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Peter A Goldsbury wrote:
Hello Jen, Many thanks for the response
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Hello Peter, and you are very welcome. Thank you.
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Peter A Goldsbury wrote:
In earlier posts you mentioned Motomichi Anno (Yes, I know you are one of the Shingu folks  ). I presume that when he visited you in CA, Linda Holliday translated from Japanese. |
Yes, it is true. Indeed I mentioned myself as one of the "Shingu Folks". I 'spose I would like to modify that comment, at this point, by saying, I have trained quite extensively within the Shingu lineage, as well as others. I had the opportunity to be a close student of Anno Sensei's ,during his extended stays, sponsored by the dojo to which I then belonged. During those stays I was( forgive my "not so humbly at the moment") his favorite uke. He would often use and choose me extensively for demonstrations. He also taught some of my children's classes and I was fortunate to share many meals and car rides with him. During those stays it was Linda Holiday who mainly translated, although I did have the additional benefit of hearing translations from native Japanese speakers, such as Yoshi Shibata,the head of the UCSC Aikido program. The translations were indeed different.
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Peter A Goldsbury wrote:
The UK has had a strong tradition of satire at least since the 18th century and so we gleefully poke fun at kings and queens, senseis and doshus, in a way that would be utterly anathema here in Japan. Then I came across the Far Side cartoons of Gary Larson. I lack the technical skills, but I would love to make a Far Side movie of a Hombu / IAF aikido meeting / seminar, but with cows or giant squids as participants--all being badly translated. (I think someone did something like this a few years ago, with seals.)
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Sounds really amusing. I'd buy it.
I think this a great place to spring from in terms of my experience with 'hearing' Anno Sensei. Funny enough, native people from this area(Cen Cal) are a bit different, like the English. We are not like the typical 'new age-y transplants' that seem to be springing up right and left. 'Non-native exotics, if you will. Native people here have a deep sense of satire and tend to take things in spirit and humor above literalism that is often forced down our throats. We have a belief system of our own, and that does involve hearing the essence, for want of a better phrase, of communiation. For example, when some people say, " Hmm,that's interesting." what they are really saying is, "Shut-up, I'm uncomfortable and I am afraid to say so." So, I get the humor/ cartoon aspect of your comments. Well said, if I may .
Back to Anno Sensei:
For me personally, and I'm absolutely sure this is not the case for many other people who were present at the time, the translations seemed to interfere in the spirit of the message that Anno Sensei was transmitting. I
felt what he was saying in both my body and my heart, and when I acted upon that inner ear and made the adjustments I felt he was asking for, he was soundly supportive. When I checked in later with people who were following his words, they matched very closely what I had dicerened. More in the heart and the movement than the literal. That was my independent process. I know many others
did not have this experience. Admittedly, I'm unusual.
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Peter A Goldsbury;226427So, as someone who has a foot in both cultures, I ask you: do you get the whole of what Anno Sensei tells you? The omote [B wrote:
and[/b] the ura? (If you say Yes, I shall be very suspicious  . |
Sounds loaded
But, here's my honest response. I never particularly relied on translations to 'hear' what Anno Sensei was 'telling me'. Since I was engaged physically with him, I relied on my body to absorb the teachings, both the hidden and the manifest. By doing it this way, which again is my native approach, I was able to allow him' in ' to the greatest of my capacity. His instructions to me, which were also sometimes communicated in writing, I endeavour to understand. Frankly, after years of form, I rely strongly on poetics and physical experience. But people often experience what I'm saying as ura, even in english.
I have many calligraphy that Anno Sensei has graciously awarded me. I meditate on their meaning even to this day. Some of the conceptual adjustments he instructed of me became both excruciating and perilous; I am still working them out. I believe this is relative to the interior aspect of the teachings and my openness to receive them. I suspect the Ura is involved in that. And I've got the scars to show it. But, in general, I guess I'm suspicious, too.
Anyhow, that's my stab at answering your great question.
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Peter A Goldsbury wrote:
I should add, by the way, that we held the demonstration at the IAF Congress last year in the Kumano Hongu Taisha. Have you been there? We used the site of the old shrine in Oyunohara, with its huge torii. The shrine has an atmosphere which is really 'electric', just like the shrine at Izumo, which I visit quite often. The demonstration was organized with the help of Hikitsuchi Sensei's Kumano Juku, so I was able to meet some of the Japanese members of the Shingu Folk group.
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How wonderful for you! I have not yet had the experience of such a visit. I would like to see it and see the Shrine of O-Sensei that already exists in Tanabe. You are very fortunate!
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Peter A Goldsbury;226427PAG. I think it is terribly easy in aikido to be at least twice as Roman as the Pope, if not more. This tendency afflicts some who have lived in Japan, but not long enough to discern and appreciate the [I wrote:
ura[/i]. And the ura is always there: you can never ignore it. In the Holy See that is the Aikikai Hombu, Terry Dobson was a Presbyterian, not particularly knowing or particularly perceptive (in a political sense), but a Presbyterian all the same. So he was eased out, with Kisshomaru's blessing.
But he had done his time in Japan and, from all I have read by and about Terry Dobson, I am still unsure to what extent he used his stay in the Hombu as a deshi as 'political capital' for his aikido activities after he returned to the US. Terry probably had more cause to use his stay in such a way than those who have lived in the Hombu for a year or two and then return home as someone 'specially trained by the Doshu' etc etc, when all they did was to attend classes fairly regularly. (I use the Hombu as an example, but this thinking can affect anyone who has spent some time in Japan specifically to train at some dojo or other.)
As for morals, well, if we confine ourselves to training, I think there is a difference between,
(1) "On the occasions when we meet and train, you lend me your body/mind in the dojo and I can treat it how I like--all in the cause of training," and,
(2) "On the occasions when we meet and train, you lend me your body/mind in the dojo and I have a duty to return it to you in a better state than it was before--all in the cause of training."
There is a large grey area here, but I suspect that many members here would think that we should train in Pattern (2). However, there are a number of people who believe that it is important to train according to Pattern (1). Why? Because they went through this experience themselves in Japan.
Then there is morality off the mat, which you alluded to in your post, but which I do not have the space to pursue here.
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Good thoughts. I believe morality off the mat is important to evaluate as more and more dojo sell themselves on 'off the mat aikido"rather then rigorous, structured waza.
If organizational morals are not lined up with principled, movement of practice, it's just another way to 'get over on people.' as we say in the vernacular. But that is a big topic and I'd love to continue it in a different thread or context. I hope you will engage. I like your outside the box way of dissecting these situations. There's something to be said for being independent.
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Peter A Goldsbury wrote:
Was this what you were expecting?
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Exceeded my expectations; thank you kindly, sir.