Castle Rock AIKIDO Blog!

Castle Rock Aikido Goes International

2009-12-28T05:47:00.002-07:00

Our Aikido School Published in The Netherlands

Castle Rock AIKIDO was recently featured in a European Aikido publication. Aikido Centrum LUAR BIASA, a dojo from The Netherlands, saw a popular article of ours published earlier this year in The Aikido Journal and requested permission to translate the article from English to Dutch. It ws then published in their print version of their November 2009 issue of the dojo "Shishou" or newsletter.

The article was about "Mitori Keiko" or "watch and steal training." The article discussed the importance of continuing to come to Aikido class to observe even when you are injured because of how much a student can learn and improve simply by watching others practice.

The Dutch-translated article is now hanging up in our school's lobby. You can read the English version of this article by clicking here.

Iaido Students from Castle Rock Test for Rank

2009-12-27T17:42:00.004-07:00

On Saturday, December 12th, Iwakabe, Hideki Sensei held his annual, End of Year Taikai seminar and testing event. Students from four regional Iaido schools attended the event.

Not only did the Castle Rock students pass their tests for rank, but the Castle Rock students performed very well during the seminar's Iaido form competition.

The competition had two levels: 1) a black belt level and 2) an under black belt level. Students from Castle Rock took 1st, 2nd, and 3rd place in the under black belt competition.

Congratulations Peter, Anders, and Sean!

Learn more about the fun and challenging art of drawing the Japanese Samurai Sword by clicking HERE.

Iaido Student Testimonial
"Thank you for your passion, vision and resolve in the creation of the Iaido program... You have enabled me to pursue a long-held dream of studying Iaido... It is my hope that Iaido will assist me in some modest personal refinement. Your aesthetic awareness and appreciation for excellence has created a powerful environment of which you should be very proud."
- Peter in Castle Rock, Colorado

On Training with Martial Intent...

2009-12-26T17:36:00.003-07:00

by Pat Mussleman Sensei

The truth is it's easy to get lost in our martial arts training and lose sight of the primary purpose for being there in the first place. Why do we training martial arts? There are many reasons a person might chose to study martial arts. A person may be looking for such things as fitness, self discipline, a place to meet people, and countless other reasons. But don't forget the primary purpose for studying a martial art... and that is self defense. At the very core of everything we do in Aikido, we are focused on being effective at defending ourselves against an aggressor. Although all the other benefits still exist, I do not believe anyone finds themselves in a martial arts dojo without some desire to accomplish that primary goal.

Most of us are in the dojo for a very small time as compared to the rest of our week. In my last article I touched on the topic of falling and rolling - what we call "ukemi." The idea that we should not dismiss that part of our training is closely related to the desire to maximize our training opportunity during that small window of time. Likewise, we should keep in mind the concept that we are training for the purpose of self defense. I believe very strongly in this idea and speak of it often when I have the opportunity to teach. I see it time and time again that when a defensive technique fails or doesn't feel right the student simply stops and asks their attacking partner or "uke" to attack again. If that is how you train you might as well be doing Tae Bo. I'm not bashing Tae Bo, rather pointing out that you would get the same level of martial arts training with a much better cardio workout. It is my opinion that the martial aspect of any art comes with the intent of the student who studies that art. If you wish to maximize the effectiveness of your Aikido training you must not lose sight of its' martial nature.

The practical application of this concept is simply to never quit. To look at an extreme example, in a life or death situation there is no time out. In that type of situation it is not over until you or your aggressor is stopped. My hope is that every one of you reading this article would train your Aikido (or any martial art) with that kind of "never say die" attitude. In law enforcement it is common to hear "we always win." Police officers have a deeply ingrained sense that no matter what situation they face, they go home at the end of the night. That attitude starts in the training room. If/when the day comes when you face an aggressor with intent to do you or your family harm, the desire to win in that moment won't be enough. Both you and your attacker have the will to win the battle, the difference will depend on who trained to win.

Take any given Aikido technique for example. The instructor has demonstrated the technique and now you are training with your partner. As the defender ("nage") you begin the technique (attempting to emulate what the instructor taught), but you accidently move off line in the wrong direction. At that moment the technique you were training is over, but your martial arts training it not over! This is when the real training happens! If you blunder a technique and still maintain a level of awareness that allows you to do nothing else but to break free of your uke then you have accomplished a great deal. Once you achieve this state of mind you will find other techniques appear before your eyes. When one technique fails you will find three more in its place. In my opinion this kind of awareness and ability to flow from one thing to the next (called "Henka Waza") is far more important than mastery of any one technique. How you train in the dojo is how you will react in a real life encounter. My hope is that everyone would train Aikido sincerely with the intent that someday they may be called upon to use it.

I realize that the subject of this article may be interpreted as being out of line with some of the teachings from the founder of Aikido (Morihei Ueshiba). He taught that true victory was victory over oneself ("Masakatsu Agatsu"). Many quotes and sayings from the founder imply that in budo (martial way) there is no winning or losing. To defeat someone else at their expense is not winning at all. I believe that Morihei Ueshiba was a very wise and profound man and I acknowledge that I will never even come close to grasping Aikido such as he did. That being said, I have to believe that within his idea of Aikido there was still room for physically stopping an attacker with appropriate force when all other methods have failed.

Philosophical debates set aside, Aikido is still a martial way or "budo." O'Sensei taught that "budo is love." Although it is my ultimate goal to understand and embrace that teaching, for now I must follow my heart and train consistent with my current understanding of the art. Just as with anything learned, there is a natural progression. For anyone to believe that they can start their Aikido training with the same level of understanding as O'Sensei is ridiculous. If we study his biography we see that even the founder had a progression and change in philosophy as he grew in his art. In my opinion it is a natural and critical process to begin our study of budo with the focus and intent discussed in this article. The ideals and principles taught by the founder serve as a beacon for our ultimate understanding of Aikido shall we be so fortunate to find that path.

Read Musselman Sensei's previous article HERE.

Why Practice Iaido?

2009-12-12T04:25:00.000-07:00

Why Practice Iaido?

People choose to train Iaido for numerous and varied reasons. Here are some of the most common ones:

1. You have always been enamored with samurai culture and you want to learn more about the art, philosophy, and discipline of Bushido.

2. You want to forge a powerful spirit of self-confidence within yourself and take that spirit deeper into your personal and work life.

3. You still want to practice a martial art, but think you may be too old or believe your body isn't up for a more dynamic activity. You're never too old or too out-of-shape to begin Iaido. There is no falling, no rolling, and no contact. So injury is very rare. This means you can still learn a fun, powerful martial art without having to go to the office the next morning covered in bruises!

4. You want to strengthen your core muscular in your arms, back, torso, pelvis, legs and shoulder, but you want to do so in a fun way!

5. You want to improve your hand-eye coordination, balance, and graceful economy of movement.

6. You have a stressful work or home environment and you need a weekly mental escape.

7. You're looking for a martial art that you can practice just one evening per week!

Through Iaido training, you can learn to project a powerful aura in everyday situations. In time, you can cultivate a commanding confidence and demanding respect of and within yourself by mastering your physical body and projecting it to the world. Please come see what our program has to offer you.

Come find out if Iaido is right for you. We welcome visitors to come watch a class. Call 720-221-3665 or click here to visit our website for more information.

Rambling Reflections: Aging & Aikido

2009-12-01T04:06:00.003-07:00

by Tip Harris Sensei

As I celebrate my 66th birthday, I presume that I have reached the point where I am considered a "senior martial artist". Reflecting on my 25 or so years of Aikido training, I have noticed that all people age, some slowly in good health and others quickly and in ill health.

I've never been fanatical about my age or aging, as I consider it a natural part of life. Although some people try, there is just no escaping it. To age we must! I do my best to try to keep myself physically and mentally active as my health and circumstances will allow, which is really the best anyone can do. I strongly believe that this is the key to a long and healthy life. Those people, who do not strive to keep their mind and body active in some way, usually deteriorate fairly rapidly and develop more physical and mental problems as they age.

That is not to say that Aikido students (Aikdoka) do not get their fair share of injuries. Becoming a senior martial artist has been very enjoyable and very personally rewarding to me, but not easy, because as we age training doesn’t get any easier. There have been many injuries along my way. An inventory would include numerable cuts and bruises, dislocated toes and sprained fingers, a dislocated shoulder, torn ligaments in both arms, and even worn cartilage in my knees, and aches and pains from old injuries or sore muscles. However, I think that with continuous training we eventually reach a point at which we are able to ignore these pains. I believe that over time, one’s threshold or tolerance of pain is greatly elevated. I know I can have aches and pains here and there; but when I get on the mat and into my "Aikido mind set", they seem to disappear or become very minor.

Some injuries are unavoidable along our Aikido journey. However, I firmly believe that most training injuries are the result of roughness or carelessness. Aikido is a blending of the hard attack on the part of the Uke (the Yang) with an equal but opposite soft reaction on the part of the Nage (the Yin). A balance of the hard and soft energies must be achieved for there to be harmony. Countering hard with hard is not the proper spirit of Aiki. Negative energy must be countered with positive energy.

I have found that if we take the time to practice slowly with proper timing and blending, we can develop our Aikido skills while minimizing the possibility of injury. Speed develops naturally as we improve our techniques and confidence. It is my experience that injuries occur when harmony and blending are missing. While tension and using your strength and lack of coordination are natural at some levels of experience (and we have all been there at some point), there is no excuse for roughness or carelessness in Aikido. To train either with abandon or in fear of being hurt is to ensure an injury. We can, however, train with confidence.

Despite our desire to believe otherwise, we become more vulnerable to injury as we age, and each injury takes longer to heal. As we age, we have to accept this or quit training.

Occasionally, I have been asked, "Why do you continue to train at your age?" My answer is that it is partially from habit because it is an important part of my life, and partially because of the physical and mental challenge it provides. And I've also been asked, "How long do you expect to continue to train?" My response is, "As long as I live and am able to!" Some commitments in our lives are never really finished; they just continue one day at a time. As O-Sensei said when he was much older than I am, "I'm still learning!"

Get Started today with AIKIDO.

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Succeeding with Samurai Sword Training

2009-11-27T04:12:00.004-07:00

Q&A with Iwakabe Sensei

Sensei, what qualities do you think are the most important for an Iaido student to possess?

The most important quality that an Iaido student should have is patience. Learning Iaido is not something you can master overnight. It is a lifetime process. In the beginning, your thoughts are focused only on learning the movements. As you learn the movements, you then learn how the movements are applied. As your experience grows in Iaido, so does your learning. You will even hear from those that have achieved the highest ranks in Iaido that they are still learning. This is a perfect testament that your learning as a student never stops and you must have the patience to keep trying to improve.

Dan Lowry, author of In the Dojo, has a perfect passage on what a student is. "Shoshinsha is another word - a 'person with a beginning mind' - that can describe the new student. The wise student remains a shoshinsa all during his training in the martial Ways, always with a mind that is ready to learn more and always ready to accept that he has not seen it all, no matter how much experience and talent he may gain."

Iaido Student Testimonial

"I can see Iaido carry over to the rest of my life with a self-contained pursuit of constant improvement.

Iaido also gives me a much needed outlet of physical and mental exertion, and time to focus on myself in a stressful work week and career."

Anders L., Castle Rock, Colorado

CLICK HERE to learn more about our Iaido / Samurai Sword program.

Samurai Philosophy: Bushido: The Soul of Japan review, Part 4

2009-11-24T18:41:00.006-07:00

We continue to explore Bushido's major principles, concepts, and values as articulated in the classic 1899 Japanese text, Bushido: The Soul of Japan, by Inazo Nitobe, and evaluate their applicability in today's modern world. Bushido: The Soul of Japan is one of the first major works on samurai ethics and Japanese culture. It is considered by some to be the first collective statement of what is commonly referred to as the Seven Virtues of Bushido.

Nitobe offers for consideration seven virtues of Bushido that attempt to illustrate the philosophical values of the samurai. However, it should be recognized that there are not, in truth, seven virtues of Bushido. This is only Nitobe's subjective articulation of samurai culture and it is little more than an artificial construct. Other academics like Nitobe or practitioners of Bushido could easily and perhaps in an equally comprehensively fashion offer four, ten, or even one-hundred virtues of Bushido. Furthermore, the seven virtues presented here are concentric. That is, each value overlaps with and is influenced by another. No single virtue of Bushido exists or can exist by itself. Remember, all systems, including Bushido, Aikido, or any other, are ultimately artificial. The holistic nature of any system of values is unlikely to be comprehensively articulated in written language. Some virtues transcend written word. Nonetheless, we will attempt to explore each thoroughly.

Benevolence or "Jin" - The Forgotten Samurai Virtue

"The bravest are the tenderest; the loving are the daring."

This next virtue of Bushido is what I consider "the forgotten virtue" because it is possibly one of the least likely virtues one might expect of a warrior. However, Chinese philosophers, Confucius and Mencius, thought Benevolence (or 'jin') to be the highest requirement of a ruler of men. Strange then that it should be a virtue so easily dismissed by most.

I imagine that Benevolence might have been one of Morihei Ueshiba's (The Founder of Aikido) favorite or most valued virtues of Bushido. The way in Aikido that we consistently practice restraint in the amount of force used, in my opinion, is one demonstration of Benevolence. For when we practice Aikido, although a powerful martial art, we do not practice in a manner that leads to serious injury of our partner or uke. Of course, we are prepared and willing to exercise less restraint should a real self-defense situation require such, but, by and large, we elect to utilize as little aggression as possible.

Benevolence is a word that isn't necessarily used by many in daily conversation. So perhaps we should define it. Merriam-Webster's dictionary defines benevolence as "the disposition to do good," or "an act of kindness." It is also defined as "charity motivated by sympathy, understanding and generosity." Nitobe succinctly defines Benevolence as "feeling distress for others." However, when one conjures up their classical, bellicose notion of a samurai, Benevolence may not be the first attribute to come to mind.

A samurai's demonstrating of Benevolence implied the exhibition of mercy, especially when the granting of mercy in a particular situation was not the instinctive impulse. Or, in other words, despite being granted the authority to kill right on the spot for an offense, it was a true samurai demonstrating Bushido who elected to forgive, ignore, let go, or otherwise grant mercy to that offense.

For example, I remember watching the 1980s television mini-series, Shogun, starring Richard Chamberlain, based on the book of the same title by James Clavell, where a very different portrayal of so-called Bushido was presented. In one of the opening scenes, a peasant was suddenly beheaded by a furious, passing samurai for not paying to him the proper respect. This, of course, was a perverted example of Bushido and, in fact, was not Bushido at all. According to Nitobe, a much more benevolent response by the samurai, in accordance with the virtues of Bushido, might have been to forgive the peasant, simply ignore him, or perhaps be satisfied by giving a stern, disapproving look. This fictitious warrior clearly lacked Benevolence and therefore lacked Bushido despite his designation as part of the samurai class. Nitobe argues that having the power and authority to kill, but instead demonstrating restraint, is much more in accordance with Bushido – and instilling a strong sense of Benevolence was one way to cultivate this behavior.

This example, although fictitious, points out the likely fact that not all samurai exhibited the virtues of Bushido, just as not all people, at all times, demonstrate their highest selves or best manners. Therefore, just because one may have been samurai does not necessarily mean they were a good person or that they were virtuous. Bushido was an ideal, and therefore, like most ideals, may have been the exception instead of the rule. I think far too many Westerners erroneously assume that all or most samurai lived up to this ideal of Bushido. I sincerely doubt it.

Of the seven virtues articulated by Nitobe, Benevolence is definitely the least sexy, the least alluring, and perhaps, as such, the least valued in a context of warriorship. However, after studying Bushido: The Soul of Japan, it seems to me that an appreciation for Benevolence may be the defining quality that differentiates a person who lives Bushido from a person who does not.

In his previous discussion on Courage, Nitobe details a profoundly respectful relationship between two feuding samurai and states, "when courage attains this (supreme) height, it becomes akin to benevolence." This assertion, to me, was more interesting than the virtue itself. After all, I don't know how one could object to or challenge, in and of itself, the value of Benevolence. However, the notion that Benevolence is "courage at its highest" is thought-provoking and implies that Courage is, in fact, a prerequisite to Benevolence. That is, one must have the Courage to feel distress for others before one can be benevolent. This was something I had not previous considered.

Furthermore, when people such as martial artists review or evaluate Bushido, this virtue of Benevolence, I believe, is often overlooked or merely given lip service. Rarely is such a virtue considered a powerful factor in guiding moral behavior among a ruling class like the samurai of past centuries or just average every day people of today.

In the West, we have a saying that "Absolute power corrupts absolutely." Apparently, as Nitobe hints, this was an issue among the samurai, as well. The virtue of Benevolence came about in an effort to bring civility, sophistication, and gentleness to a class of warriors who prided themselves on their brute force, but increasingly found such assets in adequate in the face of increasing societal and non-war related responsibilities. Benevolence, therefore, was introduced to Bushido to prevent a samurai from abusing his power and position in society, and to, in fact, remember his own place and exercise restraint accordingly. Benevolence supplies modesty and perspective to the importance of one’s position as it relates to the rest of society. It keeps a samurai "in check", so to speak.

Benevolence brought balance to the character of a samurai. If Rectitude was to be considered stern, upright, and masculine, then Benevolence was deliberately injected into Bushido to cultivate the gentle, pliant, and feminine qualities thought to be ideal in the samurai class. Benevolence softened the sharp edges and corners of Rectitude. This virtue, perhaps, keeps one from being perceived as overly neurotic or excessive in their observance of other virtues like Rectitude and lower expressions of Courage. Another way of expressing this concept could be: Benevolence is to yin as Rectitude is to yang. Together they create a healthy and dynamic equilibrium. Nitobe said, "Rectitude carried to excess hardens into stiffness; Benevolence indulged beyond measure sinks into weakness." Perhaps, this is something we should all keep in mind.

We can all benefit from this virtue by recognizing that one does not have to practice martial arts to demonstrate Bushido. Certainly anyone, functioning in any capacity or role, whether that be as a parent, spouse, employee, teacher, or whatever, innately possesses the power, skills, and awareness to demonstrate Benevolence or any other virtue associated with Bushido. We merely must decide to do so.

Nitobe quotes Frederick The Great that "Kings are the first servants of the state." I recognize this to analogously mean, in a martial arts context, that the Sensei are the first servants to the students – and not the other way around – as is the unfortunate case in far too many martial arts dojo in America and abroad. Some martial arts instructors confuse their role and responsibility, thinking that students are there to serve them! Nitobe clarifies the inverse.

How can we demonstrate Benevolence in our own Western lives today? Perhaps it is in how we treat our children when they misbehave, or how we respond to a co-worker, spouse or even an aging parent when they may occasionally lash out at us. I think, in short, one of the best ways to describe Benevolence can be concisely stated in a common aphorism: "Try to see it from the other person's perspective." Or, perhaps the more common, "Try walking in their shoes for a while." This ability to step outside of yourself and to think about how you might feel if you were experiencing some one else's plight, and you just may find within yourself that "feeling of distress" for others that Nitobe talks about here. Feeling distress for others or granting mercy for others doesn’t necessarily mean that you indulge someone’s inappropriate or unacceptable behavior, but perhaps only choose to modify your own response and not pass judgment too harshly on them.

As another example, poetry was deliberately introduced into a samurai's education for the distinct purpose of cultivating a gentler warrior class. "The cultivation of tender feelings breeds considerate regard for the suffering of others." Perhaps we can demonstrate this on the Aikido mat by choosing to be more patient when working with a newer student who is struggling with a basic technique.

So, is Benevolence an antiquated virtue of Bushido? Absolutely not. In fact, it may be more necessary today than ever, but is rather ironically, the most forgotten or ignored. Perhaps it is this way because Benevolence is not culturally unique to Bushido or to Japan, but should be a constant standard in all cultures. Perhaps the need for Benevolence in society is so ubiquitous that most of us fail to recognize its value and its lack.

Much as Courage is a prerequisite to Benevolence, Benevolence finds itself at the foundation for exploring the next virtue of Bushido: Politeness. See you next month.

Read Part One
Read Part Two
Read Part Three

Castle Rock AIKIDO is a martial arts school exclusively for adults. Come try a class for free by visiting www.CRaikido.com or calling 720-221-3665.

Thanksgiving Wishes: Kinro Kansha no Hi

2009-11-23T04:02:00.002-07:00

In Japan, November 23rd is called "Kinro Kansha no Hi". It is the equivalent of our fall Thanksgiving Day. Kinro Kansha no Hi is an expression of thanksiving to one another for work done throughout the year.

From myself and all of the instructors here at Castle Rock AIKIDO, we wish you and your family a wonderful Thanksgiving Day holiday. Kinro Kansha no Hi !!!

Politeness is Power, an Unexpected Connection

2009-11-19T19:07:00.009-07:00

A Critical Review of the Classic Samurai Text: Bushido, The Soul of Japan by Inazo Nitobe

Part 5: Politeness (Rei), Politeness is Power in Repose

Article by Sean Hannon

We continue to explore Bushido's major principles, concepts, and values as articulated in the classic 1899 Japanese text, Bushido: The Soul of Japan, by Inazo Nitobe, and evaluate their applicability in today's modern world. Bushido: The Soul of Japan is one of the first major works on samurai ethics and Japanese culture. It is considered by some to be the first collective statement of what is commonly referred to as the Seven Virtues of Bushido.

Nitobe offers for consideration seven virtues of Bushido that attempt to illustrate the philosophical values of the samurai. However, it should be recognized that there are not, in truth, seven virtues of Bushido. This is only Nitobe's subjective articulation of samurai culture and it is little more than an artificial construct. Other academics like Nitobe or practitioners of Bushido could easily and perhaps in an equally comprehensively fashion offer four, ten, or even one-hundred virtues of Bushido. Furthermore, the seven virtues presented here are concentric. That is, each value overlaps with and is influenced by another. No single virtue of Bushido exists or can exist by itself. Remember, all systems, including Bushido, Aikido, or any other, are ultimately artificial. The holistic nature of any system of values is unlikely to be comprehensively articulated in written language. Some virtues transcend written word. Nonetheless, we will attempt to explore each thoroughly.

Politeness or 'Rei' - Power in Repose

Now here is a virtue that I was not initially excited to explore. Politeness, in and of itself, sounds like a boring virtue. It reminds me of my mother repeatedly telling me as a child to take my elbows off the dinner table. However, Nitobe, as is becoming the norm, quickly intrigued me with a unique understanding of and application for this virtue. He warns that Politeness, or "Rei", is a poor virtue if it is exercised merely out of fear of offending good taste or caring too much about what others think. Instead, Politeness should be "the outward manifestation of a sympathetic regard for the feelings of others." He continues, "In its highest form, politeness almost approaches love." Still, Nitobe does not gauge Politeness as superior to any other virtue of Bushido. Instead, he acknowledges its equivalency and complementarity to the other virtues.

Certainly for many, Politeness may initially be perceived a peculiar virtue of warriorship. However, as has been stated before, with the increasing status of the samurai class came proportionally increasing degrees of societal responsibility. As such, Politeness among this warrior class (and, in turn, the other classes, as well) was elevated to the pinnacle of social intercourse. Elaborate systems of etiquette and propriety (manners, if you will) came into vogue surrounding many common daily activities. For example, there became a best way to bow, to walk, to sit, to demonstrate table manners, and even a proper, ideal way to prepare and serve tea. "A man of education (i.e. Bushido) is expected to be a master of all of these," Nitobe declares.

This attitude, this consciousness surrounding the virtue of Politeness is not limited to how one behaves or conducts oneself in the presence of others. Self-Politeness is as much a reflection of how one respects oneself as it does others. Good hygiene, proper dress and appearance, and being physically fit are all signs of how much – or whether or not – one respects oneself. That quality of self-respect spills over in the form of manners in how one treats others.

Nitobe is not alone in his opinion of Politeness. Famous samurai, Yamamoto Tsunetomo from the 17th century book, Hagakure (a.k.a. Hidden Leaves), or more commonly known as The Book of the Samurai, emphasizes the importance of politeness, manners, and self-respect when he is quoted as saying, "Samurai… without fail, pay attention to their personal appearance," and "It is because a samurai has correct manners that he is admired."

There are indeed, cultural differences regarding what is considered polite. For example, Nitobe states that in America and the West, we praise and appreciate gifts given to us. However, in Japan gifts are slandered and depreciated. In America, the logic is, "Here is a nice gift. We would not dare give you a gift were it not nice," and that is why it is praised. In Japan, the logic is, "No gift I give you could possibly be good enough for you," and that is why it is slandered. Ironically, although these two statements seem diametrically opposed to one another, the intent is the same – to be polite.

Politeness also at times traverse cultures expressing itself congruently in what Nitobe describes as "little acts scarcely noticeable." For example, no matter what country you are from, it is common, when having a conversation with someone who is standing in the bright sun, for the other person to also position himself in the bright sun to share in their friend's discomfort. This is a sign of sympathetic Politeness that says, "I will share your discomforts because I care about you."

Nitobe suggests that some foreigners (i.e. non-Japanese) may slight or snicker at the Japanese elaborate discipline of Politeness – that too much time and energy are invested into the most menial of tasks. However, Nitobe puts forth that "if there is anything to do, there is certainly a best way to do it, and the best way is both the most economical and the most graceful."

To me this very much sounds like the purpose behind the Japanese martial arts of Aikido and Iaido. Aren't they the continuous practice of finding the most graceful, efficient way of executing a given technique or sword kata? Frequently on the mat I hear instructors in our dojo say, "No wasted movement. You foot is too far back. Your posture isn’t upright enough. You're breathing too hard or not enough. Your sword blade is too high or too low." They are all concerned with our efficiency, our economy of movement, our gracefulness, and, therefore, our manners and Politeness. Do you see the progression of thought here? Politeness leads to gracefulness. Gracefulness leads to efficiency. Efficiency leads to power. Therefore, couldn’t one see how Politeness is a path to power?

Of course, this consciousness of Politeness certainly isn't limited to warriorship. It can be done with any and every activity. A perfect example in Japanese culture of this discipline is Sado (Cha-no-yu) or the tea ceremony where one consciously, deliberately and with absolute, predictable precision manipulates a bowl, a spoon, a napkin, etc. "To a novice," says Nitobe, "it looks tedious. But one soon discovers that the way prescribed is, after all, the most saving of time and labor; in other words, the most economical use of force, hence… the most graceful." In this respect, Politeness actually becomes a powerful spiritual discipline. It is not the activity itself, but the acute mental awareness that is forged within any given discipline that becomes important. "It is the moral training involved in strict observance of propriety," that Nitobe emphasizes in this virtue.

Politeness can even serve as a remedy to fear. How so? The practice of Politeness (etiquette, manners, or gracefulness) can create states of being that facilitate commitment and fearless action. For example, Nitobe quotes one of the best Japanese schools of etiquette for his time, the Ogasawara. "The end of all etiquette is to so cultivate your mind that even when you are quietly seated, not the roughest ruffian can dare make onset on your person." I often tell express this concept to new Aikido and Iaido students when they share concerns or worry about not doing something right, not knowing etiquette, or being afraid of accidentally doing something that might be construed as offensive. "Your intent is far more important and speaks much louder than any action your make or omit on the dojo floor," I say. "It is your intent which expresses itself through the awareness and integrity of your physical actions. Your specific, physical actions are far less important than the intent we can see behind those actions." Here is a famous story that further illustrates this concept.

The Samurai and the Tea Master

A great, but small and frail tea master was walking through the busy streets of Kyoto when he accidentally bumped into the sword of a hot tempered samurai. The samurai, feeling extremely disrespected, demanded that the tea master fight him in a duel. The tea master fervently attempted to apologize to the samurai explaining that he meant no disrespect, but the samurai was irate and demanded that they should fight at dawn the next morning at the city gates.

The tea master knew that there was no way he could defeat the samurai, but he also could not dishonor himself or his family by failing to meet him in combat. The tea master was terrified. He hurried to the only sword master he knew and pleaded with him to be trained in one night to become an able swordsman. The sword master tried, but the tea master was a hopeless student. No matter how patient the sword master was, the tea master remained inept and spiritless.

Feeling unable to help, the sword master said, "Let's take a break. I hear you are a great tea master, would you please make tea for us?"

"Of course," replied the tea master.

As he began his careful, masterfully practiced preparation of the tea, the sword master's eyes suddenly widened with great enthusiasm. "There! That’s it! You must approach your opponent tomorrow in the same spirit you approach your tea ceremonies." With that, the sword master loaned the tea master a samurai sword.

The following morning, the tea master went to the city gates to meet his fate. Frightened and uncertain of himself, he found that a crowd had gathered, and the samurai, still fuming with anger, was waiting with his sword at his side. Remembering what the sword master had said, the tea master faced the samurai on the damp, misty hill. He closed his eyes, set his intention in exactly the same way he did whenever he performs the tea ceremony, accessing the graceful, efficient mastery of his art. Then the tea master slowly lifted his heavy, borrowed sword above his head, stared into the eyes of his opponent, and waited.

In that moment, the samurai’s face changed from anger to astonishment. The samurai suddenly threw down his sword, dropped to his knees, and begged the tea master for forgiveness. "Please excuse me, I have been mistaken. Had I known you were such a great swordsman I never would have challenged you! Forgive my short temper and please take me as your student in the tea ceremony so that I may learn to face death with such dignity."

This story illustrates the power of Politeness, the power of gracefulness, the power of efficiency, the power of economy of movement, the power of mastery in all things, in every thing and in any thing. "That calmness of mind, that serenity of temper, that composure and quietness of demeanor… are without doubt the first conditions of right thinking and right feeling," says Nitobe.

I can find no way to state Nitobe's conclusion any better than in his own words, "…by constant exercise in correct manners (or Politeness), one brings all the parts and faculties of his body into perfect order and into such harmony with itself and its environment as to express the mastery of the spirit over the flesh." Politeness is a path to power and a means to self-mastery. Doesn't this sound exactly like the sentiment of O Sensei, Morihei Ueshiba, and his explanation of the purpose of Aikido?

We can demonstrate this virtue in any seemingly benign or trivial activity, and perhaps more importantly, we deserve it. We deserve to have the very best drive to work, the very best making of a sandwich for lunch, the very best Aikido workout, or whatever. We can strive to cut our grass with a sense of mastery and grace. We can clean our garage, empty the dishwasher, walk our dogs, or listen to a distressed friend or colleague with that same acute, level of awareness that the tea master possessed in his confrontation with the samurai. Indeed, we can cultivate great power in our lives by striving to practice Politeness, manners, grace, and mastery in everything that we do.

"Fine manners," says Nitobe, "…mean power in repose." I interpret this to mean that power is a product of practiced Politeness. Furthermore, "…a constant practice of graceful deportment must bring with it a reserve and storage of force." Therefore, one could quite easily conclude that consciously living the Bushido virtue of Politeness actually has the net effect of producing a reserve and storage (a.k.a. power) in the individual. Similarly, the practice of Aikido and Iaido are the pursuit of maximizing one's personal economy of force.

So is Politeness an antiquated virtue of Bushido? Is there any reason why Politeness cannot exist in our current society as it was espoused in that of feudal Japan? This one is a no-brainer: absolutely not. Politeness remains as relevant today as ever.

In the next article on the Bushido virtue of Truthfulness or "Makoto", we will explore a topic that has challenged people of all cultures for centuries. We will spend some time exploring the relationship between Truthfulness and Politeness from a Bushido perspective. In deed, we will evaluate the ramifications to husbands of honestly answering common, daily, catch-22 questions such as, "Honey, do I look fat in this dress?"

See you next month.

Beyond Golden Clouds: Japanese Screens

2009-11-05T06:08:00.007-07:00

Student Visits Japanese Art Exhibit in Chicago

In September, Castle Rock AIKIDO student, Sean Hannon, was stuck in Chicago during a layover and had just barely enough time to pop into The Art Institute of Chicago to visit their featured exhibit on decorative, Japanese Screens called: Beyond Golden Clouds.

It was a powerful exhibit with perhaps nearly one hundred different, folding Japanese screens called "byōbu" from as far back as the 15th century. Although photography was not permitted, the exhibit still left visitors with a profound appreciation for this long time, traditional artwork.

Like many Japanese arts and crafts, folding screens originated in China; prototypes dating back to the Han dynasty have been found. The term "byōbu" means figuratively "protection from wind", which suggests that the original purpose of byōbu was blocking drafts. Byōbu were introduced in Japan in the eighth century, when Japanese craftsmen started making their own byōbu, highly influenced by Chinese patterns.

Read more about the Golden Clouds exhibit HERE.

Also at the museum, unrelated to the Golden Clouds exhibit, was a more modest, but equally moving, Japanese art exhibit. In the Asian arts wing of the museum was a beautiful exhibit exclusively feating the works of Japanese woodblock print artist, Ito Shinsui (1898-1972). Shinsui was one of the great names of the shin hanga art movement, which revitalized the traditional wookblock style art after it began to decline with the advent of photography in the early 20th century. Shinsui is best known for his numerous, reflective portraits of Japanese women, but his seasonal landscape are equally captivating and were also featured in this exhibit.

The exhibit's summary sign stated that Frank Lloyd Wright was greatly inspired by the works of Shinsui. In fact, one of Shinsui's most famous pieces, Before the Mirror, (pictured above) is soon to be hung in our dojo lobby.

Learn more about Ito Shinsui HERE.

Review of the Seven Virtues of Samurai Bushido text, part 3: Courage

2009-11-03T16:13:00.001-07:00

Part Three: Courage - Doing the Hard Thing

We continue to explore Bushido's major principles, concepts, and values as articulated in the classic 1899 Japanese text, Bushido: The Soul of Japan, by Inazo Nitobe, and evaluate their applicability in today's modern world. Bushido: The Soul of Japan is one of the first major works on samurai ethics and Japanese culture. It is considered by some to be the first collective statement of what is commonly referred to as the Seven Virtues of Bushido.

Nitobe offers for consideration seven virtues of Bushido that attempt to illustrate the philosophical values of the samurai. However, it should be recognized that there are not, in truth, seven virtues of Bushido. This is only Nitobe's subjective articulation of samurai culture and it is little more than an artificial construct. Other academics like Nitobe or practitioners of Bushido could easily and perhaps in an equally comprehensively fashion offer four, ten, or even one-hundred virtues of Bushido. Furthermore, the seven virtues presented here are concentric. That is, each value overlaps with and is influenced by another. No single virtue of Bushido exists or can exist by itself. Remember, all systems, including Bushido, Aikido, or any other, are ultimately artificial. The holistic nature of any system of values is unlikely to be comprehensively articulated in written language. Some virtues transcend written word. Nonetheless, we will attempt to explore each thoroughly.

Courage or 'Yuu'

Nitobe begins his discussion of Courage by identifying courage as the element responsible for preserving 'giri,' a notion discussed in our previous article, as a legitimate virtue parallel to Rectitude. He says, "Giri might easily have been turned into a nest of cowardice, if Bushido had not a keen and correct sense of Courage."

Before defining the Courage associated with Bushido, Nitobe first summarizes a popular conception of courage as "the spirit of daring and bearing…" but notes that this is a quality of the soul "which appeals most easily to juvenile minds." He continues to say that "rushing into the jaws of death" is a frequently cited example of courage, but that "such rashness of conduct is unjustly applauded."

Clearly, Nitobe would not find value in the so-called "Courage" that Hollywood frequently attempts to illustrate in martial arts and other war-related movies of today. Nitobe then goes on to further distinguish between physical courage and moral courage and he implies that moral courage is far superior. For example, he quotes another figure from Japanese history, "To rush into the thick of battle and to be slain in it is easy enough, and the merest churl is equal to the task." The contemporary then continues with a contrasting remark, "…but it is true courage to live when it is right to live, and to die only when it is right to die." This quote is frequently butchered in Hollywood and in other examples of contemporary society leaving only the later portion relating to death. Rarely, if ever, is courage accurately defined as living when it is right to live. Hollywood is clearly much more interested in emphasizing the death notion of this virtue perhaps for dramatic/cinematic purposes.

Nitobe states that Courage was scarcely deemed virtuous in the values system of Bushido, unless that Courage was exercised in the cause of Righteousness. Again, Righteousness was discussed in the preceding article on Rectitude, but can be quickly defined as taking action in accordance with right reason and without guilt. Nitobe is assisted by both Plato and Confucius in defining Courage, but in short, summarizes Courage as "doing what is right." This, Nitobe would identify as moral courage. A modern day business author, Larry Winget, articulates a similar sentiment. He says that whenever you are faced with a choice between two actions, the right decision is always, and without fail, the harder of the two actions. Deciding to do the harder of those actions means to act with Courage and in a righteous fashion. Very few people today consistently chose to do the harder thing. Therefore, few people exhibit Courage.

Plato defines Courage as "the knowledge of things that a man should fear and that he should not fear." This implies that knowledge is an element of Courage and "the spiritual aspect of courage is evidenced by composure – calm presence of mind." Nitobe says, "a truly brave man is ever serene; he is never taken by surprise; nothing ruffles the equanimity of his spirit. In the heart of battle he remains cool." For example, on the Aikido mat, is one who can repeatedly, calmly and competently take full force break falls without sustaining injury exhibiting Courage? Or, does he/she merely have knowledge of how to take break falls effectively?

So, one must ask, when does one possess a calm presence of mind and tranquility? I would offer for consideration that preparation precedes tranquility, for when we know what to expect, it is far easier to remain calm. Wouldn't you agree? Have you ever seen someone on an airplane for the first time be nervous and upset? Why? It’s because they probably aren't prepared for the experience. Courage then, I would content, is a product of knowledge and preparation. When combined, knowledge and preparation create order and certainty. Order and certainty help one demonstrate Courage. This also means that Courage is formulaic and can be acquired. We are not necessarily born courageous.

Courage, one could also argue, may be a relative concept because one only appears courageous in front of others who lack order and certainty due to their of lack of knowledge and preparation. For example, infamous American scientist, Nikola Tesla, must have certainly appeared courageous to the masses as he would "fearlously" walk through giant arcs and bolts of man-made electricity in public demonstrations in New York, Chicago, and Colorado Springs. No doubt, these feats appeared to be "death-defying" in the early 20th century. Tesla certainly must have been perceived as a courageous individual. However, wasn’t Tesla’s "courage" really a product of his mastery of the force of lightning? This then raises the question, If one behaves calmly and with serenity of mind, and no one is around to witness it, is that man indeed courageous? Does the existence of courage require at least two parties: one exhibiting courage and the other lacking courage?

Either way, courage, as presented by Nitobe, is radically different than the courage commonly presented in Hollywood movies about samurai or war and battle. Of course, there are excellent examples where Hollywood accurately depicts courage. One recent example I might site would be "Flash of Genius" with Greg Kinear.

So, is Courage an antiquated virtue? That would depend on your definition of courage. If you define courage in a manner similar to its representation in Hollywood, then I would say "Yes" courage is, overwhelmingly, an antiquated value. However, if you define courage as moral courage, as Nitobe does, then I again would strongly answer in the negative. No. Courage is not an antiquated virtue of Bushido.

What can we take away from this discussion? How can we practice Bushido and demonstrate Courage in our lives right now and today? We can recognize that:

1. Courage isn't necessarily blindly attacking the enemy. True courage is to live when it is right to live;
2. Courage means doing what is right, which also means doing the hard thing; and
3. Courage is a product of knowledge and preparation, and it produces order and certainty, which allows one to demonstrate a calm presence of mind.

When courage is exhibited in its highest capacity, it becomes akin to Benevolence. This virtue we shall address later.

Read Part One
Read Part Two

From Iaijutsu to Iaido: The Evolution of a Killing Art to a Spiritual Discipline part 2

2009-10-28T13:20:00.001-06:00

more on the development of iai, part 2...

In the hands of Hayashizaki Jinsuke's successors the Muso Shinden Ryu underwent both technical and philosophical changes to a degree that greatly reduced its original combat effectiveness. These changes are further evidence of the social forces working in the daily lives of Edo-period citizens. These forces were reshaping the role of the warrior in that society, and in fact were challenging his very special social position. With this, the Edo-period warrior was reduced to being a warrior in little more than name.

Two of the technical characteristics of the Muso Shinden Ryu method of sword-drawing indicate that its exponents introduced combatively inane mannerisms. The first of these characteristics shows that the Muso Shinden Ryu teachings included techniques of drawing the sword that were not suited to the battlefield. Seiza, a starting posture for many of the techniques of the ryu, was for the classical bushi of pre-Edo times, a position from which he rarely expected to draw his sword. From the point of view of attacking, seiza is a "dead" posture, as is tate-hiza, in which the swordsman sits on his left foot, which is tucked under his buttocks, and raises his right knee. The pre-Edo warrior much preferred iai-goshi, a low-crouching posture in which right knee was raised; this kept him off damp or soiled surfaces and afforded him instant mobility and great speed in drawing his sword to meet an emergency. But seiza is well-suited to an urban, peaceful way of life, and in the Edo period the warrior, as well as other citizens, frequently used that posture. Thus Hayashizaki Jinsuke’s original teachings led to the establishment of the zashiki (seated etiquette) sword-drawing technique, the produce of a peaceful age.

Related to the seiza posture is the second of the technical characteristics of the Muso Shinden Ryu that indicate that its teachings were primarily intended as a spiritual discipline rather than as an effectual combative form. All exponents of this ryu disregard the fact that even the Edo-period warriors, serving in peacetime, wore the daisho. When seated, the manner of wearing the sword in the Muso Shinden Ryu requires that the odachi (long sword) be positioned in the sash with the cutting edge upward, so that the tsuba, or handguard, is in front of the centerline of the body at the height of the navel; the normal manner of inserting the kodachi (short sword) in the same sash, also cutting edge upward, is thus made impossible. Even if it is considered that the odachi had been removed, as was required of warriors when entering or occupying certain structores, the Muso Shinden Ryu is curious, for it does not train the exponent in the use of his kodachi; in reality, even when the odachi was removed a warrior always retained his kodachi.

In the standing posture adopted by exponents of this ryu, again only the odachi is worn; this too does not conform to the warriors' custom of wearing the daisho. But even if this breach of custom is admitted, the position of the odachi, when the wearer assumes a standing posture, quickly leads to an unpardonable breach of etiquette. Because the wearer's scabbard (saya) just abruptly outward behind him as his left side it will inevitably cause saya-ate, the knocking of the scabbard against some person or object as the swordsman moves. Inadvertently committed saya-ate was a dangerous breach of etiquette and was to be scrupulously avoided. For when say-ate occurred, the warriors code of ethics regarded it as an insult answerable by recourse to the blade. Even before the sound of the saya-ate died away the offended man might draw his sword and cut down the offender from the rear. In the fully combative tactics of the Shinkage Ryu (Bishu yagyu) the technique called "saya-ate" was deliberate act that provided the swordsman with the calculated chance to be "insulted" and to cut down his "offender" with a swift and well-directed stroked of the sword.

These and still other technical weaknesses, from the point of view of combat appear in many of the ryu founded during the Edo period. They are in some measure due to the martial ineptitude of the Edo-period warriors, and also to the great influx of commoners who participated in sword-drawing techniques but knew nothing of the technical aspect of wearing and using the daisho. Thus, whatever the original sword-drawing techniques of Hayashizaki Jinsuke may have been, over the course of years the teachings of the Muso Shinden Ryu and many other ryu became truly only spiritual disciplines. The Muso Shinden Ryu summarizes this kind of discipline as "the attainment of a way through which to cultivate a tranquil mind that will serve the possessor under all circumstances." The Muso Shinden Ryu teaches one to have no enemy in mind when training and to discipline oneself daily so that a new level of mental acuity can be achieved. Spiritual training is first and foremost; this is followed by training for general improvement of the body. The teachings of this ryu are an exemplary classical budo discipline and serve to indicate clearly the differences that separate a -jutsu from a -do form.

CLICK HERE to re-read Part One

Published with permission of Iwakabe, Hideki Sensei

Aikido Q & A with Harris Sensei

2009-10-27T01:47:00.001-06:00

Q: Will I hold back an advanced student if we train together?

A: I have often observed in my many years of training, practicing, and teaching Aikido that many beginner or inexperienced Aikido students seem to be intimidated when training with a more advanced student. At seminars and large classes, I often see less experienced students (perhaps subconsciously) pairing themselves with other less experienced students, and conversely more advanced aikidoka pairing themselves with others of the same level. This is very unfortunate, as both beginners and more advanced students can learn from each other.

A less experienced student can learn much from experiencing first-hand how more advanced students move and perform a particular technique. A more advanced student with the proper attitude should have the desire to impart his or her Aikido knowledge and help less experienced students learn and become more proficient. Hopefully every seminar, class or practice of a particular technique is a learning experience for both partners in their role of Nage or Uke.

That being said however, it is true that many more advanced Aikido students (a.k.a. Aikidoka) prefer to practice with others of the same level - especially when practicing more advanced techniques - because then they can do it faster and more advanced method. It is also probably true that many less experienced students feel more comfortable practicing with others of the same level. However, sometimes two inexperienced students trying to understand the mechanics of a technique is like a "blind-man-leading-blind-man" situation. Neither understands clearly the mechanics of the situation without more instruction from the Sensei. A good Sensei will usually overcome this propensity to pair up with others of the same level by periodically asking students to change partners.

So, getting back to the question; a less experienced student should not feel they are holding back a more advanced student by asking them to practice with them. OSensei said, "Failure is the key to success; each mistake teaches us something." He also said, "Progress comes to those who train and train..." Beginner and advanced aikidoka training together is a win-win learning situation for both.

Book of Five Rings: Void Book, Part 6 of 6

2009-10-26T04:22:00.001-06:00

Without a doubt, The Void Book is the most ambiguous, esoteric, and perhaps the most perplexing of the five books in The Book of 5 Rings. It is also the shortest of all the other books, perhaps because how does one endlessly elaborate on something called the void? Nonetheless, I'll give it a shot.

Knowing what Musashi calls "the void" provides contrast for knowing what "is." Without knowledge, acceptance and awareness of the void Musashi asserts that there is confusion. What "is" and the void (what "is not") produce clear contrast. Not acknowledging the void produces camouflage and ambiguity.

I summarize this book simply as: humility. I believe that it is important that we all be consciously competent of that which we do not know. That is, we should all be humbled by the fact that no matter how hard we train and no matter how much we learn there will always be a vast universe of things we do not know and do not understand. In light of this great ignorance, we will still need to be able to function in this collective sea of the unknown. Therefore, we, as Musashi suggests, should embrace the void, merge with the void, blend with the void, so as to successfully live within the void.

"The Void is where there is nothing or any form. Man cannot have knowledge of the Void because it is nothing. Since we have knowledge of what is, we therefore know what is not. That is the void."

After reading the opening paragraphs of the Void Book several times and trying to wrap my head around this concept, I kept hearing Vizzini from the movie, The Princess Bride in my mind say, "So, clearly I cannot choose the wine in front of me!"

In my opinion, the void is much like the sub-conscious mind. It is not located anywhere because the mind is intangible and we can't see or definitively say the subconscious exists because if we could then it wouldn't be sub-conscious, it would be conscious. But, we can theorize and deduce that the sub-conscious exists, and, therefore, it does exist, at least as far as a discussional device. Similarly, we know what "is not" through contrast and deduction. Acknowledging the void, by deducing its existence, allows us to make subjective decisions that otherwise cannot be made without some kind of arbitrary value. When we can tell what is from what is not, perhaps then we stand the best chance to know ourselves. For now we can, in our own estimation, "definitively" say who we are and who we are not; what we are and what we are not.

"Make sure you base your practice on a wide foundation, and learn a large number of martial arts. This way, you will understand the Void as the Way, and you will see the Way as the Void."

As we train and study a diversity of martial studies, we are constantly humbled and directed to the Void by acknowledging how much we still do not know. In this context, again, conscious ignorance, then, may, in fact, be the true Way. Perhaps another way of expressing this would be to say that at one time we may have been consciously ignorant. That is, we were fully aware of how much we did not know. Perhaps then, knowing the true Way, as Musashi articulates it, means that we become consciously, humbly ignorant, in that we are now aware and in awe of how much we do not know and smile at that fact because it means that we never have to experience boredom, we never are "finished" with our studies.

"The void is good. It contains no evil."

Musashi closes this book with the notion that the void is good and contains no evil. This, of course, is a common human condition: the reconciliation between the known and unknown. Most people fear the unknown and find certainty and safety in the known. But, of course, too much of the known can lead to boredom, which many people call a prison. Others choose to embrace the unknown as freedom and find comfort in the variety the unknown brings to life. I believe Musashi is asking us to reconsider our dependence on the known and to embrace the unknown – the void – as a source of freedom. The Void is freedom. The Void is good. The Way is good. From Musashi's perspective, the Way and the Void are two sides of the same coin. And, to know the Way and not to know the Void, is to not really know the Way at all.

Is your head spinning yet? Mine is. I've got to sit down now.

If you enjoyed these articles on The Book of Five Rings, then you'd probably also enjoy our new series on the classic Japanese text Bushido: The Soul of Japan.

Read Part One - Introduction to Book of 5 Rings
Read Part Two - The Earth Book
Read Part Three - The Water Book
Read Part Four - The Fire Book
Read Part Five - The Wind Book
Read Part Six - The Void Book

Ready to Try Aikido?

Japanese Kamon: A Family Crest

2009-10-20T07:49:00.003-06:00

Japanese family crests, or Kamon, came into existence around the 12th century. Coincidentally, this was about the same time as the advent of European Coat of Arms. In Japanese, 'Ka' is one of several words connoting family and 'mon' is short for 'monshou' or crest. Japanese kamon have gone through significant evolution in terms of their use and social significance over the centuries. Initially, only members of the imperial family, lords, and samurai were permitted use of kamon. Between the 1300s and 1500s kamon began to take on a more military context and were used as battle insignia, again, much like the European Coat of Arms. However, by the time of the peaceful Edo period (1600-1868) use of kamon was widespread and evolved to civilian use.

Whereas European heraldry tended to be elaborate and utilize more violent and predatory animals such as lions and eagles, Japanese kamon were usually monochromatic and would commonly utilize less pretentious elements of nature such as flowers, plants, fish and insects. The choice of these kinds of symbols may perhaps suggest thought-provoking differences between Japanese and European cultures at the time.

Today there are more than 10,000 different kamon in use today in Japan based on about 350 basic patterns. Typically, use of a family kamon is passed from father to first-born son. Second and third-born sons would commonly modify the family emblem to one degree or another. Kamon were/are frequently displayed on the center of the back of a kimono garment, just below the nape of the neck. Kamon are also frequently displayed on lanterns outside of residences.

The Governor Who Protected Japanese-Americans

2009-10-12T07:09:00.005-06:00

(pictured to the right: Sean Hannon with Adam Schrager)

A few months ago, twelve-time Emmy award winning television reporter Adam Schrager from NBC affiliate 9News in Denver spoke at the Parker Library on his new book, The Principled Politician: The Ralph Carr Story.

The Principled Politician is the true story of a forgotten Republican Governor of Colorado who took an unpopular stance against ignorance and bigotry toward the treatment of Japanese-Americans after Pearl Harbor. A stance that would ultimately cost him his career.

Between the years 1942 and 1945, over one-hundred twenty thousand people of Japanese descent from the West Coast of the United States, most of who were American citizens, were rounded up and placed in internment camps. One such camp was Camp Amache in South East Colorado, near the town of Grenada. Governor Carr vehemently objected to President Franklin D. Roosevelt's Executive Order 9066, which required any person of Japanese descent to be relocated to internment camps. Carr believed that such a directive was unnecessary and violated the Constitutional rights of many American citizens of Japanese descent.

Governor Carr received threats of impeachment, unrelenting criticism in the press, and non-stop phone calls to the Governor's residence from scared Colorado citizens for his outspoken stance on protecting who The Denver Post even described as the "yellow devils." Schrager asked, "Who stands up when everyone else sits down?" The answer, in this age of fear not unlike today's post-9/11 age of fear, is Ralph Carr. "Ralph Carr represented the best of humanity at the worst of times," Schrager continued. "He was a man of principle - a man who did the right thing even when it was the unpopular thing."

The Principled Politician details one man's crusade to stand up in the face of overwhelming fear, racism, and a lack of leadership. Carr believed that if the principles of the Constitution are not upheld for everyone one, then they won't hold up for anyone. Through his politically incorrect and unpopular position, Carr believed that he was standing up for the rights of every American, not just those of Japanese-Americans. He was often quoted as saying, "Principles are as true as truth."

Before being elected Governor, Carr predicted, "If elected Governor, I will probably become the most hated man in Colorado because I intend to follow my principles... I see it as my job to direct public opinion, not to follow it."

Prior to the events on December 7, 1941, Carr was being seriously discussed as a future Republican Presidential candidate, but Carr lost his 1942 reelection campaign in one of the closest gubernatorial races in Colorado history. He asked, "What are we fighting for abroad, if not for these very ideals at home?" Carr showed Coloradoans a faith that Coloradoans did not reciprocate. Schrager was reminded of the old adage spoken by repeatedly unsuccessful Presidential candidate, Henry Clay, "It is better to be right, than be President," and he suggested that perhaps we should remember Carr in this context.

I asked, Schrager why this issue was important enough to him to write an entire book on the subject. He responded with a famous quote from Lester Lave, "People deserve the government they get and get the government they deserve." He then added, "I would like to see a world where politicians do the right thing instead of the popular thing. Principled politicians like Governor Carr should be the rule and not the exception."

A bust of Governor Carr stands in Denver's Sakura Square, near 19th and Lawrence St. in commemoration of his efforts on behalf of Japanese-Americans. Part of the inscription reads, "A tribute to his unflinching Americanism."

How did Carr remain so sold, focused, logical, and rational during a time of great fear? Why was he one of the only US representatives willing to defend the constitutional rights of Japanese-Americans? The answers to these questions may perhaps reveal the most admirable qualities of great leaders, like Governor Carr, who frequently go unrecognized and unacknowledged. Schrager's book is a long overdue tribute to this man's character.

The Principled Politician: The Ralph Carr Story is published by Fulcrum Publishing out of Golden, Colorado.

You can order the book from Amazon.com by clicking HERE.

Visit Adam Schrager's web site.

Mondo Zen™ Workshop at Castle Rock AIKIDO

2009-10-11T18:31:00.005-06:00

When: Sunday, October 25th, 2009, 1-5pm
Cost: $25 (tax deductable checks can be made to Friends Of Zen, a non-profit organization)

Presented by: American Zen Master, Jun Po Roshi and Zen practitioner, Kensho Len Silverston
• Learn Revolutionary Mondo ZenTM process to experience deep clarity of pure mind
• Transform Your Negative Emotions!
• Take Control Your Life!
• Discover a Clear, Open Channel for Awakening Your Mind, Body, & Spirit!
• Naked Zen Philosophy Stripped of All Religious Connotations!
• Includes meditation and instruction

Agenda: Guided meditation
Qigong (movement meditation)
Dharma talk
Mondo Zen Teaching and Practice
Questions and Answers

Where: Castle Rock AIKIDO - A martial arts school exclusively for adults
185 Caprice Ct. #5 (at the corner of Caprice Ct. and Caprice Dr. just off
Wolfensberger Rd., I25 exit 182, take right and another right at Caprice)
More info: http://www.craikido.com/Zen.html or Call (303) 810 3579

The Purpose of Practicing Iaido: A Japanese Samurai Sword Art

2009-10-10T12:00:00.000-06:00

The purpose of practicing Iaido is:

To mold the mind and body;
To cultivate a vigorous spirit;
And, through correct and rigid training,
To strive for improvement in the art of Iaido;
To hold in esteem human courtesy and honor;
To associate with others with sincerity;
And, to forever pursue the cultivation of oneself.

This will make one be able to love his country and society;
To contribute to the development of culture;
And to promote peace and prosperity among all people.

- from by Iwakabe, Hideki Sensei, 6th Degree Black Belt

Castle Rock AIKIDO also has an Iaido program. Click here to learn more about this Japanese samurai sword discipline.

Book of Five Rings: Wind Book

2009-10-06T01:52:00.009-06:00

The Classic Japanese text on the Way of Strategy by legendary samurai, Miyamoto Musashi (1584-1645)

Part 5 of 6 by Aikido Student, Sean Hannon

Musashi is quite redundant in his writings. However, while many editors may suggest that such is a sign of a poor writer, I would disagree. In my opinion and in my experience, the most redundant teachers/authors are often the most successful and the most powerful.

For example, Robert Kiyosaki, author the Rich Dad, Poor Dad book series has been criticized as being terribly redundant and poor writer. Yet, his first book is one of the best selling books of all time! How bad a writer could he be then? The same holds true for Napoleon Hill's classic, Think & Grow Rich! That book is ridiculously redundant, yet it too, is one of the best selling books in history. So, perhaps, the notion of redundancy gets a bad rap and may be in need of reevaluation. Perhaps Musashi's redundancy is deliberate and holds deeper significance than may seem on the surface?

"Part of Strategy is being familiar with the Ways of other schools... We would not be able to fully understand my Way of Strategy without knowing the other traditions."

Translation: Perspective. Perspective is the product of at least two points. You cannot know where you are with out at least one other point of view. While I think it is critical to first become competent in one style of martial arts, earning at the very least a black belt in that art before venturing off to another art, I very much recognize that without at least two experiences, it is difficult to gain any perspective.

For example, I don't care much for firearms. I've always been nervous around them and have never been at ease with the fact that with a firearm, the weakest, most out of shape person is capable of instantaneously defeating the strongest of opponents. However, I recently decided to acquire my concealed carry permit for firearms. Why? Because I think it is critical to understand firearms. I have no intention of actually carrying a firearm with me, unless I am traveling, but I still thought it would be a good idea to get to know the martial science of firearms that I have had such reservations about.

"Schools that prefer to use the extra-long sword… do not uphold the principle
of defeating the enemy in any way possible. They believe that its length will afford them a win while maintaining a distance from their opponent... One should not have a preference for a certain length of sword."

In many martial arts the strategy is to keep an opponent at bay with long, extended kicks and strikes. In Aikido and other arts, very much the opposite idea is embraced of having to fully 'enter' the space of our perceived opponent. As such, we do not rely merely on one strategy to keep us safe.

That is why in Aikido we train both left and right stance, techniques, and falls equally. In Aikido, we all train to be ambidextrous. There is no strong side, weak side, or preferred stance. I believe this approach approximates what Musashi is saying in this passage. His criticism of the preference of a certain length sword reminds me much of the axiom, "When all you’ve got is a hammer, everything else starts to look like a nail."

"Do not believe in the saying: the strongest hand wins."

What I love most about the art of Aikido is that the physically stronger person definitely does not always win. In fact, if you both are practicing correctly, you both will win! Musashi recognizes that strength is not the only virtue in martial science. In Aikido, an understanding of anatomical physics and leverage, an appreciation for decisiveness, and a demonstration of patience are all virtues that can lead to victory.

We can apply this in other context, as well. In a non-martial context, strength does not always win either. Especially today, with technology as valued as it is, intelligence is perhaps more valuable and more important than strength. Of course, one could argue that intelligence, be it emotional intelligence, intellectual intelligence, logic or rational intelligence, is, in fact, the new measure of strength.

"Do not pay attention to unimportant details.
Remain intent on using your wisdom and knowledge."

Don't let details prevent you from taking necessary action. Don't create reasons to procrastinate. Don't major in minor things. I call this the "yeah, but" syndrome. So many people avoid taking action in their lives because they are always looking for the exception, the "yeah, but," if you will. "Yeah, buts" are not real objections to taking action. They are procrastination devices that people use to rationalize and justify their reasons for not making necessary changes in their lives that they simply don’t want to make. Ironically, people who are full of "yeah, buts" often have big butts because they are always sitting around doing nothing, jabbering about all the reasons why they are unable to change or take action.

Know what your objective is and focus your attention upon it. Address details later, if necessary.

"Other schools teach evading and retreating as if it was the usual thing to do. (Students then) become used to these actions, and allow their enemies to command them."

Although not a prominent passage in the text, I found this statement particularly poignant. There are lots of "gurus" out there teaching techniques in daily life that are so focused on evading techniques. For example, there are lots of "experts" advocating financial savings as a way to attain financial independence. However, I have never met or heard of anyone who "saved" their way to financial riches. I seriously doubt that teaching people how to financially "evade" and "retreat" by saving can really make some one wealthy.

There are principally two ways to improve one's financial circumstances. One way is to make/earn more money. The other is to save more money. However, one of these paths can be practiced in an infinite fashion. The other is limited. You can only "save" so much. You can't "save" more than 100%. However, you can make/earn an infinite amount of money. If you focus entirely on saving, cutting back, living on less, you eventually reach a point where more saving can't help you.

For example, if you make $50,000 a year, then you can theoretically only "save" up to $50,000 per year. At this point, you cannot improve your financial position any further because you have "saved" one-hundred percent of what you make. On the other hand, if you instead focus on making more money or earning more money, you can exponentially improve your financial circumstances. If you focus on making more money you could make, say, $500,000 per year or ten times what you could have saved! In the first scenario your maximum savings in $50,000. In the second scenario you maximum earning is $500,000. Even if you saved nothing, and perhaps spent twice as much as you saved in scenario one (or $100,000), you are still left with a $400,000 net profit. Which of these scenarios would you rather participate in?

A teacher once said to me, "You can't be in growth and fear at the same time." That is, you can't both be in a state of expansion and contraction simultaneously. I wasn't completely certain that I agreed with him at the time. But as the years pass and my experiences deepen, I have come to recognize that he may, indeed, be right. By learning how to focus on expansion, instead of contraction, I have learned that, paradoxically, expansion is often the best form of protection.

As Musashi discusses, if you focus on evading and retreating (what I see "saving" as) you spend your time and energy on a very limiting endeavor. You may become exhausted retreating/saving and then wonder why you can’t get ahead in life. This is why I love Aikido. Instead of crouching down, hunkering down, covering up, and protecting oneself when attacked, Aikido teaches us to expand, to grow, to become like a giant tidal wave and drown out any threat. I equate this by "making money" instead of "saving money." The truth is, if you make enough money, the size of your expenses is virtually irrelevant. So if you are going to spend your time and energy trying to improve yourself (in this analogy, your financial circumstances), do so by growing what you have and what you do. Don’t try to horde what you have. Don't try to just save.

"Twisting, bending, and jumping are completely useless for cutting the enemy.
In my Strategy, the body and mind are straight, and the enemy
should be made to twist and bend."

Translation: Stick to your fundamentals. Focus on results, not busy-ness. Don't confuse flashiness for sophistication in martial arts or in daily life. Also, in daily life, don’t confuse busy with effective. Don't confuse busy and energetic as successful. These are not necessarily the same things.

I am always amazed at how busy, yet unproductive some people are. These people "have no time" for things they say are important to them, yet they don’t seem to be making much progress in life. Everyone on this planet gets 24 hours per day. We all have the same time. We simply choose to spend those 24 hours differently from one another. In my experience, those who are extremely busy often need to sit still, breathe, calm themselves and re-evaluate how they are spending their time. If you are extremely busy, you had better be getting the results you want in life. If you're not, you have to make some changes.

Some people make $5 per hour and some people make $5,000 per hour. It is exactly the same amount of time between these two people. It is just that one person has chosen to spend their time differently than the other person and that is what accounts for the difference between these two people. If you feel like you are twisting, bending, and jumping through your life and are frustrated with the results you have (or don't have), then perhaps you need to reevaluate the way you are choosing to spend your time. Remember: nothing else matters but results – whatever they may be. Personally, I find myself reevaluating my own time and choices several times each year.

"Thinking about approaches will put you in a position waiting to be attacked…
In the Way of Strategy, you must always take the initiative."

The reason why we practice our Aikido techniques thousands of time – over and over again is to program our nervous systems to respond to situations instinctively. Often, on the mat, Aikido instructors will say, "Stopping thinking, and just do the technique." Japanese might refer to this as "mushin" or having no mind-ness. Thinking when you should be responding locks up the body and creates paralysis, or at the very least stagnation. You cannot be in your head and in your body at the same time. It must be one or the other, unless, of course, you have successfully integrated the two, which very few people in our society have. This is where the phrase, "He who hesitates has lost," comes from. Hesitation is a conflict between mind and body. Thinking is the wrench tossed into the gears of a body machine. We remove thinking from our lives through daily practice and endless repetition. The removal of thinking is what I believe causes the profound stress relief experienced in Aikido class. We can take this off the mat and into our daily lives as well.

"In my Way, I have the spirit of approach-no-approach,
which means no approach needs to be taken."

This philosophy is very reminiscent of Taoism, which Musashi certainly had been exposed to. To me, this spirit reminds me of a favorite epigram of mine from a famous doctor, "Do what is right, not expedient, and wash your mind of all compromise." This is how we run our Aikido dojo in Castle Rock. We operate the way we feel is right, not necessarily expedient, popular, or common. We do not employ approaches or techniques. We simply be. And, we believe this is why we continue to attract students from up and down the front range of Colorado. I try to take this similar approach in other areas of my life and I am steadily producing similar results. We do not employ "techniques" or "strategies" but merely "be" who we are and "offer" what we offer. As a result, we attract the most wonderful people to train with us. We cannot express enough how rewarding it is to us to produce these results simply by doing what we believe is right.

"If you choose one place to fix your eyes, you can become confused,
and your art of strategy will be compromised."

This has been touched on in previous chapters. If you stand still, the world will pass you by. To remain is to regress, to improve is to progress. There are many sayings that reflect the same sentiment. But, in essence, if we become too fixed on a single system, a single method, and fail to evolve we will inevitably fall. Life is motion. Change is constant and inevitable. Keep moving. One, static vantage point will always have disadvantages and will eventually produce compromise.

"Speed is not an aspect of the Way of Strategy…
A man who masters Strategy does not appear fast."

A friend of mine in a financial mastermind group I once participated in shared with the group, "Sometimes slow is fast." What he meant by this is that if you push too hard to be too fast at something you often end up stagnating the process and actually slow down your progress. For example, let's say you go out on a date with a man or a woman and within 30 minutes of the date you turn to the person and say, "Will you sleep with me?" There is a good chance that will be the end of the date and there isn't likely to be another one with that person. Pushing too hard, saying the right thing at the wrong time, and being too eager to succeed, often leads to an unattractive sense of desperation, which ultimately slows your progress. So remember, sometimes slow and steady is superior to fast and erratic.

"Even an unskilled runner may run all day, but without going very far."

This touches on what we discuss earlier about the difference between efficient and effective, and is also very similar to the above discussion regarding speed. Still, it's a good quote.

"If you do try to cut quickly, you will fail to cut at all."

Speed is not necessarily a virtue. In Aikido, force is not a virtue, but power is. Many students stall in their training because they keep trying to "force" techniques instead of patiently learning the physics and mechanics of each technique. The irony is that so much less "work" is required if you don't force each technique. This, of course, holds true for many things in life.

"In this world, if you are in the mountains, and you wish to go further into the depths
of the mountain range, you will come out through the entrance again!"

This quote I found particularly humorous, as I think Musashi intended. It reminded me of a riddle I learned in elementary school: If you run directly into the center of a forest, how far can you run until you are no longer running into the forest? The answer, of course, is half way – because after that, you would be running out of the forest! Here Musashi tries to disillusion students from thinking that there are deeper layers and deeper worlds to the martial arts. He deemphasizes what he calls "interior" and "exterior," or secret traditions. He says, "…in combat, there is no such thing as dueling on the surface or cutting and opponent’s interior." What I think he is trying to say is that there are no shortcuts or secret tricks to learn martial arts. It takes one and only one thing – diligent training.

Read Part One - Introduction to Book of 5 Rings
Read Part Two - The Earth Book
Read Part Three - The Water Book
Read Part Four - The Fire Book
Read Part Five - The Wind Book
Read Part Six - The Void Book

The Busiest, Most Energetic Grandpa in Castle Rock Happens to be an Instructor at Castle Rock AIKIDO

2009-10-05T11:14:00.008-06:00

Sixty-six year old Tip Harris is one busy grandfather. He retired from a long career with Walgreens several years ago, but certainly has no intention of slowing down. Several times per week Tip gets up before dawn to go teach 5:45am martial arts in Colorado Springs. Then he spends his days working for a garden and landscape company. When he's done with that, he drives over to Castle Rock to, again, teach evening martial art classes at Castle Rock AIKIDO, a traditional Japanese martial arts program exclusively for adults. On weekends, Tip can often be found attending one of his wife's orchestra concerts, doing upkeep on his vacation property in the mountains, or chasing around his grandchildren. Where in the world does this man get all this energy and vigor? Apparently, there is a secret.

Tip attributes his abundant energy and continued flexibility and agility to his 25 years practicing a Japanese martial art called Aikido (pronounced 'eye'-'key'-'doh'). "It's simple, really. If you don't ever stop moving, your body doesn't get stiff," says Tip. Aikido is a fun, sophisticated martial art that teaches you not just how to defend yourself, but how to produce peace, relaxation, and balance inside yourself by learning to connect with your body. This balance produces energy, agility, and strength. It also helps keep the body free of pain. "It is all about finding your center and learning how to use it to your advantage," says Tip. "Aikido has nothing to do with strength you may or may not yet possess. It is all about body position, leverage, and focus."

In the art of Aikido adult students of any age learn how to do things that they didn't know they were still capable of. "We spend a lot of time teaching people how to fall and roll safely. Many adults haven't done things like somersaults in 20, 40, even 50 years and they are absolutely terrified of relatively benign things like falling down or slipping on ice," explains Tip. "We slowly and carefully teach people how to wake up their bodies and show them that they don't have to grow weak and stiff as they get older."

Visitors to Tip's classes in Castle Rock are often amazed to see that Tip doesn't just passively stand there on the sidelines and instruct. He fully participates in class and does all the techniques, falls, and throws with the students. During the warm up he is often performing splits and in class he often takes 6 foot long dive rolls and breakfalls that boggle the minds of students half his age. He is living proof that Aikido helps keep your body, mind, and spirit young and strong into your 40s, 50s, 60s, and beyond. "I hope I am a good example of that. People are often stunned to hear that I didn't even start practicing Aikido until I was forty."

Surprisingly, Tip is not all that unique. The Founder of Aikido, Morihei Ueshiba, vigorously trained Aikido into his late 70s. A quick search for "Aikido" on YouTube.com will bring up dozens and dozens of videos of men and women in their 60s, 70s, and even 80s practicing Aikido with such intensity and power, you'll start to doubt your eyes.

"Tip Sensei is a real inspiration to many of the students here in Castle Rock, not just physically, but, in a martial arts sense, spiritually, too," says Aikido student, Tim Keating, age 50. "Most people Tip's age tend to retire from life. Tip shows us that there is so much more to be had." Tim Keating lives in Castle Pines, but is the owner of a California mountaineering business, SWS Mountain Guides ( http://www.swsmtns.com%29,%20which/ takes people on mountaineering trips all over the world. "In my business, it is imperative that I stay healthy and fit so that I can keep climbing mountains with my clients. I know that practicing Aikido with Tip Sensei will help me maintain that fitness level. Plus, it's a lot of fun!"

If you're 30, 40, or 50 something and are starting to complain about how tired, old and stiff you are getting, you might want to come watch Tip Harris practice Aikido. It might make you reconsider a few things about getting older. And, who knows? Maybe you, too, could create a younger, stronger, more energetic self! Visit http://www.craikido.com/ or call (720) 221-3665 for more information about Tip's classes at Castle Rock AIKIDO.

Castle Rock AIKIDO Celebrates One Year in Their NEW Aikido Dojo Facility!

2009-09-25T06:46:00.004-06:00

July marked the one year anniversary of Castle Rock AIKIDO's purchase and renovation of their new 2400 SF facility on Caprice Court in Castle Rock.

It was a long, labor intensive journey, but well worth it! CLICK HERE to view a photography journey from a dirty, furniture manufacturing warehouse to our beautiful Aikido training facility.

Without a doubt this new dojo has greatly contributed to the rapid growth of our school and of the other programs in our facility such as the Iaido Samurai Sword program and Zen meditation classes. Thank you to all the students, contractors, and others who helped make this building such a wonderful place to train.

CLICK HERE to view the renovation process.

Ukemi: The Other Half of Aikido

2009-09-24T13:54:00.005-06:00

by Pat Musselman Sensei

Ukemi (pronounced 'oo'-'keh'-'mee') is defined in many different ways, but the common theme among all definitions has to do with receiving and falling. Many times it is simply referred to as "the art of falling." In my opinion it is a mistake to simply think of ukemi as falling down. If we break down the word itself we find that 'uke' (the person being thrown) means "to receive," and 'Mi' means "through the body." Therefore, I like to think of ukemi as just that; receiving through the body. In general terms, we all recognize ukemi as tumbling and falling. It is a method of protecting our bodies as we fall from an Aikido technique applied by the thrower or 'nage' (pronounced 'nah'-'gay'). In reality, ukemi is so much more than just falling down.

If we consider that roughly half the time on the mat we are uke and the other half nage we see just how important ukemi is. Ukemi is 50% of our training! Many times we only consider our turn as nage to be important for our development. This thinking couldn't be further from the truth! Proper ukemi practice is an essential part of training that is often overlooked. Ukemi helps us with spatial awareness. It also provides crucial information about the technique being practiced. If we change our perspective from just being a training dummy, to being a receiver, we gain more insight about the technique. Developing good ukemi skills is also very important because it prevents injury and serves as a gateway to more advanced techniques.

There are many different styles of ukemi. Just like everything else in Aikido, it will alter slightly from one person to the next based on their particular style and body type. The fundamental principles of ukemi stay the same. First and foremost we must protect the head and spine. No matter what your ukemi looks like, if you can get up off the floor without injury you are on the right track. The way we protect ourselves is by eliminating the corners of the body. The goal is to make our bodies round so that we blend with the mat as we land. Finally we must stay relaxed and breathe through the roll.

There is another very important aspect of ukemi which is often overlooked and that is the "art of attacking." As uke we must be 100% focused on the moment. It is easy to allow other thoughts to enter our mind during ukemi. This is especially true if we treat ukemi like wasted time between turns being nage. As uke we must commit ourselves completely, both mind and body, to the role as attacker. Once uke attacks he/she needs to follow through. The common problem is that many times we are attacking in slow motion and we know what technique it coming. If we loose focus this may cause us to alter our attack and our body's response to the technique. It is important that we don't input unnatural movement or fall prematurely.

Perhaps the biggest obstacle to overcome when learning how to take ukemi is fear. This is a very natural response to something which we know has the potential to cause us pain or injury. As uke you should never hesitate to communicate to your nage that you are uncomfortable falling from a particular technique. With that in mind uke should remember to never attack faster than he/she can fall, and nage should always take into consideration the experience level of their uke. Ultimately, through continued practice and repetition we develop muscle memory and uke no longer has to mentally prepare for a fall. Once this level is achieved ukemi becomes as simple as going with the flow.

A final thought on ukemi is this: Never take an opportunity to train for granted. The idea that our training doesn't begin until we break off into partners and practice as nage will severely limit our ability to grow as Aikido students (Aikidoka). Most of us have such a small amount of time during the week to actually spend in the dojo. When we come to the dojo we need to take advantage of every moment to hone our Aikido skills. The moment we step foot on the mat we need to turn off all of life's distractions and be totally focused on the training at hand. Don't waste this opportunity. We must make the most out of every moment.

Try an Aikido class for free.
Castle Rock AIKIDO, a Japanese martial arts school exclusively for adults
www.CRaikido.com

720-221-3665

Why is it that we bow so much in Aikido class? What does it mean? Aikido Q & A

2009-09-24T13:49:00.007-06:00

Q: Why is it that we bow so much in Aikido class? What does it mean?

A: I have been asked this question often. I think the simple answer is that it helps develop a correct attitude of respect in all things we do, both on the mat and off.

Aikido is not a sport. It is a discipline or an educational process for training the mind, body and spirit. A correct attitude of sincerity and a proper atmosphere are essential to the learning process of Aikido.

When we enter or leave the practice area of the Dojo, we always bow respectfully (either standing or kneeling) towards the front of the training space or Shomen. At the beginning and end of each class, we also bow to the Shomen and then to the Sensei. After receiving instruction from the Sensei, we bow to the Sensei and then again bow to our partner as we start to practice the demonstrated technique; and we bow again to our partner when the practice to the technique ends.

This may seem like an awful lot of bowing, but it is simply showing respect to the teachings of O-Sensei, to our Dojo, our Sensei and each other. It helps create a positive atmosphere of harmony and respect.

The words spoken at the beginning and end of class and at the beginning of practice between the students and the instructor also reinforce this respect. "Onegai shimasu", when spoken by the student loosely translates as, "Please give me your instruction." When spoken by the teacher it means, "Please do what is expected of you."

The words, "Domo arigato gozaimashita", spoken at the end of class by the students to the instructor loosely mean, "You have my respect and gratitude for what you have taught us." This is a most respectful way of saying thank you.Bowing helps create this essential attitude of respect which is necessary to properly practice and develop your Aikido. See you on the mat!

The Last Samurai of Martial Arts

2009-09-24T13:35:00.005-06:00

On Wednesday, January 28th, Kei Izawa Sensei of Tanshinjuku Aikikai in Louisville, Colorado lectured to a crowd of nearly fifty on the last samurai of martial arts and Founder of the art of Aikido, Morihei Ueshiba. The one hour lecture was sponsored by The Center for Asian Studies and the catchy title, no doubt, contributed to the excellent turn out. Mr. Izawa, or Izawa Sensei as we know him in the Aikido community, was introduced by a lengthy and impressive docket of both business successes and Aikido credentials. Perhaps the most recent of which was the publication of the new English translation of Osensei's biography: A Life in Aikido, The Biography of Founder Morhihei Ueshiba by Kisshomaru Ueshiba, published by Kodansha International.

Izawa briefly chronicled the early life of Morihei Ueshiba, his upbringing, education, and early martial studies. Izawa began by contrasting the typical upbringing of a child born to the post-feudal samurai class with that of the more humble farmer's class of Morihei Ueshiba. The point of this comparison was to illustrate how Osensei transcended the social implications of his lower class and became a man of tremendous national prestige, respect, and reverence - a testament to him living the principles of Bushido.

Even after Japan's governmental restoration of the late 1880s, the samurai class was still regarded as the most esteemed class, follow by farmers, artisan and craftsman, and finally merchants. Perhaps in stark contrast to American values of the Gilded Age and even of today, merchants of Japan were considered the lowest of all classes. Despite all of this, Ueshiba became a man of overwhelming significance, and arguably, the last samurai of martial arts, in his country and around the world by living the principles of which he taught for many decades.

Izawa briefly reviewed the seven virtues of Bushido, which is the Japanese samurai's code of conduct. This code of conduct is considered by some to be analogous to that of medieval, English chivalry. Rectitude, Courage, Benevolence, Respect, Honesty, Honor, and Loyalty are frequent interpretations of Bushido's virtues and were first articulated in the English language by a Japanese national named Inazo Nitobe in 1899.

Nitobe was a fascinating personality in Japan's history, in part, because he was raised and educated in Japan as a Christian, which gave him a unique perspective on East-West relations. His classic text, Bushido: The Soul of Japan will be reviewed in a series of articles to appear in future issues of the Dojo News and on the Castle Rock AIKIDO web site.

Like many successful people, Ueshiba was plagued, it seemed, by a multitude of career failures until his late 30s. While at first I found this surprising, I then remembered that success author, Napoleon Hill, in his classic 1939 text, Think & Grow Rich!, articulated that most people do not experience any real success in life until after their 40th year. It was around this time that Ueshiba began to integrate his martial skills into an early version of what we know today as Aikido.

"Aikido can be very difficult to describe in words," Izawa said. "But, it's really about diffusion, instead of defeating." Izawa then illustrated Aikido by playing two videos of Ueshiba filmed at different times in the Founder's life. The videos demonstrated how Morihei Ueshiba evolved from a more brutish martial artist in his late 30s to a more gentle martial artist in his late 70s. As can be readily seen by the two videos, what did not diminish over the decades was Ueshiba's power. In fact, it could be argue that his power continued to expand into his elder years.

Izawa had the opportunity to demonstrate his own use of Aikido philosophy during his lecture when a computer incompatibility issue initially prevented him from showing the audience from viewing the two videos he brought with him and were an important element to the presentation. But, as Aikido philosophy teaches, we must learn to adapt to our ever changing environment, blend with the challenges we are faced with, and redirect the energy of any given problem or set of circumstances to a positive outcome. Izawa quickly petitioned the audience for a Macintosh laptop.

One young student happened to have a Mac in their back pack and quickly volunteered its use. Within 5 minutes, Izawa was back up and running with his presentation. Considering that the lecture's content involved the philosophy and practice of Aikido, it seems appropriate to see such a non-martial application of its philosophy right there, on the spot. There was something overwhelmingly charming about the technological glitch and its prompt resolution. It seemed to add a true sense of authenticity to the subject matter being discussed.

What was so nice about the lecture is that there was no "angle" or "pitch" attached to it. Izawa was there simply for the pleasure of sharing his hard work of translating this Japanese text to English, and to share his experiences in doing so. One question from the audience inquired as to whether or not Izawa experienced some challenges translating from Japanese to English. Izawa responded that there were times when translation posed a challenge. There are so many elements of Japanese communication that do not possess a literal translation to English, or if they do, the notion initially intended by the author is lost in the literal translation and, therefore, some editorial license was needed.You can order the book through Amazon.com by clicking HERE

Zen with Len: Change Your Mind

2009-09-24T08:59:00.007-06:00

by "Kensho" Len Silverston
Instructor, Mondo Zen Meditation
Student, Castle Rock AIKIDO

Since Aikido is about developing the mind and body, how interested are you in "changing your mind?"

As conditioned human beings, we often do things that do not make sense. My Zen teacher, Roshi Jun Po, refers to this phenomenon as the "hysterical historical." When someone insults us or says something that we do not like, our conditioning may lead us to anger, shame, judgment, violence, or repeating the insult many times in our mind, even though the person only insulted us once! Our minds are often conditioned to react, instead of respond intelligently.

If instead of reacting unconsciously, as we often do, we train our minds to respond with a combination of wisdom and compassion, we can completely and positively transform our lives. Is this possible? Gautama the Buddha, frequently taught that "experience, itself, is the great teacher." In my experience, while substantially changing one's mind is very difficult and requires a great deal of practice, it is possible, and it is the most worthwhile thing one can do. In my life, I changed my mind and the way I think, and my life has been transformed. I have transformed my life from having very frequent and long states of depression, to hardly ever experiencing depression, having a relationship where my wife was just about to leave me to a wonderful, strong, peaceful and intimate relationship with this same wife, and from being a stressed workaholic to living in a much more balanced way, while still enjoying professional success. My point is that we can change our minds!

So how can we change our minds? So how can we change our minds? There are many ways. The Hoffman Institute provides a powerful program, framework, and toolkit of effective techniques that help us identify and transform the patterns in our minds . Dr. John DeMartini has numerous program such as "The Breakthrough Experience" that provides a method to recondition our mind by "collapsing" negative thoughts which zap our energy.

Vippassana meditation is a technique that helps us to see things as they really are, not how we want them to be and "aims for the total eradication of mental impurities and the resultant highest happiness of full liberation." Zen is a school of Mahāyāna Buddhism offering a form of meditation called "Zazen" that is designed to "calm the body and the mind and experience insight into the nature of existence and thereby gain enlightenment (satori)."

Hollow Bones is a Rinzai school of Zen that offers a way to change the mind called "Mondo Zen," which involves a dialectic protocol of koans (questions) designed to liberate us and has two parts of "Awakening to Clear Deep Mind" and "Transforming Your Disturbing Emotions." Techniques such as "Kouk Sun Do" and "Qi Gong" are designed to build chi and balances our mind, body and spirit, thus changing our minds. I have mentioned these in particular, since these are some of the techniques that I have personally used to change my mind. There are countless other schools, techniques, forms of meditation, and teachings that can help us change our minds.

What do these techniques share in common? They all focus on awareness, and more specifically, becoming aware of our conditioning, so that we can stop reacting, transform ourselves, and become more conscious, allowing us to think and act more wisely. We, as human beings, live a great deal of our lives unaware of important things, for example, how our minds work.

If you would like to learn about and practice ways to "change your mind", come to a "Zen With Len" held at Castle Rock AIKIDO in Castle Rock CO. For current schedule, visit: http://www.craikido.com/Zen_Meditation_Classes.html