The great aikido master Sir Isaac Newton used to admonish his students that every force has an equal and opposite force. I would like to paraphrase this great insight as follows:
You are always one-half of any resistance you encounter.
As a corollary, we might also add:
When you resist yourself, you divide yourself.
You are the resistance you feel.
In our own training and in our daily lives, we frequently feel that we encounter unwelcome levels of resistance. In some cases, we wind up feeling like we are pushing against a brick wall. At other times, we notice our partner seems disconnected, going through the motions, they fall down without our involvement, and we may feel cheated of our chance to practice. Still again, we may discover emotional, intellectual, muscular, or other structural obstacles within ourselves that impede the effortless progress of a technique. How can we best address these challenges?
For starters, it must be said that we desire an uke who understands how to press an attack all the way through the technique until escape or accepting a pin is the last best option left for them. Further, they must do so within certain parameters that make the given technique appropriate for the occasion. Otherwise, they are subverting the lesson specified by the instructor. (Free styles of practice relinquish many of these constraints, but place their own demands for appropriate action from uke.) That being noted, we will now focus on things tori can do no matter what level of resistance uke provides, and perhaps use those lessons for our internal blockages as well.
Martial artists have long taken their cue from the Tao Te Ching which states "the highest good is to be like water." What can this mean in practical terms, especially in the application of self defense, and for aikido in particular? Moreover, water can be not only fluid, but solid or vaporous as well. How does this help?
Let's look at the kanji for "aiki."
The first character "ai" is said to represent a jar with a well-fitting lid placed on top. It therefore suggests a meeting, a joining, a general coming together; but more precisely indicates a right fit or a good match. I also find it helpful for the image to suggest the idea of containment. The character "ki" is said to depict steam rising from a pot of rice cooking, implying force, energy, or vitality. Therefore "aiki" connotes a balance of form and essence. When the yin (formlessness) of energy is directed, channelled, or contained by the yang of form, balanced structure and right action may result. [1]
In other words, we can't really interpret the admonition to "be like water" without understanding also the manner of its containments and conduits. To an extent, we become students of fluid dynamics. For aikido practice, I characterize this experience with four different categories. These are somewhat poetically named with a nod to the old traditions: [2]
Rain Falling
In this case, uke provides a relatively steady stream of energy throughout the technique. The intensity may be light, as in a drizzle, or heavy, or even torrential. In all cases, tori is advised to be an empty but active channel directing the flow to a lower energy state closer to the ground. Note that in this case uke is primarily handled as a flow of energy, while tori is both the semi-rigid boundary of containment, and also the empty space through which flow can occur. The only resistance is to channel and direct, but not to oppose the flow.
Water Pooling
This is much like Rain Falling, but the energy reaches a grounded state before actually descending all the way to the floor. Here, the flow of the attack stops in a mid-level energy state for whatever reason. Either partner may be the cause. Tori is advised to stay connected to uke, but to relax and not hurry things. It is a mistake to think that a technique must be accomplished in a certain amount of time, unless that is the specific agreement in partner practice (or if other circumstances dictate). Some techniques may occur in an instant, at other times the same technique may unfold in stages gradually over time. If tori keeps posture, awareness, and sensitivity, the energy of the system may build to a point where movement will again occur naturally, like water filling a hollow in a rock, then overflowing.
Vapor Rising
Sometimes, uke may withdraw the energy of the attack. It may be that they lack discipline in sustaining attention, or perhaps they are rightly responding to an ineffectual lead. Tori is again advised to stay connected and calmly observe the moment. Vapor Rising is characterized by the effortless evaporation of a technique before it has reached its expected conclusion. This is frequently an acceptable strategy for fostering aiki. In this case, we are not so much dealing with resistance, but rather the lack of it. Equilibrium has reestablished itself, and one goal of training is to recognize when to accept that.
If uke's attention and energy returns, then the Water Pooling analogy applies. If not, tori is advised to cautiously let go and disengage. During such moments of stasis, uke may be (in fact, should be) vulnerable to counterattack. Depending on training agreements within a dojo, it may be appropriate for tori to deliver atemi to show uke these vulnerabilities. However, this does amount to a role reversal, and tori is warned about the possible consequences of this action. Rather, it is often more advisable to train to let the technique evaporate until the next moment of flow occurs.
Ice Melting
Ice Melting is a way to escape a situation of aggravated resistance. The feeling is very much that of two solids coming together. Rather than resorting to a dramatic henka waza (not always a bad thing), tori may relax into the resistance in a measured and controlled manner. Tori should gradually let their muscles go from solid to "liquid." Uke's reaction will be to also soften reflexively, or to grab harder to chase the receding horizon. Either way, flow is restored.
Encountering resistance is not an indication of bad technique or bad ukemi. On the contrary, it is central to the very reason we train. We should in fact seek to know where the resistance lies, and what our boundaries are. However, attempting to force our way through barriers is seldom necessary, and not a good habit to live by. Experiencing an aikido technique is rather like (another metaphor!) being a blind person in a room or corridor seeking a way out. It's good to find the walls, but not run headlong into them. It's necessary to feel our way along the walls, but not push against them if they are truly solid. Eventually, the walls themselves will lead us to an opening, if one exists. However, we must also remember that it may require some effort to push open a door that is stuck.
Put more simply, we can make great progress in our technique if we simply move gently into resistance, but then always move along any barriers in a parallel fashion until the energy finds an opening, or is grounded at some natural equilibrium state.
Returning to our water analogy, it's also useful to look at some negative examples where things don't work optimally. Most often this manifests itself as blocks of ice grinding glacially against one another. But many other difficulties can be also expressed in terms of fluid dynamics. What is a technique like when a torrent of water bursts through a dam? What happens we we don't move with balance, and we are like a bucket sloshing all around its brim? What happens when we attempt Water Pooling or Vapor Rising, but find that the energy is simply stagnating?
Like all metaphors, "be like water" has its limits. Where one fails, it is useful to have others to pick up. For example, electricity also is expressed in terms of flow and resistance, and so it may be useful to look at an aikido technique as a kind of simple electrical circuit.
In all cases, the simple aim is to learn more about ourselves and our relationship to the world. Whether we do aikido for self defense, for spiritual growth, or for the simple joy of movement, we are changed by the process that we ourselves are creating. Water flows around a boulder in a stream. Over time, the rock itself is shaped by the flow. We may discover that we are not just the water, nor the rock, but the entire stream, the banks that cradle it, and the full cycle from ocean to well-spring.
________________________________________
Notes:
[1] We should not get too hung up on the characterization of yin and yang. Forceful energy is also certainly yang, and the emptiness of a vessel is yin. Students of the Kabbalah may notice a similarity in the relationship between the first two letters in Hebrew, aleph and bet. In some traditions, aleph represents divine breath, or formless and limitless possibility. But for there to be a manifest universe, there must also be containment, here represented by a house (bet). The container is characterized in this case as feminine, as in the womb. All further development of manifestation is an expression and elaboration of these two primal principles in action and intercourse.
[2] These may be considered in their relationship to the two more common categories of training found in many schools of aikido, i.e. "kihon waza" and "ki no nagare waza."
The Memoir of the Master by Morihei Ueshiba
As ai (harmony) is common with ai (love), I decided to name my unique budo Aikido, although the word "aiki" is an old one. The word which was used by the warriors in the past is fundamentally different from that of mine.
Aiki is not a technique to fight with or defeat the enemy. It is the way to reconcile to world and make human beings one family.
The secret of Aikido is to harmonize ourselves with the movement of the universe and bring ourselves into accord with the universe itself. He who has gained the secret of Aikido has the universe in himself and can say, "I am the universe." I am never defeated, however fast the enemy may attack. It is not because my technique is faster than that of the enemy. It is not a question of speed. The fight is finished before it is begun.
When an enemy tries to fight with me, the universe itself, he has to break the harmony of the universe. Hence at the moment he has the mind to fight with me, he is already defeated. There exists no measure of time -- fast or slow.
Aikido is non-resistance. As it is non-resistant, it is always victorious.
Those who have a warped mind, a mind of discord, have been defeated from the beginning.
Then, how can you straighten your warped mind, purify your heart, and be harmonized with the activities of all things in Nature? You should first make the kami's heart yours. It is a Great love, Omnipresent in all quarters and in all times of the universe.
There is no discord in love. There is no enemy of love. A mind of discord, thinking of the existence of an enemy is no more consistent with the will of the kami.
Those who do not agree with this cannot be in harmony with the universe. Their budo is that of destruction. It is not constructive budo.
Therefore to compete in techniques, winning and losing, is not true budo. True budo knows no defeat. "Never defeated" means "never fighting."
Winning means winning over the mind of discord in yourself. It is to accomplish your bestowed mission.
This is not mere theory. You practice it. Then you will accept the great power of oneness with Nature.
Don't look at the opponent's eyes, or your mind will be drawn into his eyes. Don't look at his sword, or you will be slain with his sword. Don't look at him, or your spirit will be distracted. True budo is the cultivation of attraction with which to draw the whole opponent to you. All I have to do is keep standing this way.
Even standing with my back toward the opponent is enough. When he attacks, hitting, he will injure himself with his own intention to hit. I am one with the universe and I am nothing else. When I stand, he will be drawn to me. There is no time and space before Ueshiba of Aikido -- only the universe as it is.
There is no enemy for Ueshiba of Aikido. You are mistaken if you think that budo means to have opponents and enemies and to be strong and fell them. There are neither opponents nor enemies for true budo. True budo is to be one with the universe; that is to be united with the Center of the universe.
A mind to serve for the peace of all human beings in the world is needed in Aikido, and not the mind of one who wishes to be strong or who practices only to fell an opponent.
When anybody asks is my Aiki budo principles are taken from religion, I say "No." My true budo principles enlighten religions and lead them to completion.
I am calm however and whenever I am attacked. I have no attachment to life or death. I leave everything as it is to the kami. Be apart from attachment to life and death and have a mind which leaves everything to Him, not only when you are being attacked but also in your daily lives.
True budo is a work of love. It is a work of giving life to all beings, and not killing or struggling with each other. Love is the guardian deity of everything. Nothing can exist without it. Aikido is the realization of love.
I do not make a companion of men. Whom, then, do I make a companion of? The kami. This world is not going well because people make companions of each other, saying and doing foolish things. Good and evil beings are all one united family in the world. Aikido leaves out any attachment. Aikido does not call relative affairs good or evil. Aikido keeps all beings in constant growth and development and serves for the completion of the universe.
In Aikido we control the opponent's mind before we face him. That is how we draw him into ourselves. We go forward in life with this attraction of our spirit, and attempt to command a whole view of the world. We ceaselessly pray that fights do not occur. For this reason we strictly prohibit matches in Aikido. Aikido's spirit is that of loving attack and that of peaceful reconciliation. In this aim we bing and unite the opponents with the will power of love. By love we are able to purify others.
Understand Aikido first as budo and then as the way of service to construct the World Family. Aikido is not for a single country or anyone in particular. Its only purpose is to perform the work of the kami.
True budo is the loving protection of all beings with a spirit of reconciliation. Reconciliation means to allow the completion of everyone's mission.
The "Way" means to be one with the will of the kami and practice it. If we are even slightly apart from it, it is no longer the Way.
We can say that Aikido is a way to sweep away devils with the sincerity of our breath instead of a sword. That is to say, to turn the devil-minded world into the World of Spirit. This is the mission of Aikido.
The devil-mind will go down in defeat and the Spirit rise up in victory. Then Aikido will bear fruit in this world.
Without budo a nation goes to ruin, because budo is the life of loving protection and is the source of the activities of science.
Those who seek to study Aikido should open their minds, listen to the sincerity of the kami through Aikido, and practice it. You should understand the great ablution of Aiki, practice it and improve without hinderance. Willingly begin the cultivation of your spirit.
The Concept of Ki - Stages of Training
As martial artists, and especially as Aikidoka, the concept of ki is of some importance to us. Visit any Aikido dojo, and you will probably hear the word ki mentioned in a variety of contexts and with many shades of meaning.
It is possible to research the history of this concept; such research would lead us from Japan to China to India and beyond in an attempt to find the original origins and meaning of what we call ki. While this might be of interest, however, our main concern is the direct experience and personal understanding of ki, especially as it applies to our Aikido arts and philosophy. I would like, therefore, to make clear the words we use to designate the levels of ki development and training. In this way, with a clearer understanding, Aikido students may progress more easily in their experience of ki.
Ki is often translated to mean "energy". Another translation might be simply "existence." This is important; we should not think of ki only as some energy or force, internal or external. Existence itself is ki. To get caught up too heavily in the question of ki or to become attached to it as a phenomenon in itself can be a serious problem in your training.
In Aikido training we have what we call "ki tests," methods to test the degree of mind-body coordination of a student. If the student at that moment starts wondering what ki is, where it resides, whether it is an internal energy or so on, he will probably fail the test. If on the other hand, the student has some recognition and actual experience of this ki state, he will pass. Of course it is up to the student how deeply he will recognize and apply this state. The instructor must give appropriate instruction to this end.
Beyond this initial recognition of ki is the second level of ki development, the level of kiai. Kiai to most martial artists is simply a yell given when executing a strike, or perhaps a type of breathing technique. For us, kiai refers specifically to the harmonization of physical action with ki energy. An example of this would be a dried out plant. Given water, the plant will manifest energy, grow strongly, and express its original livingness, its inherent oneness with nature. In the martial arts, our training is like the water; it helps us to manifest this same energy, and we train to express our true state and potential in oneness with energy. Kiai is seen in good, dynamic technique, in precision, good timing, and grace.
The next level is expressed by two words that have similar meanings: kihaku and kiroku. Kihaku means "spirit of ki"; kiroku means "power of ki." Both words carry a feeling of intensity. In Aikido and in life, kihaku and kiroku imply the transcendence of technique, timing, and space. A person at this level has a tremendous amount of spiritual power. Hie is able to draw the ki of others. This means he is able to help others.
The final level can be called hibiki - echo. When a sound is created, an echo returns immediately and precisely. No one tries consciously to make an echo. It simply happens, perfectly mirroring the original sound. Similarly, a person at this level of ki development instantly harmonizes with the energy of his surroundings, like an echo. He can react to anything, at any time in any way, completely one with existence. Without thinking or emotional confusion, his job is perfect in any circumstance, no matter what the outcome.
No matter what our level of training, we should seek in our daily Aikido practice to make the above principles our own. In this way, manifesting energy, harmony, power and spirit, we can pass our days happily.
Is our training ever done, though? Even if you could reach the highest levels of ki development, you would always be surrounded by human beings who have not. Your job can never be done because there will always be others for you to help.
And finally, there is one problem you cannot escape: your death is coming.
Fumio Toyoda, Aikido Today, Volume 8, No. 2, 1993
Start at "Empty"
Contributed by Chris Colón
It's been said that before you can fill your cup, you must empty it first. That, in certain respects, was a central theme of Hiroshi Ikeda Shihan during his visit to Columbus Aikikai from October 3-5, 2003.
Ikeda Sensei focused on a series of closely related themes in his classes, the spirit of which I have tried to encapsulate below. Sensei emphasized how much Aikido involves doing several things at once, and so talking about the individual pieces a practitioner of Aikido must do in discrete elements isn't easy. Nevertheless, here is my attempt to do them justice, presented under the overarching theme of Avoiding Struggles with your partner.
Avoiding Struggles
To avoid struggling, there are five things you need to do:
• Practice good timing. When you are on time, techniques are easy. When you're late, they're hard.
• Find the easy place. Every individual has a place to move that makes the movement easy to do. This is hard to teach since everyone has to learn where to move where it works for their bodies. It requires patient study.
• Relax. Relaxing improves speed, mobility, efficiency, and sensitivity. It also draws your partner into the technique.
• Keep an open mind. Relaxing the mind also helps to relax the body. When the your mind is empty of preconceptions, you are much more likely to see what is happening and understand what response is needed.
• Be a beginner then be an expert. Understand that everyone should approach each new movement as a beginner, and then experiment and have fun with it -- even fail with it to learn what does and doesn't work. Mastery will come with time and effort. Eventually, you must do all of these interrelated things at once. However, Sensei talked about each of these five related subjects in detail.
Practice good timing
• Martial Arts are about fighting. Timing is about moving beginning exercises from being exercises into fighting.
• The difference between getting your partner and your partner getting you is timing.
• Don't wait for your partner to get you. Go out and get your partner at the point of contact, and find the easy place to break his or her balance.
Find the easy place
• Finding the easy place to do a technique is one of the hardest things to teach in Aikido. Everyone's body is different, so you have to find where doing a technique is easy for your body. That means we have to take the initiative to seek those places out.
• Finding the easy place at the point of contact is what breaks our partner's balance and dictates how the movement will go. The grab or strike dictates where your partner is going. If you do not find the easy place during the grab or strike, you will not break your partner's balance.
• In the easy place, small changes in your posture keep your partner tightly wrapped in the moving place and prevent escape.
• For beginners, the easy place to move is where they are told to move, in large movements. Over time, however, more advanced students should try to make smaller, efficient, relaxed movements to get to the easy place.
Relax
• As stated earlier, relaxing improves speed, mobility, efficiency, and sensitivity. In short, relaxing helps us to establish and use the connection with our partners and become one body. Only through relaxing can your lead your partner.
• We relax when comfortable. That means practicing enough to be comfortable with our movements, until our bodies are smart enough to know what they are doing. Smart brains are fine, but smart brains with smart bodies are much better.
• Rigid movements cause your partner to fight. Relaxing lets your partner feel that he is in control. If he is uncomfortable or feels that he is not in control, he may release his contact with you before you have made your connection.
• When you are relaxed, then you move yourself, and your connection brings your partner with you. This isn't about moving your partner; it's about moving you.
• Your power doesn't come from straining; it comes from your turning and your weight.
Keep an open mind
• Relaxing your mind helps relax your body. If you mind is preoccupied with its own ideas, it will interfere with your movement. For example, believing that you need to grab your partner once you've taken his balance only ties up your hand, which is fixated on the spot it grabbed. That hand is no longer helping.
• Again, if your mind is empty of preconceptions, you are much more likely to see what is happening and understand what you need to do to respond to an attack. In this way, you approach your partner with a beginner's mind but your response (which should be deliberate) contains your experience and advanced understanding.
Be a beginner then be an expert.
• Going gently at first is great practice for beginners because it teaches the form and trains in good posture. Once form and posture are coming along, students should train next on staying relaxed while their partners fight with them.
• Beginning movements are all about establishing a connection and making the operation easier for the student. Later, the student should take the initiative to make the operation more realistic while still maintaining relaxation, flow, and control.
• Beginners start with focusing out near their limbs in large, dynamic movements. That's fine for beginners and for learning new techniques, but more advanced students should find their movements becoming quieter and more focused from their centers.
• Each new technique you learn requires you to be a beginner, no matter how good the rest of your Aikido is. Don't worry about it! A new technique is like a new musical instrument, and assuming that you can play the cello because you are a concert pianist is absurd. Start anew, learn the new movements, make mistakes, enjoy yourself, work hard, and the technique will come along.
• Over time, initiate your response actively when you understand what your partner is doing. Don't wait to be grabbed -- start right away to meet him at a time and place of your choosing.
It's been said that before you can fill your cup, you must empty it first. That, in certain respects, was a central theme of Hiroshi Ikeda Shihan during his visit to Columbus Aikikai from October 3-5, 2003.
Ikeda Sensei focused on a series of closely related themes in his classes, the spirit of which I have tried to encapsulate below. Sensei emphasized how much Aikido involves doing several things at once, and so talking about the individual pieces a practitioner of Aikido must do in discrete elements isn't easy. Nevertheless, here is my attempt to do them justice, presented under the overarching theme of Avoiding Struggles with your partner.
Avoiding Struggles
To avoid struggling, there are five things you need to do:
• Practice good timing. When you are on time, techniques are easy. When you're late, they're hard.
• Find the easy place. Every individual has a place to move that makes the movement easy to do. This is hard to teach since everyone has to learn where to move where it works for their bodies. It requires patient study.
• Relax. Relaxing improves speed, mobility, efficiency, and sensitivity. It also draws your partner into the technique.
• Keep an open mind. Relaxing the mind also helps to relax the body. When the your mind is empty of preconceptions, you are much more likely to see what is happening and understand what response is needed.
• Be a beginner then be an expert. Understand that everyone should approach each new movement as a beginner, and then experiment and have fun with it -- even fail with it to learn what does and doesn't work. Mastery will come with time and effort. Eventually, you must do all of these interrelated things at once. However, Sensei talked about each of these five related subjects in detail.
Practice good timing
• Martial Arts are about fighting. Timing is about moving beginning exercises from being exercises into fighting.
• The difference between getting your partner and your partner getting you is timing.
• Don't wait for your partner to get you. Go out and get your partner at the point of contact, and find the easy place to break his or her balance.
Find the easy place
• Finding the easy place to do a technique is one of the hardest things to teach in Aikido. Everyone's body is different, so you have to find where doing a technique is easy for your body. That means we have to take the initiative to seek those places out.
• Finding the easy place at the point of contact is what breaks our partner's balance and dictates how the movement will go. The grab or strike dictates where your partner is going. If you do not find the easy place during the grab or strike, you will not break your partner's balance.
• In the easy place, small changes in your posture keep your partner tightly wrapped in the moving place and prevent escape.
• For beginners, the easy place to move is where they are told to move, in large movements. Over time, however, more advanced students should try to make smaller, efficient, relaxed movements to get to the easy place.
Relax
• As stated earlier, relaxing improves speed, mobility, efficiency, and sensitivity. In short, relaxing helps us to establish and use the connection with our partners and become one body. Only through relaxing can your lead your partner.
• We relax when comfortable. That means practicing enough to be comfortable with our movements, until our bodies are smart enough to know what they are doing. Smart brains are fine, but smart brains with smart bodies are much better.
• Rigid movements cause your partner to fight. Relaxing lets your partner feel that he is in control. If he is uncomfortable or feels that he is not in control, he may release his contact with you before you have made your connection.
• When you are relaxed, then you move yourself, and your connection brings your partner with you. This isn't about moving your partner; it's about moving you.
• Your power doesn't come from straining; it comes from your turning and your weight.
Keep an open mind
• Relaxing your mind helps relax your body. If you mind is preoccupied with its own ideas, it will interfere with your movement. For example, believing that you need to grab your partner once you've taken his balance only ties up your hand, which is fixated on the spot it grabbed. That hand is no longer helping.
• Again, if your mind is empty of preconceptions, you are much more likely to see what is happening and understand what you need to do to respond to an attack. In this way, you approach your partner with a beginner's mind but your response (which should be deliberate) contains your experience and advanced understanding.
Be a beginner then be an expert.
• Going gently at first is great practice for beginners because it teaches the form and trains in good posture. Once form and posture are coming along, students should train next on staying relaxed while their partners fight with them.
• Beginning movements are all about establishing a connection and making the operation easier for the student. Later, the student should take the initiative to make the operation more realistic while still maintaining relaxation, flow, and control.
• Beginners start with focusing out near their limbs in large, dynamic movements. That's fine for beginners and for learning new techniques, but more advanced students should find their movements becoming quieter and more focused from their centers.
• Each new technique you learn requires you to be a beginner, no matter how good the rest of your Aikido is. Don't worry about it! A new technique is like a new musical instrument, and assuming that you can play the cello because you are a concert pianist is absurd. Start anew, learn the new movements, make mistakes, enjoy yourself, work hard, and the technique will come along.
• Over time, initiate your response actively when you understand what your partner is doing. Don't wait to be grabbed -- start right away to meet him at a time and place of your choosing.
Aikido as Bujutsu or as Budo (2)
Aikido as Budo: The Redefinition of Martial Arts
The development of particular martial art, Aikido, is often used to show the development of Budo and to demonstrate the psychology of a martial art. Aikido is chosen because its founder is considered one of the last major disciples of the samurai arts. This does not imply that Aikido is the only modern Budo, nor does it imply that it is "better" than other styles because "better" is another relative term, just as Bushido and Budo are.
Although Aikido has its technical base in the Daito ryu Aiki ju jutsu of Takeda Sokaku, it is most decidedly that ‘Do’ art is in its philosophy, application and execution of technique. Spiritual, moral and physical teachings are well-regarded as higher priorities than absolute combat function. This very much reflects Ueshiba Sensei's personal philosophy as well as the prevailing political and social climate of Japan following World War ll.
The defeat of Japan left the Founder of Aikido in a state of disillusionment and caused him to withdraw within himself because he once taught martial arts to be used for the purpose of killing others to soldiers during the war, and he became deeply troubled after the conflict ended. He retreated to Iwama where he rejected almost entirely the early form of Aikido and launched himself upon a search for a new path. This period led to a profound and permanent change in his thinking. The Founder of Aikido surely understood that the main difference, in a military and philosophical sense, between the highly skilled sword-wielding samurai and the crew of a B-29 bomber armed with an atomic warhead was one degree and that their social functions and justifications were the same. Moreover O-Sensei’s consciousness of the historical misuse of martial arts in feudal Japan was expressed as quoted from himself:
“If we look back over time, we see how the martial arts have been abused. During the Sengoku period (1482-1558, red.) local lords used the martial arts as a fighting tool to serve their own private interests and to satisfy their greed.”
Even the later Budo of the Edo period, despite their increased emphasis on spiritual goals, were often very much concerned with fighting and strong inter-school rivalry replete with contests and dueling existed in the absence of actual warfare. It was based upon an acknowledgement of these inherent dangers and limitations that O-Sensei sought to redefine the role of martial arts and their relationship to the individual and modern society.
The redefinition process itself rouse a dilemma on how could martial arts be preserved and maintain their vitality, yet be denied their historical function? Was there no way to bind their powerful potential while redirecting them towards permanently peaceful, pro-life ends without in the process destroying their very essence?
O-Sensei's solution to this dilemma was multi-dimensional in nature. He not only continued to refine the rich technical heritage which stood at the base of Aikido techniques, creating the concept of "Takemusu Aiki" to represent the spontaneous execution of technique of the highest level but also completely redefined the notion of "martial arts." O-Sensei's new definition represented a clear departure from traditional views which stressed that true Budo is the loving protection of all beings with a spirit of reconciliation. The Founder also urged viewing martial arts in terms of non-opposition, as he said:
"You are mistaken if you think that Budo means to have opponents and enemies and to be strong and fell them. There are neither opponents nor enemies for true Budo."
Further in Budo, one not only to defend him/herself but also to try to protect the attacker from injury. This was a complete rejection of a "world-in-conflict" model in favor of a "never fighting, always victorious" philosophy where life is a value to be honored and protected.
The qualities of loyalty and service, so noble in concept, yet so readily abused in reality, prominent in the traditional martial arts are still relevant in the context of Aikido. However, in Aikido, "loyalty" and "service" are rendered to the ideals of personal and social betterment, not to superiors or governments, where the individual never has a decision-making responsibility.
In summary, O-Sensei conceived of Aikido both as a "Way" to promote individual growth and as a means of propagating a model of social harmony. It is a far-reaching approach where socio-ethical implications of such a humanistic philosophy attached to a viable martial art form practiced by significant numbers of persons. No one can explain Aikido as Budo better than O-Sensei himself as all of us can learn from few of his famous sayings:
“Aikido is non-resistance. As it is non-resistant, it is always victorious.
Those who do not agree with this cannot be in harmony with the universe. Their budo is that of destruction. It is not constructive budo.
There is no enemy for Ueshiba of Aikido. You are mistaken if you think that budo means to have opponents and enemies and to be strong and fell them. There are neither opponents nor enemies for true budo. True budo is to be one with the universe; that is to be united with the Center of the universe.
True budo is a work of love. It is a work of giving life to all beings, and not killing or struggling with each other. Love is the guardian deity of everything. Nothing can exist without it. Aikido is the realization of love.
Without budo a nation goes to ruin, because budo is the life of loving protection and is the source of the activities of science.
I want considerate people to listen to the voice of Aikido. It is not for correcting others; it is for correcting your own mind. This is Aikido. This is the mission of Aikido and should be your mission.”
Aikido as Bujutsu or as Budo (1)
Like any other things in this world, understanding number of disciplines that are based to some degree or another on various Samurai methods of war and personal combat is also about interpretation. In modern language, we usually use the term of “Martial Arts” to name those disciplines. Interpretation of martial arts influence not only how one discipline is understood but also on how it will be implemented and applied in everyday life. Aikido is one of many disciplines in martial arts which often multi-interpreted and therefore mis-conceptioned. Some understands Aikido as Bujutsu and some chooses to understand Aikido as Budo.
Misconceptions about the martial arts are overwhelming. Popular notions of Bushido (The Way of the samurai) and Budo (Japanese martial arts) are no exception. Although the samurai were not the only originators of martial arts in Japan, they were the most significant. By tracing the development of Bushido and Budo, people can reach a better understanding of the Japanese, on how the centuries of military rule has had significant effects on them, especially with a warrior class as large and influential as Japan's. More important, by studying the development of Japanese martial arts, a better insight on the nature of conflict can be gained.
Discourse on Bushido and Budo
The term Bushido in this paper refers to the loose collection of Pre-Meiji samurai ideals. Approaching Bushido as a loose collection of warrior ideals and codes of conduct that began with the rise of the samurai class and ended with the Meiji Restoration (the official end of Japan's feudal age and, therefore, the end of the historic samurai) serves as a way to separate the martial ethos of the samurai from the political ideology of the Meiji Period and, of course, the misconceptions that persist in popular culture today.
During the Tokugawa, Meiji, and Modern (Post World War II) eras, the nature of Japanese martial arts has changed drastically. Since World War II, the Japanese martial arts have spread, further complicating the perception of Bushido and Budo. Budo with Bu which means "martial" and Do which means "way", is a more appropriate term for the Japanese martial arts than Bushido, since Bushido can be translated as "The Way of the Samurai".
The purpose of Budo is different from Bushido; eventhough the spirit of Bushido is certainly prevalent in Budo. Generally speaking, Bushido was the combined whole of the samurai lifestyle, a code of conduct geared toward developing military administrators, professional armies, and elite soldiers, where Budo, on the other hand, is the application of samurai knowledge as a way to improve one's life, and the life of others. If Bushido is the "Way of the samurai”, then Budo is the "Way of the modern Japanese martial artist”. In short, a practitioner of Japanese martial arts can be considered a samurai only in the figurative sense.
The relation of Bushido to Budo can be understood by how lethal striking techniques can be used. Bushido, and the military sciences developed by the samurai, can be used for propaganda and violence, but it can also be put to positive use in benefits of Budo, not only include psychological well-being, physical health, and self-improvement, but also the intellectual growth and spiritual enrichment of the Budo practitioner.
The Rise of Budo
Exactly how, why and when Budo was developed will not be elaborated in this paper since it requires a historical examination of conflict in Japan. But the historical background on the rise of Budo can be simply seen when with the advent of the Tokugawa Bakufu (=shogunate) in 1603, Japan entered a long period of peace under the iron hand of a succession of military dictatorships. This is known as the Edo period and it spanned more than two-and-a-half centuries before finally drawing to a close with the Meiji Restoration in 1868. Without the stimulus of war to serve as a focal point, the Bushi class, which now owed loyalty directly to the Tokugawa shogun, became restless and was forced to seek new outlets for its energies. It was under these historical circumstances that many of the combat-oriented bujutsu (=martial arts) gave rise to the so-called budo (=martial ways) forms conceived as vehicles for the attainment of self-mastery in an age of peace.
The Art of Peace of Morihei Ueshiba
Morihei Ueshiba (1883-1969) was history's greatest martial artist. He was the founder of Aikido, which can be translated as "The Art of Peace." Morihei Ueshiba is referred to by the practitioners of Aikido as O-Sensei, "The Great Teacher". The following quotations have been compiled from O-Sensei's collected talks, poems, and calligraphy, and from oral tradition.
The Art of Peace begins with you. Work on yourself and your appointed task in the Art of Peace. Everyone has a spirit that can be refined, a body that can be trained in some manner, a suitable path to follow. You are here for no other purpose than to realize your inner divinity and manifest your innate enlightenment. Foster peace in your own life and then apply the Art to all that you encounter
Two
One does not need buildings, money, power, or status to practice the Art of Peace. Heaven is right where you are standing, and that is the place to train.
Three
All things, material and spiritual, originate from one source and are related as if they were one family. The past, present, and future are all contained in the life force. The universe emerged and developed from one source, and we evolved through the optimal process of unification and harmonization.
Four
The Art of Peace is medicine for a sick world. There is evil and disorder in the world because people have forgotten that all things emanate from one source. Return to that source and leave behind all self-centered thoughts, petty desires, and anger. Those who are possessed by nothing possess everything.
Five
If you have not
Linked yourself
To true emptiness,
You will never understand
The Art of Peace.
Six
The Art of Peace functions everywhere on earth, in realms ranging from the vastness of space down to the tiniest plants and animals. The life force is all-pervasive and its strength boundless. The Art of Peace allows us to percieve and tap into that tremendous reserve of universal energy.
Seven
Eight forces sustain creation:
Movement and stillness,
Solidification and fluidity,
Extension and contraction,
Unification and division.
Eight
Life is growth. If we stop growing, technically and spiritually, we are as good as dead. The Art of Peace is a celebration of the bonding of heaven, earth, and humankind. It is all that is true, good, and beautiful.
Nine
Now and again, it is necessary to seclude yourself among deep mountains and hidden valleys to restore your link to the source of life. Breathe in and let yourself soar to the ends of the universe; breathe out and bring the cosmos back inside. Next, breathe up all fecundity and vibrancy of the earth. Finally, blend the breath of heaven and the breath of earth with your own, becoming the Breath of Life itself.
Ten
All the priciples of heaven and earth are living inside you. Life itself is the truth, and this will never change. Everything in heaven and earth breathes. Breath is the thread that ties creation together. When the myriad variations in the universal breath can be sensed, the individual techniques of the Art of Peace are born.
Eleven
Consider the ebb and flow of the tide. When waves come to strike the shore, they crest and fall, creating a sound. your breath should follow the same pattern, absorbing the entire universe in your belly with each inhalation. Know that we all have access to four treasures: the energy of the sun and moon, the breath of heaven, the breath of earth, and the ebb and flow of the tide.
Twelve
Those who practice the Art of Peace must protect the domain of Mother Nature, the divine reflection of creation, and keep it lovely and fresh. Warriorship gives birth to natural beauty. The subtle techniques of a warrior arise as naturally as the appearence of spring, summer, autumn, and winter. Warriorship is none other than the vitality that sustains all life.
Thirteen
When life is victorious, there is birth; when it is thwarted, there is death. A warrior is always engaged in a life-and-death struggle for Peace.
Fourteen
Contemplate the workings of this world, listen to the words of the wise, and take all that is good as your own. With this as your base, open your own door to truth. Do not overlook the truth that is right before you. Study how water flows in a valley stream, smoothly and freely between the rocks. Also learn from holy books and wise people. Everything - even mountains, rivers, plants and trees - should be your teacher.
Fifteen
Create each day anew by clothing yourself with heaven and earth, bathing yourself with wisdom and love, and placing yourself in the heart of Mother Nature.
Sixteen
Do not fail
To learn from
The pure voice of an
Ever-flowing mountain stream
Splashing over the rocks.
Seventeen
Peace originates with the flow of things - its heart is like the movement of the wind and waves. The Way is like the veins that circulate blood through our bodies, following the natural flow of the life force. If you are seperated in the slightest from that divine essence, you are far off the path.
Eighteen
Your heart is full of fertile seeds, waiting to sprout. Just as a lotus flower springs from the mire to bloom splendidly, the interaction of the cosmic breath causes the flower of the spirit to bloom and bear fruit in this world.
Nineteen
Study the teachings of the pine tree, the bamboo, and the plum blossom. The pine is evergreen, firmly rooted, and venerable. The bamboo is strong, resilient, unbreakable. The plum blossom is hardy, fragrant, and elegant.
Twenty
Always keep your mind as bright and clear as the vast sky, the great ocean, and the highest peak, empty of all thoughts. Always keep your body filled with light and heat. Fill yourself with the power of wisdom and enlightenment.
Twenty One
As soon as you concern yourself with the "good" and "bad" of your fellows, you create an opening in your heart for maliciousness to enter. Testing, competing with, and criticizing others weaken and defeat you.
Twenty Two
The penetrating brilliance of swords
Wielded by followers of the Way
Strikes at the evil enemy
Lurking deep within
Their own souls and bodies
Twenty Three
The Art of Peace is not easy. It is a fight to the finish, the slaying of evil desires and all falsehood within. on occasion the Voice of Peace resounds like thunder, jolting human beings out of their stupor.
Twenty Four
Crystal clear,
Sharp and bright,
The sacred sword
Allows no opening
For evil to roost.
Twenty Five
To practice properly the Art of Peace, you must:
Calm the spirit and return to the source.
Cleanse the body and spirit by removing all malice, selfishness, and desire.
Be ever-grateful for the gifts received from the universe, your family, Mother Nature, and your fellow human beings.
Twenty Six
The Art of Peace is based on Four Great Virtues: Bravery, Wisdom, Love, and Friendship, symbolized by Fire, Heaven, Earth, and Water.
Twenty Seven
The essence of the Art of Peace is to cleanse yourself of maliciousness, to get in tune with your environment, and to clear your path of all obstacles and barriers.
Twenty Eight
The only cure for materialism is the cleansing of the six senses (eyes, ears, nose, tongue, body, and mind). If the senses are clogged, one's perception is stifled. The more it is stifled, the more contaminated the senses become. This creates disorder in the world, and that is the greatest evil of all. Polish the heart, free the six senses and let them function without obstruction, and your entire body and soul will glow.
Twenty Nine
All life is a manifestation of the spirit, the manifestation of love. And the Art of Peace is the purest form of that principle. A warrior is charged with bringing a halt to all contention and strife. Universal love functions in many forms; each manifestation should be allowed free expression. The Art of Peace is true democracy.
Thirty
Each and every master, regardless of the era or place, heard the call and attained harmony with heaven and earth. There are many paths leading to the top of Mount Fuji, but there is only one summit - love.
Thirty One
Loyalty and devotion lead to bravery. Bravery leads to the spirit of self-sacrifice. The spirit of self-sacrifice creates trust in the power of love.
Thirty Two
Economy is the basis of society. When the economy is stable, society develops. The ideal economy combines the spiritual and the material, and the best commodoties to trade in are sincerity and love.
Thirty Three
The Art of Peace does not rely on weapons or brute force to succeed; instead we put ourselves in tune with the universe, maintain peace in our own realms, nurture life, and prevent death and destruction. The true meaning of the term samurai is one who serves and adheres to the power of love.
Thirty Four
Foster and polish
The warior spirit
While serving in the world;
Illuminate the path
According to your inner light.
Thirty Five
The Path of Peace is exceedingly vast, reflecting the grand design of the hidden and manifest worlds. A warrior is a living shrine of the divine, one who serves that grand purpose.
Thirty Six
Your mind should be in harmony with the functioning of the universe; your body should be in tune with the movement of the universe; body and mind should be bound as one, unified with the activity of the universe.
Thirty Seven
Even though our path is completely different from the warrior arts of the past, it is not necessary to abondon totally the old ways. Absorb venerable traditions into this Art by clothing them with fresh garmets, and build on the classic styles to create better forms.
Thirty Eight
Daily training in the Art of Peace allows you inner divinity to shine brighter and brighter. Do not concern yourself with the right and wrong of others. Do not be calculating or act unnaturally. Keep your mind set on the Art of Peace, and do not criticize other teachers or traditions. The Art of Peace never restrains, restricts, or shackles anything. It embraces all and purifies everything.
Thirty Nine
Practice the Art of Peace sincerely, and evil thoughts and deeds will naturally disappear. The only desire that should remain is the thirst for more and more training in the Way.
Forty
Those who are enlightened never stop forging themselves. The realizations of such masters cannot be expressed well in words or by theories. The most perfect actions echo the patterns found in nature.
Forty One
Day after day
Train your heart out,
Refining your technique:
Use the One to strike the Many!
That is the discipline of the Warrior.
Forty Two
The Way of a Warrior
Cannot be encompassed
By words or in letters:
Grasp the essence
And move on toward realization!
Forty Three
The purpose of training is to tighten up the slack, toughen the body, and polish the spirit.
Forty Four
Iron is full of impurities that weaken it; through forging, it becomes steel and is transformed into razor-sharp sword. Human beings develop in the same fashion.
Forty Five
From ancient times,
Deep learning and valor
Have been the two pillars of the Path:
Trhough the virtue of training,
Enlighten both body and soul.
Forty Six
Instructors can impart only a fraction of the teaching. It is through your own devoted practice that the mysteries of the Art of Peace are brought to life.
Forty Seven
The Way of a Warrior is based on humanity, love, and sincerity; the heart of martial valor is true bravery, wisdom, love, and friendship. Emphasis on the physical aspects of warriorship is futile, for the power of the body is always limited.
Forty Eight
A true warrior is always armed with the three things: the radiant sword of pacification; the mirror of bravery, wisdom, and friendship; and the precious jewel of enlightenment.
Forty Nine
The heart of a human being is no different from the soul of heaven and earth. In your practice always keep in your thoughts the interaction of heaven and earth, water and fire, yin and yang.
Fifty
The Art of Peace is the principle of nonresistance. Because it is nonresistant, it is victorious from the beginning. Those with evil intentions or contentious thoughts are instantly vanquished. The Art of Peace is invincible because it contends with nothing.
Fifty One
There are no contests in the Art of Peace. A true warrior is invincible because he or she contests with nothing. Defeat means to defeat the mind of contention that we harbor within.
Fifty Two
To injure an opponent is to injure yourself. To control aggression without inflicting injury is the Art of Peace.
Fifty Three
The totally awakened warrior can freely utilize all elements contained in heaven and earth. The true warrior learns how to correctly perceive the activity of the universe and how to transform martial techniques into vehicles of purity, goodness, and beauty. A warrior's mind and body must be permeated with enlightened wisdom and deep calm.
Fifty Four
Always practice the Art of Peace in a vibrant and joyful manner.
Fifty Five
It is neccessary to develop a strategy that utilizes all the physical conditions and elements that are directly at hand. The best strategy relies upon an unlimited set of responses.
Fifty Six
A good stance and posture reflect a proper state of mind.
Fifty Seven
The key to good technique is to keep your hands, feet, and hips straight and centered. If you are centered, you can move freely. The physical center is your belly; if your mind is set there as well, you are assured of victory in any endeavor.
Fifty Eight
Move like a beam of light:
Fly like lightning,
Strike like thunder,
Whirl in circles around
A stable center.
Fifty Nine
Techniques employ four qualities that reflect the nature of our world. Depending on the circumstance, you should be: hard as a diomand, flexible as a willow, smooth-flowing like water, or as empty as space.
Sixty
If your opponent strikes with fire, counter with water, becoming completely fluid and free-flowing. Water, by its nature, never collides with or breaks against anything. On the contrary, it swallows up any attack harmlessly.
Sixty One
Functioning harmoniously together, right and left give birth to all techniques. The left hand takes hold of life and death; the right hand controls it. The four limbs of the body are the four pillars of heaven, and manifest the eight directions, yin and yang, inner and outer.
Sixty Two
Manifest yang
In your right hand,
Balance it with
The yin of your left,
And guide your partner.
Sixty Three
The techniques of the Art of Peace are neither fast nor slow, nor are they inside or outside. They transcend time and space.
Sixty Four
Spring forth from the Great Earth;
Billow like Great Waves;
Stand like a tree, sit like a rock;
Use One to strike All.
Learn and forget!
Sixty Five
When an opponent comes forward, move in and greet him; if he wants to pull back, send him on his way.
Sixty Six
The body should be triangular, the mind circular. The triangle represents the generation of energy and is the most stable physical posture. The circle symbolizes serenity and perfection, the source of unlimited techniques. The square stands for solidity, the basis of applied control.
Sixty Seven
Always try to be in communion with heaven and earth; then the world will appear in its true light. Self-conceit will vanish, and you can blend with any attack.
Sixty Eight
If your heart is large enough to envelop your adversaries, you can see right through them and avoid their attacks. And once you envelop them, you will be able to guide them along the path indicated to you by heaven and earth.
Sixty Nine
Free of weakness,
No-midedly ignore
The sharp attacks
Of your enemies:
Step in and act!
Seventy
Do not look upon this world with fear and loathing. Bravely face whatever the gods offer.
Seventy One
Each day of human life contains joy and anger, pain and pleasure, darkness and light, growth and decay. Each moment is etched with nature's grand design - do not try to deny or oppose the cosmic order of things.
Seventy Two
Protectors of the world
And gaurdians of the Ways
Of gods and buddhas,
The techniques of Peace
Enable us to meet every challenge.
Seventy Three
Life itself is always a trial. In training, you must test and polish yourself in order to face the great challenges of life. Transcend the realm of life and death, and then you will be able to make your way calmly and safely through any crisis that confronts you.
Seventy Four
Be grateful even for hardship, setbacks, and bad people. Dealing with such obstacles is an essential part of training in the Art of Peace.
Seventy Five
Failure is the key to success;
Each mistake teaches us something.
Seventy Six
In extreme situations, the entire universe becomes our foe; at such critical times, unity of mind and technique is essential - do not let your heart waver!
Seventy Seven
At tthe instant
A warrior
Confronts a foe,
All things
Come into focus.
Seventy Eight
Even when called out
By a single foe,
Remain on gaurd,
For you are always surrounded
By a host of enemies.
Seventy Nine
The Art of Peace is to fulfill that which is lacking.
Eighty
One should be prepared to receive ninety-nine percent of an enemy's attack and stare death right in the face in order to illumine the Path.
Eighty One
In our techniques we enter completely into, blend totally with, and control firmly an attack. Strength resides where one's ki is concentrated and stable; confusion and maliciousness arise when ki stagnates.
Eighty Two
There are two type of ki: ordinary ki and true ki. Ordinary ki is coarse and heavy; true ki is light and versatile. In order to perform well, you have to liberate yourself from ordinary ki and permeate your organs with true ki. That is the basis of powerful technique.
Eighty Three
In the Art of Peace we never attack. An attack is proof that one is out of control. Never run away from any kind of challenge, but do not try to suppress or control an opponent unnaturally. Let attackers come any way they like and then blend with them. Never chase after opponents. Redirect each attack and get firmly behind it.
Eighty Four
Seeing me before him,
The enemy attacks,
But by that time
I am already standing
Safely behind him.
Eighty Five
When attacked, unify the upper, middle, and lower parts of your body. Enter, turn, and blend with your opponent, front and back, right and left.
Eighty Six
Your spirit is the true shield.
Eighty Seven
Opponents confront us continually, but actually there is no opponent there. Enter deeply into an attack and neutralize it as you draw that misdirected force into your own sphere.
Eighty Eight
Do not stare into the eyes of your opponent: he may mesmerize you. Do not fix your gaze on his sword: he may intimidate you. Do not focus on your opponent at all: he may absorb your energy. The essence of training is to bring your opponent completely into your sphere. Then you can stand where you like.
Eighty Nine
Even the most powerful human being has a limited sphere of strength. Draw him outside of that sphere and into your own, and his strength will dissipate.
Ninety
Left and right,
Avoid all
Cuts and parries.
Seize your opponents' minds
And scatter them all!
Ninety One
The real Art of Peace is not to sacrifice a single one of your warriors to defeat an enemy. Vanquish your foes by always keeping yourself in a safe and unassailable position; then no one will suffer any losses. The Way of a Warrior, the Art of Politics, is to stop trouble before it starts. It consists in defeating your adversaries spiritually by making them realize the folly of their actions. The Way of a Warrior is to establish harmony.
Ninety Two
Master the divine techniques
Of the Art of Peace,
And no enemy
Will dare to
Challenge you.
Ninety Three
In your training do not be in a hurry, for it takes a minimum of ten years to master the basics and advance to the first rung. Never think of yourself as an all-knowing, perfected master; you must continue to train daily with your friends and students and progress together in the Art of Peace.
Ninety Four
Progress comes
To those who
Train and train;
Reliance on secret techniques
Will get you nowhere.
Ninety Five
Fiddling with this
And that technique
Is of no avail.
Simply act decisively
Without reserve!
Ninety Six
If you perceive the true form of heaven and earth, you will be enlightened to your own true form. If you are enlightened about a certain principle, you can put it into practice. After each practical application, reflect on your efforts. Progress continually like this.
Ninety Seven
The Art of Peace can be summed up like this: True victory is self-victory; let that day arrive quickly! "True victory" means unflinching courage; "self-victory" symbolizes unflagging effort; and "let that day arrive quickly" represents the glorious moment of triumph in the here and now.
Ninety Eight
Cast off limiting thoughts and return to true emptiness. Stand in the midst of the Great Void. This is the secret of the Way of a Warrior.
Ninety Nine
To truly implement the Art of Peace, you must be able to sport freely in the manifest, hidden, and divine realms.
One Hundred
If you comprehend
The Art of Peace,
This difficult path,
Just as it is,
Envelops the cirle of heaven.
One Hundred One
The techniques of the Way of Peace change constantly; every encounter is unique, and the appropriate response should emerge naturally. Today's techniques will be different tommorrow. Do not get caught up with the form and appearance of a challenge. The Art of Peace has no form - it is the study of the spirit.
One Hundred Two
Ultimately, you must forget about technique. The further you progress, the fewer teachings there are. The Great Path is really No Path.
One Hundred Three
The Art of Peace that I practice has room for each of the world's eight million gods, and I cooperate with them all. The God of Peace is very great and enjoins all that is divine and enlightened in every land.
One Hundred Four
The Art of Peace is a form of prayer that generates light and heat. Forget about your little self, detach yourself from objects, and you will radiate light and warmth. Light is wisdom; warmth is compassion.
One Hundred Five
Construction of shrine and temple buildings is not enough. Establish yourself as a living buddha image. We all should be transformed into goddesses of compassion or victorious buddhas.
One Hundred Six
Rely on Peace
To activate your
Manifold powers;
Pacify your environment
And create a beautiful world.
One Hundred Seven
The Divine is not something high above us. It is in heaven, it is in earth, it is inside of us.
One Hundred Eight
Unite yourself to the cosmos, and the thought of transcendence will disappear. Transcendence belongs to the profane world. When all trace of transcendence vanishes, the true person - the Divein Being - is manifest. Empty yourself and let the Divine function.
One Hundred Nine
You cannot see or touch the Divine with your gross senses. The Divine is within you, not somewhere else. Unite yourself to the Divine, and you will be able to perceive gods wherever you are, but do not try to grasp or cling to them.
One Hundred Ten
The Divine does not like to be shut up in a building. The Divine likes to be out in the open. It is right here in this very body. Each one of us is a miniature universe, a living shrine.
One Hundred Eleven
When you bow deeply to the universe, it bows back; when you call out the name of God, it echoes inside you.
One Hundred Twelve
The Art of Peace is the religion that is not a religion; it perfects and completes all religions.
One Hundred Thirteen
The Path is exceedingly vast. From ancient times to the present day, even the greatest sages were unable to perceive and comprehend the entire truth; the explanation and teachings of masters and saints express only part of the whole. It is not possible for anyone to speak of such things in their entirety. Just head for the light and heat, learn from the gods, and through the virtue of devoted practice of the Art of Peace, become one with the Divine.
One Hundred Fourteen
The divine beauty
Of heaven and earth!
All creation,
Members of
One family.
Excerpted from The Art of Peace translated by John Stevens.
Contributed by William McLuskie
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