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Old 03-10-2012, 09:11 PM   #82
Dojo: Aikibodo
Location: Arcata CA
Join Date: Jun 2008
Posts: 150
Re: Morihei Ueshiba, Budo and Kamae

Howard Popkin wrote: View Post

So here goes -

Watch 0:39 -

If he was using internal power, there would be no need for tension in his face, clenching teeth, etc...
When completely successful nage is always at ease above his center, this everyone already knows. You're right I almost did lose to the Tengu in that video, but at least they didn't knock me over. They tore a ligament in my shoulder once when I was too stubborn to accept kaeshi waza and take ukemi.

How many Aikidoists here have fought any Tengu, let alone even begun recognizing them? O Sensei fought them many thousands of times, despite never being filmed. I've fought them over a thousand times. When done correctly fighting's impossible because you actually become the Tengu. Careful not to stare too long at them or me though, the whole point of facing them in the first place is to release them until they're needed again. There' many people in the world, cut off from the Infinite to no fault of their own, unable to express their Tengu subjectively as nage. Instead as unconscious uke, by definition, they misplace them objectively onto the world with disastrous effects in infinite-wanting magnitudes, little wonder we've culminated countless converging catastrophes, some of which I've posted on. Insanity isn't incidental, aberrational, or a ‘manageable cost' in our destruction of Gaia, it's the primary cause and condition.

related excerpt ::::

Under the sway of dualism, we have essentially sought to divide the world into two parts, one infinite and the other finite, and then to live wholly in the latter which, because it is finite, is amenable to control. We are like the frog who jumped into a well and, unable to see anything else or remember the vast world beyond, declared himself suzerain of all the universe. Our lordship over nature is at heart an egregious self-deception, because its first step is to attempt nature's precipitous reduction, which is equally a reduction of life, a reduction of experience, a reduction of feeling, and a reduction of being: a true Faustian exchange of the infinite for the finite.

This reduction comes in many guises and goes by many names. It is the domestication of the wild; it is the measuring and quantification of nature; it is the conversion of cultural, natural, social, and spiritual wealth into money. Because it is a reduction of life, violence is its inevitable accompaniment (actually I can think of no better definition of violence than the reduction of life); hence the rising crescendo of violence that has bled our civilization for thousands of years and approaches its feverish apogee as we conclude the present wholesale destruction of entire species, oceans, ecosystems, languages, cultures, and peoples.

Because our demarcation of self and other is a false one, the violence we commit upon the other is actually committed upon ourselves. Here again we find a warning from some of our most venerable spiritual teachings. The doctrine of karma states that the effects of our actions are inescapable, that what we do to others we do to ourselves. Yet, characteristically, our religious institutions twist it to mean, "Be good or you will be punished." The Golden Rule works the same way. Since its original meaning, "As you do unto others, so you do unto yourself," is incoherent nonsense to the dualistic mind, we have perverted it into a rule, a standard of behavior to strive toward. Originally, both the doctrine of karma and the Golden Rule were mere statements of fact based on a different conception of self.

The statement "Love thy neighbor as thyself" (Leviticus 19:18, Matthew 22:39, and elsewhere) falls victim to the same dualistic misinterpretation. Instead of a rule, we might construe it as a simple statement of fact: As you love your neighbor, so do you love yourself. Self and neighbor are not actually separate. Jesus was not going around uttering simple moral platitudes. However, as he was speaking to people immersed in the myth of the separate self, it is no wonder that his teachings were immediately misinterpreted and written down in their current form. The prescriptive and proscriptive forms of spiritual teachings—that is, the do's and don'ts—coincide with the institutional interests of the political powers that coopt all religious movements from the moment of their founders' deaths, if not before.
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