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Old 03-07-2012, 07:34 PM   #67
Dojo: Aikibodo
Location: Arcata CA
Join Date: Jun 2008
Posts: 150
Re: Morihei Ueshiba, Budo and Kamae

Lee Salzman wrote: View Post
What do you mean by contracted activation and decontracted activation? Please explain.
I've explained on an introductory level what contracted activation is and looks like, it's easily found using the forum's search function. Decontracted activation differs in that the connection with the infinite doesn't manifest vibration. Most of O Sensei's weapons and classical taijitsu were and are done in this manner, as the energy required is much lower. Our culture generally ridicules the Infinite and I expect no less in response to this post, irrespective of the overall tone of the forum which really is inevitable, of course it's had no choice in order to preserve our fundamental reality-negating myths.

Many people I know, including powerful martial artists, have told me their experiences with a traditional South American shaman were literally the hardest and most painful thing they've ever gone through. Shamans are well versed in holding space ‘within' the Infinite and when one is resistant, either partially or fully, either consciously or unconsciously, primarily to the intimacy, immediacy, and totality of the Infinite, of Reality, nothing short of absolute torture results. That this is common for beginners and advanced martial artists, shows just how disconnected we are from Reality. Aikido training, as O Sensei practiced, can provide the same doors but I'm under no illusion many Aikidoists would be better off beginning the healing process with the help of a traditional shaman(unfortunately their medicine is only legal in other countries) or equivalent experience. The painful irony being the majority have no idea, at least consciously, they even need healing as insanity, albeit ‘functional,' is rewarded and considered healthy in our society.

related excerpt ::::

Paradoxically, the same principles of mechanism, reductionism, and determinism that promise certainty and control also afflict us with feelings of powerlessness and bewilderment. For when we include ourselves among the Newtonian masses of the universe, then we too are at the mercy of blind, impersonal forces that wholly determine our life's trajectory. In the ideology we inherited from the Scientific Revolution, free will, like all the other secondary qualities, is a mere construct, a statistical approximation, but not fundamentally real.

To recover meaning, sacredness, or free will apparently requires dualism, a separation of self out from the deterministic laws of the universe—an ultimately incoherent solution which alienates us all the more. Yet the alternative is even worse: nihilism, the Existentialist void—philosophies which, not accidentally, emerged at the peak of the Newtonian World-machine's reign in the early 20th century. This worldview so deeply imbues our intuitions and logic that we can barely conceive of a self that is neither dualistically distinct from matter, nor a deterministic automaton whose attributes of mind or soul are mere epiphenomena. Prior to the 20th century, these were the only alternatives science presented us, a bleak choice that remains with us today like a burr in the shoe and will continue to generate existential unease until the day comes when we finally digest the ramifications of 20th century science.

This choice reflects an apparent incompatibility of science and religion. Intuitively rejecting the "deterministic automaton" of science, evangelical friends of mine choose instead to disbelieve vast swaths of science—all the physics, biology, archeology, paleontology, geology, and astronomy that conflicts with the Biblical story of creation. Meanwhile, scientifically-oriented people occupy the equally unenviable position of denying their intuitions of a purpose, significance, and destiny to life. I often detect a wistfulness in self-described atheists, as if they wished there were soul, God, purpose and significance—Wouldn't it be nice!—but that unfortunately, sober reason dictates otherwise. Sometimes they cover up this wistfulness or sense of loss with an aggressive display of self-righteousness along the lines of "I can handle the merciless truth, but you need to comfort yourself with fairy stories." Others are aggressively cynical and reflexively derisive. The emotions, anger and sadness, that underly these responses arise from the monstrous robbery I describe above. Again, this robbery is not the removal of God from Heaven—it is the removal of divinity from the world. Whether God has been removed to Heaven, as by religion, or extirpated altogether, as by science, matters little.
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