of which persona or unit we are currently adopting.  When we are weeding the backyard there is I.  If we go to a state dinner at the White House there is I.  The unit is the clothing we wear to accomplish particular tasks or assume particular roles.  O Sensei called them kon (I) and haku (unit)-Essence of Aikido (pg.27).  One term he used to refer to the I as a whole is nen-The Secret Teachings of Aikido (pgs. 80-81).

This process as I of “inhabiting” particular units is often unconscious.  When we walk to our car to drive home, that is a unit.  Some basic units are much more a part of our identity than others.  Your choice of work; your place in a family or other important social groups are examples. 

The unit is the part of ourselves that contains the skills and abilities necessary to accomplish the tasks for which that unit is created.  The energetic content of the unit is decided by the skills necessary to perform that particular function and therefore will vary from unit to unit.  Performing brain surgery is a very different unit than running a marathon.  Being a parent is very different than being the CEO of a company.

The I is the part of our system, at a basic level, that provides a qualitative experience of satisfaction and meaning to our activities.  It is the source of our perspective on our lives and our world in both an immediate and overall sense.

The health of the I is a big factor in how well we forge with the units that are important to us both in the sense of personal satisfaction and wellbeing and our functional performance in those roles. 

The overall goal of these classes is to help create a more balanced and integrated I and to experience the potential for growth inherent in the I.  We will do some similar practices to experience a more balanced and integrated unit.  This allows a better forging to occur between the I and the unit resulting in more personal satisfaction and better performance. 

The two parts of the I are, as outlined by O Sensei and many other traditions, the part that is more awareness oriented and the other that is more experientially oriented.  Our shorthand for these is the mind of I (awareness/thinking) and the body of I (feeling/experience).

Our goal initially, is to experience these parts of the I and their interaction with each other.  It is in this interaction that a real opportunity for growth and development of the I exists.  When there is a lack of connection or even conflict between the parts of the I, we are starting from a place of fragmentation rather than wholeness.  If the lack of integration is not addressed we will experience the downstream negative effects of it, in reduced satisfaction and performance. 

One way fragmentation occurs is that a part of the I ranges out and tries to obtain wholeness and satisfaction from outside itself.  An example is when the mind of I tries to direct and take over the unit, this results in both maintaining the fragmentation of the I within itself (less of an experience of personal satisfaction) and interferes with the unit’s ability to perform. 

Everyone has had occasions when they noticed the harder they try to accomplish something the more frustrated they get (I) and the worse their performance becomes (unit).  The image of the kitten trying to extricate itself from a ball of yarn comes to mind, the harder it tries, the more entangled it becomes.  From O Sensei’s perspective this tendency toward entanglement and its results, forms a key part of the difficulty of the human condition-The Secret Teachings of Aikido (pg. 53).

Bringing the two parts of the I into a more whole experience with each other is a big step toward reducing entanglement and its resulting negative effects.

Before we go on, let’s look at how O Sensei and others describe the I-The Secret Teachings of Aikido (pgs. 80-82) and Essence of Aikido (pg. 27). 

Here is another perspective from Alex Bennett in his book on Kendo (pgs. xxxii-xxxiii).

Here is another perspective from Prof. Cheng Man-ching-Cheng Tzu’s Thirteen Treatises on T’ai-chi Ch’uan (pg. 34) and Essays on Man and Culture (pgs. 32-33).

We need both the experience of all the basic states of consciousness and a healthy psychology of the I for this to happen.  Ken Wilbur in his book Integral Meditation calls these two types of development waking up (refined state experience) and growing up (psychological health).  The book Zen at War is an example where waking up was not matched with growing up.  

Before we begin to work with the I, let’s bow in and start with a little bit of stretching and then misogi breathing.

Deepening Dimensionality With the I

We will use the kokyu-ho undo or blending exercise as our focus to experience the I and to realize the potential growth inherent in us as I. 

• Let’s begin with two rounds of kokyu-ho undo. As we do it try and remember your experience so we can refer back to it as our practice progresses.

Now we will review the experience of the two parts of the I, mind of I and body of I mirroring each other, and a practice of the internal dialog and integration we worked on in our last class, then practice kokyu-ho undo.

At each point there is a sense in which you become a different person, there is a shift in identity as we quoted Nadeau Sensei in the previous classes.

1. Using the kokyu-ho undo practice as our reference; ask the question when you think about the kokyu-ho undo practice, what thoughts attract your attention? This is a way to get in touch with the mind of I.  Then moving the arms and hands from the feet up, let’s work with a similar question.  What are your feelings about kokyu-ho undo?  What feelings attract your attention?  This is a way to get in touch with the body of I.  How are these two perspectives different from each other?  Then let’s continue with a practice of interaction and integration between them.  The mind of I has the capability of mirroring.  It is aware through mirroring what is going on outside the I, and evaluates it.  Turn the mirroring capability of the mind of I inward and allow an image of the body of I to form in you as the mind of I.  Then making a shift in perspective from mind of I to body of I, as body of I, use your unique capability to mirror the mind of I.  We now have these two parts of the I mirroring each other.  Through this mutual experience there is a greater sense of alignment, integration and wholeness in the experience of yourself as I.  From this experience your interaction with the unit and the rest of creation comes from a place of wholeness rather than fragmentation.  Let’s now focus on an experience of further integration.  Start the practice with either mind or body of I first.  Our question is what is going well in the relationship with the other and what would you like more of?  This is a way to experience and reinforce what is going well and work to improve the areas that are not going so well.  In the areas not going so well, a moment or two of full presence will usually bring in a sense of what will help to improve the relationship.  Then repeat the process with the other part of the I.  From the experience you have from this part of the practice let’s move to bring the insights obtained from the dialog to fruition.  This starts not by straining to bring about greater integration or even knowing where to start.  It begins by maintaining a sense of active presence and allowing the “answer” to materialize organically and naturally.  Once the process of integration starts, maintain that same sense of active presence rather than trying to hurry it or make it happen.  Here we have arrived at a good level 1.  One way to differentiate levels is to give yourself a name.  What is your name at level 1?

• • Repeat kokyu-ho undo and get feedback-how did the focus on the mind and body of I mirroring and feeding each other change your experience?  

2. We have arrived at a state of being that is more balanced and integrated then when we started. It doesn’t have to be perfect!  From this more balanced state we can practice to experience the potential for growth to the next level of I.  Nadeau Sensei called this dimensionality.  Let’s begin with the circle center practice.  From the starting point of the balanced integrated I we open the system further.  Then we center the system further.  From that fuller experience we ask the question what is our next level of I?  As we did with the dialog process in the practice we just completed, don’t strain to get the “answer.”  Stay relaxed and maintain a fullness of presence and allow the experience of the next level of I to emerge naturally and organically.  What is your name at level 2?  Feedback on the practice.

• • Repeat kokyu-ho undo and get feedback-how is the exercise different from this fuller experience of I?

There are milestones of fullness in moving to a deeper level of consciousness with which we can then identify as our center of gravity.  Nadeau Sensei uses the analogy of starting out as tourist in a new place; then becoming a resident and then a citizen.  Here is an example from O Sensei Sensei- The Secret Teachings of Aikido (pg. 21). 

3. Our last practice provided an initial experience of a fuller level of I. Let’s repeat the practice we just completed to make the transition from a level 1 I to a level 2 I more complete.  Did your name for you at level 2 change?

• • Repeat kokyu-ho undo and get feedback-how is the exercise different as we get more fully present, take up residence, at this fuller level of I?

Conclusion

In this class we deepened our experience of the two basic aspects of the I and used that deeper experience to move to an even more refined level of I and to get more fully resident as the level 2 I.   This is the practice of dimensionality Shinki Aikido With Nobuyuki Watanabe (pg. 26). 

 

Practice before the next class: 

three rounds of dimensional shifts with one of the Aiki Taiso in-between.  Pay close attention to the feedback as you get fuller in the level 2 I.

Introduction

We practiced in our last on-line class in this series integrating and then upgrading the I.  The I is the center of our experience of personal identity.  We used the basic Aikido exercise fune-kogi undo.

Today, we will continue working to deepen our experience of growth and development as I.  Our goal is to experience the potential the I has for greater wholeness and reducing even further the potential for entanglement.  In today’s class we will return to the exercise ude-furi undo or the two step exercise, we used previously, as our physical reference. 

Review

The I is the part of us that is the center of personal identity.  The experience of I is always present regardless of which persona or unit we are currently adopting.  When we are weeding the backyard there is I.  If we go to a state dinner at the White House there is I.  The unit is the clothing we wear to accomplish particular tasks or assume particular roles.  O Sensei called them kon (I) and haku (unit)-Essence of Aikido (pg.27).  One term he used to refer to the I as a whole is nen-The Secret Teachings of Aikido (pgs. 80-81).

This process as I of “inhabiting” particular units is often unconscious.  When we walk to our car to drive home, that is a unit.  Some basic units are much more a part of our identity than others.  Your choice of work; your place in a family or other important social groups are examples. 

The unit is the part of ourselves that contains the skills and abilities necessary to accomplish the tasks for which that unit is created.  The energetic content of the unit is decided by the skills necessary to perform that particular function and therefore will vary from unit to unit.  Performing brain surgery is a very different unit than running a marathon.  Being a parent is very different than being the CEO of a company.

The I is the part of our system, at a basic level, that provides a qualitative experience of satisfaction and meaning to our activities.  It is the source of our perspective on our lives and our world in both an immediate and overall sense.

The health of the I is a big factor in how well we forge with the units that are important to us both in the sense of personal satisfaction and wellbeing and our functional performance in those roles. 

The overall goal of these classes is to help create a more balanced and integrated I and to experience the potential for growth inherent in the I.  We will do some similar practices to experience a more balanced and integrated unit.  This allows a better forging to occur between the I and the unit resulting in more personal satisfaction and better performance. 

The two parts of the I are, as outlined by O Sensei and many other traditions, the part that is more awareness oriented and the other that is more experientially oriented.  Our shorthand for these is the mind of I (awareness/thinking) and the body of I (feeling/experience).

Our goal initially, is to experience these parts of the I and their interaction with each other.  It is in this interaction that a real opportunity for growth and development of the I exists.  When there is a lack of connection or even conflict between the parts of the I, we are starting from a place of fragmentation rather than wholeness.  If the lack of integration is not addressed we will experience the downstream negative effects of it, in reduced satisfaction and performance. 

One way fragmentation occurs is that a part of the I ranges out and tries to obtain wholeness and satisfaction from outside itself.  One example is when the mind of I tries to direct and take over the unit, it results in both maintaining the fragmentation of the I within itself (less of an experience of personal satisfaction) and interferes with the unit’s ability to perform. 

Everyone has had occasions when they noticed the harder they try to accomplish something the more frustrated they get (I) and the worse their performance becomes (unit).  The image of the kitten trying to extricate itself from a ball of yarn comes to mind, the harder it tries, the more entangled it becomes.  From O Sensei’s perspective this tendency toward entanglement and its results, forms a key part of the difficulty of the human condition-The Secret Teachings of Aikido (pg. 53).

Bringing the two parts of the I into a more whole experience with each other is a big step toward reducing entanglement and its resulting negative effects.

Before we go on, let’s look at how O Sensei and others describe the I-The Secret Teachings of Aikido (pgs. 80-82) and Essence of Aikido (pg. 27). 

Here is another perspective from Alex Bennett in his book on Kendo (pgs. xxxii-xxxiii).

Here is another perspective from Prof. Cheng Man-ching-Cheng Tzu’s Thirteen Treatises on T’ai-chi Ch’uan (pg. 34) and Essays on Man and Culture (pgs. 32-33).

We need both the experience of all the basic states of consciousness and a healthy psychology of the I for this to happen.  Ken Wilbur in his book Integral Meditation calls these two types of development waking up (refined state experience) and growing up (psychological health).  The book Zen at War is an example where waking up was not matched with growing up.  

Before we begin to work with the I, let’s bow in and start with a little bit of stretching and then misogi breathing.

Dimensionality With the I

We will use the ude-furi undo or two step exercise as our focus to experience the I and to realize the potential growth inherent in us as I. 

• Let’s begin with two rounds of ude-furi undo. As we do it try and remember your experience so we can refer back to it as our practice progresses.

Now we will review the experience of the two parts of the I, mind of I and body of I mirroring each other, and a practice of the internal dialog we worked on in our last class, then practice ude-furi undo.

At each point there is a sense in which you become a different person, there is a shift in identity as we quoted Nadeau Sensei in the previous classes.

1. Using ude-furi undo practice as our reference, ask the question when you think about the ude-furi undo practice, what thoughts attract your attention? This is a way to get in touch with the mind of I.  Then moving the arms and hands from the feet up, let’s work with a similar question.  What are your feelings about ude-furi undo?  What feelings attract your attention?  This is a way to get in touch with the body of I.  How are these two perspectives different from each other?  Then let’s continue with a practice of interaction between them.  The mind of I has the capability of mirroring.  It is aware through mirroring what is going on outside the I, and evaluates it.  Turn the mirroring capability of the mind of I inward and allow an image of the body of I to form in you as the mind of I.  Then making a shift in perspective from mind of I to body of I, as body of I, use your unique capability to mirror the mind of I.  We now have these two parts of the I mirroring each other.  Through this mutual experience there is a greater sense of alignment, integration and wholeness in the experience of yourself as I.  From this experience your interaction with the unit and the rest of creation comes from a place of wholeness rather than fragmentation.  Let’s now focus on an experience of further integration.  Start the practice with either mind or body of I first.  Our question is what is going well in the relationship with the other and what would you like more of?  This is a way to experience and reinforce what is going well and work to improve the areas that are not going so well.  In the areas not going so well, a moment or two of full presence will usually bring in a sense of what will help to improve the relationship.  Then repeat the process with the other part of the I.  From the experience you have from this part of the practice let’s move to bring the insights obtained from the dialog to fruition.  This starts not by straining to bring about greater integration or even knowing where to start.  It begins by maintaining a sense of active presence and allowing the “answer” to materialize organically and naturally.  Once the process of integration starts, maintain that same sense of active presence rather than trying to hurry it or make it happen.  Here we have arrived at a good level 1.  One way to differentiate levels is to give yourself a name.  What is your name at level 1?

• • Repeat ude-furi undo and get feedback-how did the focus on the mind and body of I mirroring and feeding each other change your experience?  

 

2. We have arrived at a state of being that is more balanced and integrated then when we started. It doesn’t have to be perfect!  From this more balanced state we can practice to experience the potential for growth to the next level of I.  Nadeau Sensei called this dimensionality.  Let’s begin with the circle center practice.  From the starting point of the balanced integrated I we open the system further.  Then we center the system further.  From that fuller experience we ask the question what is our next level of I?  As we did with the dialog process in the practice we just completed, don’t strain to get the “answer.”  Stay relaxed and maintain a fullness of presence and allow the experience of the next level of I to emerge naturally and organically.  What is your name at level 2?  Feedback on the practice.

• • Repeat ude-furi undo and get feedback-how is the exercise different from this fuller experience of I?

There are milestones of fullness in moving to a deeper level of consciousness with which we can then identify as our center of gravity.  Nadeau Sensei uses the analogy of starting out as tourist in a new place; then becoming a resident and then a citizen.  Here is an example from O Sensei The Heart of Aikido (pgs. 101-102) Our last practice provided an initial experience of a fuller level of I. 

Conclusion

In this class we deepened our experience of the two basic aspects of the I and used that deeper experience to move to an even more refined level of I and to get more fully resident as the level 2 I.   This is the practice of dimensionality The Philosophy of Aikido John Stevens (pg. 7). 

Introduction

We practiced in our last on-line class in this series Integrating the I.  The I is the center of our experience of personal identity.  We used the basic Aikido exercise zengo undo.

Today, we will continue working to deepen our experience as  I.  Our goal is to experience the potential the I has for greater wholeness and reducing even further the potential for entanglement.  In today’s class we will return to the exercise fune-kogi undo or the rowing exercise, we used previously, as our physical reference. 

Review

The I is the part of us that is the center of personal identity.  The experience of I is always present regardless of which persona or unit we are currently adopting.  When we are weeding the backyard there is I.  If we go to a state dinner at the White House there is I.  The unit is the clothing we wear to accomplish particular tasks or assume particular roles.  O Sensei called them kon (I) and haku (unit)-Essence of Aikido (pg.27).  One term he used to refer to the I as a whole is nen-The Secret Teachings of Aikido (pgs. 80-81).

This process as I of “inhabiting” particular units is often unconscious.  When we walk to our car to drive home, that is a unit.  Some basic units are much more a part of our identity than others.  Your choice of work; your place in a family or other important social groups are examples. 

The unit is the part of our selves that contains the skills and abilities necessary to accomplish the tasks for which that unit is created.  The energetic content of the unit is decided by the skills necessary to perform that particular function and therefore will vary from unit to unit.  Performing brain surgery is a very different unit than running a marathon.  Being a parent is very different than being the CEO of a company.

The I is the part of our system, at a basic level, that provides a qualitative experience of satisfaction and meaning to our activities.  It is the source of our perspective on our lives and our world in both an immediate and overall sense.

The health of the I is a big factor in how well we forge with the units that are important to us both in the sense of personal satisfaction and wellbeing and our functional performance in those roles. 

The overall goal of these classes is to help create a more balanced and integrated I and with some similar practices, a more balanced and integrated unit.  This allows a better forging to occur between the I and the unit resulting in more personal satisfaction and better performance. 

The two parts of the I are, as outlined by O Sensei and many other traditions, the part that is more awareness oriented and the other that is more experientially oriented.  Our shorthand for these is the mind of I (awareness/thinking) and the body of I (feeling/experience).

Our goal initially, is to experience these parts of the I and their interaction with each other.  It is in this interaction that a real  opportunity for growth and development of the I exists.  When there is a lack of connection or even conflict between the parts of the I, we are starting out from a place of fragmentation rather than wholeness.  If the lack of integration is not addressed we will experience the downstream effects of it, in reduced satisfaction and performance. 

One way fragmentation occurs is that a part of the I ranges out and tries to obtain wholeness and satisfaction from outside itself.  An example is when the mind of I tries to direct and take over the unit, it results in both maintaining the fragmentation of the I within itself (less of an experience of personal satisfaction) and interferes with the unit’s ability to perform. 

Everyone has had occasions when they noticed the harder they try to accomplish something the more frustrated they get (I) and the worse their performance becomes (unit).  The image of the kitten trying to extricate itself from a ball of yarn comes to mind, the harder it tries, the more entangled it becomes.  From O Sensei’s perspective this tendency toward entanglement and its results, forms a key part of the difficulty of the human condition-The Secret Teachings of Aikido (pg. 53).

Bringing the two parts of the I into a more whole experience with each other is a big step toward reducing entanglement and its resulting negative effects.

Before we go on, let’s look at how O Sensei and others describe the I-The Secret Teachings of Aikido (pgs. 80-82) and Essence of Aikido (pg. 27). 

Here is another perspective from Alex Bennett in his book on Kendo (pgs. xxxii-xxxiii).

Here is another perspective from Prof. Cheng Man-ching-Cheng Tzu’s Thirteen Treatises on T’ai-chi Ch’uan (pg. 34) and Essays on Man and Culture (pgs. 32-33).

We need both the experience of all the basic states of consciousness and a healthy psychology of the I for this to happen.  Ken Wilbur in his book Integral Meditation calls these two types of development waking up (refined state experience) and growing up (psychological health).  The book Zen at War is an example where waking up was not matched with growing up.  

Growth With the I

We will use the fune-kogi undo or rowing exercise as our focus to experience the I and to realize the potential growth inherent in us as I. 

• Let’s begin with two rounds of fune-kogi undo. As we do it try and remember your experience so we can refer back to it as our practice progresses.

Now we will review the experience of the two parts of the I, mind of I and body of I, and a brief practice of the internal dialog we worked on in our last class, then practice fune-kogi undo.

At each point there is a sense in which you become a different person, there is a shift in identity as we quoted Nadeau Sensei in the previous classes.

1. Stand and move the arms and hands from the top down. Let’s now focus on an experience of awareness using the fune-kogi undo practice as our reference.  Asking the question when you think about the fune-kogi undo practice, what thoughts attract your attention?  This is a way to get in touch with the mind of I.  Then moving the arms and hands from the feet up, let’s work with a similar question.  What are your feelings about fune-kogi undo?  What feelings attract your attention?  This is a way to get in touch with the body of I.  How are these two perspectives different from each other?  Then let’s continue with a practice of interaction between them.  The mind of I has the capability of mirroring.  It is aware through mirroring what is going on outside the I, and evaluates it.  Turn the mirroring capability of the mind of I inward and allow an image of the body of I to form in you as the mind of I.  Then making a shift in perspective from mind of I to body of I, as body of I use your unique capability to mirror the mind of I.  We now have these two parts of the I mirroring each other.  Through this mutual experience there is a greater sense of alignment, integration and wholeness in the experience of yourself as I.  From this experience your interaction with the unit and the rest of creation comes from a place of wholeness rather than fragmentation.

• • Repeat fune-kogi undo and get feedback-how did the focus on the mind and body of I mirroring each other change your experience?  

2. Let’s spend more time on allowing this process of integration to begin by working with the experience of inner dialog between the parts of the I. Start the practice with either mind or body of I first. Our question is, what is going well in the relationship with the other and what would you like more of?  This is a way to experience and reinforce what is going well and work to improve the areas that are not going so well.  In the areas not going so well, a moment or two of full presence will usually bring in a sense of what will help to improve the relationship.  Then repeat the process with the other part of the I.  From the experience you have from this part of the practice let’s move to bring the information obtained from the dialog to fruition.  This starts not by straining to bring about greater integration or even to knowing where to start.  It begins by maintaining a sense of active presence and allowing the “answer” to materialize organically and naturally.  Once the process of integration starts, maintain that same sense of active presence rather than trying to hurry it or make it happen.

• • Repeat fune-kogi undo and get feedback-how did the focus on the mind and body of I integration change your experience?

3. We have arrived at a state of being that is more balanced and integrated than when we started. It doesn’t have to be perfect!  From this more balanced state we can practice to experience the potential for growth to the next level of I.  Nadeau Sensei called this dimensionality.  Let’s begin with the circle center practice.  From the starting point of the balanced integrated I we open the system further.  Then we center the system further.  From that fuller experience we ask the question what is our next level of I?  As we did with the dialog process in the practice we just completed, don’t strain to get the “answer.”  Stay relaxed and maintain a fullness of presence and allow the experience of the next level of I to emerge naturally and organically.  Feedback on the practice.

• • Repeat fune-kogi undo and get feedback-how is the exercise different from this fuller experience of I?

Conclusion

In this class we deepened our experience of the two basic aspects of the I and used that deeper experience to move to an even more refined level of I.   This is the beginning of dimensionality Mitsugi Saotome Aikido and the Harmony of Nature (pg. 49). 

Introduction

We practiced in the first on-line class in this series Working With the I.  The I is the center of our experience of personal identity.  We used the basic Aikido exercise ushiro-tori undo.

Today, we will continue working with the I to deepen our dialog and integration of the two parts of the I. Our goal is to move toward an experience of greater wholeness and reducing the potential for entanglement.  In today’s class we will return to the exercise zengo undo or two direction ikkyo undo, we used previously, as our physical reference. 

Review

The I is the part of us that is the center of personal identity.  The experience of I is always present regardless of which persona or unit we are currently adopting.  When we are weeding the backyard there is I.  If we go to a state dinner at the White House there is I.  The unit is the clothing we wear to accomplish particular tasks or assume particular roles.  O Sensei called them kon (I) and haku (unit)-Essence of Aikido (pg.27).  One term he used to refer to the I as a whole is nen-The Secret Teachings of Aikido (pgs. 80-81).

This process as I of “inhabiting” particular units is often unconscious.  When we walk to our car to drive home, that is a unit.  Some basic units are much more a part of our identity than others.  Your choice of work; your place in a family or other important social groups are examples. 

The unit is the part of our selves that contains the skills and abilities necessary to accomplish the tasks for which that unit is created.  The energetic content of the unit is decided by the skills necessary to perform that particular function and therefore will vary from unit to unit.  Performing brain surgery is a very different unit than running a marathon.  Being a parent is very different than being the CEO of a company.

The I is the part of our system, at a basic level, that provides a qualitative experience of satisfaction and meaning to our activities.  It is the source of our perspective on our lives and our world in both an immediate and overall sense.

The health of the I is a big factor in how well we forge with the units that are important to us both in the sense of personal satisfaction and wellbeing and our functional performance in those roles. 

The overall goal of these classes is to help create a more balanced and integrated I and with some similar practices, a more balanced and integrated unit.  This allows a better forging to occur between the I and the unit resulting in more personal satisfaction and better performance. 

We will use the zengo undo exercise as our focus to experience the two parts of the I and how they relate to each other. 

The two parts of the I are, as outlined by O Sensei and many other traditions, the part that is more awareness oriented and the other that is more experientially oriented.  Our shorthand for these is the mind of I (awareness/thinking) and the body of I (feeling/experience).

Our goal initially, is to experience these parts of the I and their interaction with each other.  It is in this interaction that a real  opportunity for growth and development of the I exists.  When there is a lack of connection or even conflict between the parts of the I, we are starting out from a place of fragmentation rather than wholeness.  If the lack of integration is not addressed we will experience the downstream effects of it, in reduced satisfaction and performance. 

One way fragmentation occurs is that a part of the I ranges out and tries to obtain wholeness and satisfaction from outside itself.  An example is when the mind of I tries to direct the unit, it results in both maintaining the fragmentation of the I within itself (less of an experience of personal satisfaction) and interferes with the unit’s ability to perform. 

Everyone has had occasions when they noticed the harder they try to accomplish something the more frustrated they get (I) and the worse their performance becomes (unit).  The image of the kitten trying to extricate itself from a ball of yarn comes to mind, the harder it tries, the more entangled it becomes.  From O Sensei’s perspective this tendency toward entanglement and its results forms a key part of the difficulty of the human condition-The Secret Teachings of Aikido (pg. 53).

Bringing the two parts of the I into a more whole experience with each other is a big step toward reducing entanglement and its resulting negative effects.

Before we go on, let’s look at how O Sensei and others describe the I-The Secret Teachings of Aikido (pgs. 80-82) and Essence of Aikido (pg. 27). 

Here is another perspective from Alex Bennett in his book on Kendo (pgs. xxxii-xxxiii).

Here is another perspective from Prof. Cheng Man-ching-Cheng Tzu’s Thirteen Treatises on T’ai-chi Ch’uan (pg. 34) and Essays on Man and Culture (pgs. 32-33).

We need both the experience of all the basic states of consciousness and a healthy psychology of the I for this to happen.  Ken Wilbur in his book Integral Meditation calls these two types of development waking up (refined state experience) and growing up (psychological health).  The book Zen at War is an example where waking up was not matched with growing up.  

Before we begin to work with the I, let’s bow in and start with a little bit of stretching and then misogi breathing.

Dialoging and Integrating the I

Let’s begin with two rounds of zengo undo.  As we do it try and remember your experience so we can refer back to it as our practice progresses. We want to focus specifically on the two direction movements and how we feel facing in the two different directions.

Now we will review the experience of the two parts of the I, mind of I and body of I, and then practice zengo undo.

At each point there is a sense in which you become a different person, there is a shift in identity as we quoted Nadeau Sensei in the previous classes.

1. Stand and move the arms and hands from the top down. Let’s now focus on an experience of awareness using the zengo undo practice as our focus.  Asking the question when you think about the zengo undo practice, what thoughts attract your attention?  This is a way to get in touch with the mind of I.  Then moving the arms and hands from the feet up, let’s work with a similar question.  What are your feelings about zengo undo?  What feelings attract your attention?  This is a way to get in touch with the body of I.

• • Repeat zengo undo and get feedback-how did the focus on the mind and body of I change your experience?

2. Now that we have a basic experience of mind and body of I, let’s continue with a practice of interaction between them. The mind of I has the capability of mirroring.  It is aware through mirroring what is going on outside the I, and evaluates it.  Turn the mirroring capability of the mind of I inward and allow an image of the body of I form in you as the mind of I.  Then making a shift in perspective from mind of I to body of I, as body of I use your unique capability to mirror the mind of I.  We now have these two parts of the I mirroring each other.  Through this mutual experience there is a greater sense of alignment, integration and wholeness in your experience of yourself as I.  From this experience your interaction with the unit and the rest of creation comes from a place of wholeness rather than fragmentation.

• • Repeat zengo undo and get feedback-how did the interactive practice change your experience? Which movement do you identify with what part of the I?

3. Let’s continue the class with a practice of inner dialog between the parts of the I. Start the practice with either mind or body of I first.  Our question is, what is going well in the relationship with the other and what would you like more of?  This is a way to experience and reinforce what is going well and work to improve the areas that are not going so well.  In the areas not going so well, a moment or two of full presence will usually bring in a sense of how to resolve the issue.  Then repeat the process with the other part of the I. 

• Repeat zengo undo and get feedback-how did the inner dialog between mind and body of I change your experience?

4. Let’s spend more time on allowing this process of resolution to begin by returning to the experience of dialog we just worked on. It begins not by straining to bring greater integration about or even to know where to start.  It begins by maintaining a sense of active presence and allowing the “answer” to materialize organically and naturally.  Once the process of integration starts, maintain that same sense of active presence rather than trying to hurry it or make it happen.

• • Repeat zengo undo and get feedback-how did this deeper experience of inner dialog and harmony between mind and body of I change your experience?

Conclusion

In this class we deepened our experience of the two basic aspects of the I.  Today, we focused on a fuller dialog between the two parts of the I and how than can lead to an experience of greater integration and wholeness.  The practical benefit provided by this kind of practice is we can experience the root cause of inner conflict and have some success in resolving it-The Spirit of Aikido (pgs. 46-49).

Introduction

We worked in the first series of on-line classes on experiencing the fundamental states of consciousness as outlined by O Sensei and many other spiritual traditions, using some basic Aikido exercises.

Today, we will begin a series of classes on working with the I and later in the series, the unit.  In today’s class we will use the ushiro-tori undo exercise as our reference. 

Review

The “I” is the part of us that is the center of personal identity.  The experience of I is always present regardless of which persona or unit we are currently adopting.  When we are weeding the backyard there is I.  If we go to a state dinner at the White House there is I.  The unit is the clothing we wear to accomplish particular tasks or assume particular roles. 

This process as I of “inhabiting” particular units is often unconsciousness.  When we walk to our car to drive home, that is a unit.  Some basic units are much more a part of our identity than others.  Your choice of work; your place in a family or other important social groups are examples. 

The unit is the part of our selves that contains the skills and abilities necessary to accomplish the tasks for which that unit is created.  The content of the unit is decided by the skills necessary to perform that particular function and therefore will vary from unit to unit.  Performing brain surgery is a very different unit than running a marathon.  Being a parent is very different than being the CEO of a company.

The I is the part of our system, at a basic level, that provides a qualitative experience of satisfaction and meaning to our activities.  It is the source of our perspective on our lives and our world in both an immediate and overall sense.

The health of the I is a big factor in how well we forge with the units that are important to us both in the sense of personal satisfaction and wellbeing and our functional performance in those roles. 

The overall goal of these classes is to help create a more balanced and integrated I and with some similar practices, a more balanced and integrated unit.  This allows a better forging to occur between the I and the unit resulting in more personal satisfaction and better performance. 

We will use the ushiro-tori undo exercise as our focus to experience the two parts of the I.  Then we will move on to  experience the relationship between these two parts of the I and how they can be further developed.

The two parts of the I are, as outlined by O Sensei and many other traditions, the part that is more awareness oriented and the other that is more experientially oriented.  Our shorthand for these is the mind of I (awareness/thinking) and the body of I (feeling/experience).

Our goal initially, is to experience these parts of the I and their interaction with each other.  It is in this interaction that a real  opportunity for growth and development of the I exists.  When there is a lack of connection or even conflict between the parts of the I we are starting out from a place of fragmentation rather than wholeness.  If the lack of integration is not experienced we will experience the effects of it in reduced satisfaction and performance. 

One way this happens is that part of the I ranges out and tries to obtain satisfaction from outside itself.  One example is when the I tries to direct the unit, it results in both maintaining the fragmentation of the I with itself and interferes with the unit’s ability to perform. 

Everyone has had occasions when they noticed the harder they try to accomplish something the more frustrated they get (I) and the worse their performance becomes (unit).  The image of the kitten trying to extricate itself from a ball of yarn comes to mind, the harder it tries the more entangled it becomes.  From O Sensei’s perspective this tendency toward entanglement and its results is a key part of the difficulty of the human condition.

Bringing the two parts of the I into a more whole experience with each other is a big step toward reducing entanglement and its resulting negative effects.

Before we go on, let’s look at how O Sensei and others describe the I-The Secret Teachings of Aikido (pgs. 80-82) and Essence of Aikido (pg. 27). 

Here is another perspective from Alex Bennett in his book on Kendo (pgs. xxxii-xxxiii).

Here is another perspective from Prof. Cheng Man-ching-Essays on Man and Culture (pgs. 32-33).

We need both the experience of all the basic states of consciousness and a healthy psychology for this to happen.  Ken Wilbur in his book Integral Meditation calls these two types of development waking up (refined state experience) and growing up (psychological health).  The book Zen at War is an example where waking up was not matched with growing up.  

Before we begin to work with the I, let’s bow in and start with a little bit of stretching and then misogi breathing.

Training With the I

Let’s begin with two rounds of ushiro-tori undo.  As we do it try and remember your experience so we can refer back to it as our practice progresses. We want to specifically focus on the two movements the feeling of opening the back and extending the arms and stepping forward and turning.

• Feedback on the first round of practice.

Now we will go through a process of experiencing the two parts of the I, mind of I and body of I, and then practice ushiro-tori undo.

At each point there is a sense in which you become a different person, there is a shift in identity as we quoted Nadeau Sensei in the previous classes.

1. Stand and move the arms and hands from the top down. Let’s now focus on an experience of awareness using the ushiro-tori undo practice as our focus.  Asking the question when you think about the ushiro-tori undo practice, what thoughts attract your attention?  This is a way to get in touch with the mind of I.  Then moving the arms and hands from the feet up, let’s work with a similar question.  What are your feelings about ushiro-tori undo?  What feelings attract your attention?  This is a way to get in touch with the body of I.

• • Repeat ushiro-tori undo and get feedback-how did the focus on the mind and body of I change your experience?

 

2. Now that we have a basic experience of mind and body of I, let’s continue with a practice of interaction between them. The mind of I has the capability of mirroring.  It is aware through mirroring what is going on outside the I, and evaluates it.  Turn the mirroring capability of the mind of I inward and allow an image of the body of I form in you as the mind of I.  Then making a shift in perspective from mind of I to body of I, as body of I use your unique capability to mirror the mind of I.  We now have these two parts of the I mirroring each other.  Through this mutual experience there is a greater sense of alignment, integration and wholeness in your experience of yourself as I.  From this experience your interaction with the unit and the rest of creation comes from a place of wholeness rather than fragmentation.

• • Repeat ushiro-tori undo and get feedback-how did the interactive practice change your experience? Which movement do you identify with what part of the I?

 

3. Let’s conclude the class with a practice of inner dialog between the parts of the I. Start the practice with either mind or body of I first.  Our question is, what is going well in the relationship with the other and what would you like more of?  This is a way to experience and reinforce what is going well and work to improve the areas that are not going so well.  In the areas not going so well, a moment or two of full presence will usually bring in a sense of how to resolve the issue.  Then repeat the process with the other part of the I.

• • Repeat ushiro-tori undo and get feedback-how did the inner dialog between mind and body of I change your experience?

Conclusion

In this class we have looked at two basic aspects of our identity, I and unit.  Today we focused on the I and experienced its two parts; how they may interact with each other and an exercise of inner dialog to help improve their relationship.  The practical benefit this kind of practice provides, is that we can  experience the root cause of inner conflict and work to resolve it.  This allows us to approach life with less fragmentation and entanglement and a greater experience of wholeness-Secret Teachings of Aikido (pg. 53)