aikido in jogjakarta

One spirit
Four souls
Three elements
Eight powers

Dobun (instructive principles) by Morihei Ueshiba.
As taught by Sadao Takaoka Shihan, Wakayama Aikikai dojo
Original translation by: Haruko Kado
Recompiled in English by: K.C. Brodbeck
Parts taken from Aikido Newsletter 2/10/1974
Mototsumitama (literally translated as the Great Basic Metaphysical Substance of being) of the one spirit, four souls, three elements, and eight powers, make up the Great God. The Great God is the living infinite mother who has spread spiritual and physical prosperity throughout space.
Space was once empty, with no Heaven and no Earth. Suddenly a pinhole opened up in this empty space. This pinhole was the very origin of existence. From this hole, Ki of the Great God, which was finer than steam, smoke or mist, gradually came forth to form a circle which surrounded the pinhole and gave birth to the Kotodama of Suu. This birth was not only the birth of the physical world, but of the spiritual world as well.
The universe then began its natural respiration taking a deep breath of expansion, and as it expanded sound flowed from it. This original sound was the kotodama Suu. Suu then continued expanding in four directions and formed a pulsating circle. When Suu has developed it turns into U. The constant work of Suu produced the kotodama U.
The kotodama U, which is the origin of spirit as well as substance, divides into two and works as opposing forces which function independently. Each of these two functions has its own Mitama (spirit). One of these forces flows up and generates the kotodama A, while the other function falls to Earth and creates the kotodama O. With A going up and O going down an opposing force is created, and held together by Ki, an attraction is formed.
Takamagahara ( high planes of heaven ) represents the universe. It teaches us what the law and order of the universe should be and how the gods reside within it. Everyone s family represents Takamagahara and each individual has Takamagahara within him\herself. All the elements of this universe constantly breathe and flux and live every moment of our lives. In other words, Takamagahara is the great celestial globe which has successfully accomplished its formation and wishes. It is the very origin of creation of heaven and earth. To come to understand the wishes of Takamagahara and pursue the tasks of the gods to satisfy their will is Aikido.
Clarify the Ki of space, the Ki of the self-curdling island (Onogorojima), the KI of the universe, and all the ways which mitama come into your body. Make all the breathings of the universe match your own. Use these lines as the law, and make them accomplish the mission of the universal heaven. The basic principle to pursue in each direction is called Aikido.
Aikido should be the doctrine endowed by god to clarify the workings of the universe. The past, the present, and the future are the routes which the universe should follow. This includes the human body, as it has the universe within it. Purify the universe and harmonize it with the three worlds of the manifest, the spiritual, and that of the gods. Following this continually is Aikido.
The core of the universal dynamism consists of 75 sounds. Each one of these sounds obeys three rules: triangle(Iku-musubi), circle(Taru-musubi), and square(Tamatsume-musubi).
The kotodama, A, O, U, E, I, manifesting the mind of the Founding god( Kuni no Katachi no Kami), interacting with the neutral god (Toyokumo no Kami), the functions of the Five gods came into being.
When the eight powers interact with each other, the light, pure ones went up to the heavens, and the heavier, impure ones fell to the Earth. Each time the heavens and the Earth interacted, some functions fell to Earth, expanding it. This was done by the god of Tamatsume-musubi. With the three elements, Iku-musubi, Taru-musubi, and Tamatsume-musubi, influencing the process, the universe grew and continues to grow today. Aiki is this interaction and use of kotodama. It is the one spirit, four souls, three elements, and the eight powers.
One, two, three, four, five, six, seven, eight, nine, ten, one hundred, one thousand, one million, and the great Mitama of all These words represent the one spirit, four souls, three elements, and the eight powers. Ueshiba Sensei never failed to recite these words in his prayer before and after Aikido practice in order to teach us to assimilate ourselves within the universe. By doing so, we can produce techniques which make the three elements visible in the manifest world. Wishing for world peace, Ueshiba Sensei always preached that human beings are also a part of the universe.
The Three Elements
Ueshiba Sensei told us in his Dobun that the Three Elements are gas, liquid, and solid. After studying this for a long period of time, I came up with my interpretation for this. I think that these three elements are three stages. When O Sensei said gas, he wanted to tell you to match your breath with that of your opponent. Liquid indicates that you should absorb your opponent s strength. Solid implies that you should use your breath and perform the technique. In other words, in the gas stage we should lead our opponents with our Ki. In the liquid stage we should assimilate ourselves with our opponent. In the solid stage we gradually apply ourselves in the desired directions to complete the technique.
The Four Souls
Historically in Japan four separate aspects of functions of mitama have been recognized. The first is Kushimitama, or the heavens, which give light to all things in order to purify their KI. The second is Sachimitama, or the Earth, which lavishly provides and never expects anything in return. The active and valiant Aramitama, or fire, is indispensable for any type of development. The harmonious Nigimitama is the water that can flow anywhere and rules the Earth.
The Eight Powers
The eight powers are always contrastive to each other. Moving force and stopping force, dissolving force and curdling force, pulling force and releasing force, joining force and separating force, work actively in the universe to sustain life and the Earth. This is also true within ourselves, as we are part of the universe and have a universe within our bodies. I draw an analogy from the Ken-zen-ichi-jyo sword tactics which were written in the twelfth century. In Ken-zen-ichi-jyo we learn that if an opponent gives you his full 100% attack, you should receive the attack with zero. If he gives you 90% then you receive it with 10. 80-20 70-30 60-40 40-60 30-70 20-80 10- 90 0-100. I believe this is much easier to understand than the definitions given by O Sensei If we meet 100% with 100% we end up with a 50-50 connection and we cannot proceed with the desired function.

Fire and water are two basic examples of the opposing powers. Fire naturally flows vertically, while water flows horizontally. Water puts out fire, and fire evaporates water.

Many people ask about Aikido with relation to religion. I don t believe in religions because I know that history has seen a lot of conflicts among religions which have caused many great battles. Instead I believe in the god of fire and the god of water. It is such a simple concept that I wish people all over the world could come to support the idea.

The final set of contrastive powers is positive and negative. When explaining these two forces I use the terms plus and minus.

Correct breathing is critical to using these forces effectively. Take a breath as you pronounce A, O, U, E, I. Try to let your body learn to breathe the kotodama, and not your brain. In doing so you will not need commands from your brain to move as quickly as possible.

In Aikido, zero (or nothingness) is necessary most of the time. Kokoro (heart and mind) is one thing while Ki is something else. Many people believe that they are identical, but it they are not. Heart and mind remain innocent for your entire life, while Ki is always fluctuating. You must purify yourself to become nothing. What you do in Aikido never fails to reflect the state of your Ki. If your Ki is clouded, you cannot accept or lead your opponent. I really hope that everyone can learn to master the Aikido that Ueshiba Sensei taught and lived.

http://www.aikidofaq.com/dobun.html

by Kip Brockett

After reading my article, “Bruce Lee Said What?,” David Connelly asked me to contribute to the Bruce Lee Central website, and particularly to the “Extracts and Interpretations” page. I am honored that he thought highly enough of my work to invite me here, and I hope that my investigations and observations are of interest to you as well.

Taken in context, the Tao of Jeet Kune Do has much to offer the avid JKD practitioner, as well as other martial arts enthusiasts. The thing to keep in mind is that much of this work is comprised of notes from various sources and was simply used by Bruce Lee in his studies. Many people know this. Many do not. That is why there are numerous apparent inconsistencies throughout the text.

For this month’s installment, I’d like to look at one of the passages under the heading, “Jeet Kune Do,” show the source, and examine the deeper meaning as it applies to the martial arts and Jeet Kune Do in particular.

The passage that I’d like to look at appears on page 13 of the Tao of Jeet Kune Do, and is as follows:

The tools, your natural weapons, have a double purpose:

1. To destroy the opponent in front of you – annihilation of things that stand in the way of peace, justice and humanity.
2. To destroy your own impulses caused by the instincts of self- preservation. To destroy anything bothering the mind. Not to hurt anyone, but to overcome your own greed, anger and folly. Jeet Kune Do is directed toward oneself.

First, let’s look at the source. As mentioned in my article, there is much material in the Tao of Jeet Kune Do that came from the book Zen and Japanese Culture by D.T. Suzuki. In the section titled, “Zen and Swordsmanship,” it is stated:

The sword has thus a double office to perform: to destroy anything that opposes the will of its owner and to sacrifice all the impulses that arise from the instinct of self-preservation.

At first glance, the passages don’t seem to have a great consistency between them, other than a few like terms.

“Double purpose” and “double office” are similar.

“To destroy the opponent…” and “to destroy anything that opposes the will of its owner…” are similar as well.

“…impulses caused by the instincts of self-preservation” and “…impulses that arise from the instinct of self-preservation,” I think, are too close to ignore.

But after reading a little further in Suzuki’s book, we see this sentence:

The sword comes to be identified with the annihilation of things that lie in the way of peace, justice, progress, and humanity.

And then:

… but the sacred sword of Mañjusri is not to kill any sentient beings, but our own greed, anger, and folly. It is directed toward ourselves, …

Now it becomes rather obvious that the passage in the Tao of Jeet Kune Do was pieced together from these fragments of text. But what significance does this have to the art of Jeet Kune Do?

Of course, this is all conjecture on my part, because who really knew what was in the mind of Bruce Lee? But I believe that Bruce Lee wanted philosophy to be a deep part of the art of JKD. This is put forth through his many personal notes, writings, and through the testimonials of his students. As Suzuki makes the point that Zen was an inextricable component of Japanese swordsmanship, so do I believe Bruce Lee wanted these same elements to be intertwined with JKD.

The idea that your weapons - either sword, hands, feet, etc. - serve a dual purpose, is to bring the art to a higher plane. They not only serve in a martial capacity to defeat one’s opponent, but also to be used as a means of self-discovery and enlightenment.

This type of thinking towards the martial disciplines is purely a “peace”-time derivative. In wartime, the luxury to develop the self is simply not practical or affordable.

Nonetheless, Jeet Kune Do is much more than an art designed to overcome an opponent. It is most definitely designed to do this, but this is only one aspect.

While the literal definition of “art” applies to the purely martial applications, artistic expression, in my opinion, is the domain of the development of self. As D.T. Suzuki states:

It is now the embodiment of life and not of death.

JKD lends itself beautifully to the process of self-discovery. Simple in execution - being comprised of only a handful of techniques - it gives the practitioner the chance to minutely explore the facets of each technique while at the same time, the artistic expression needed to “see” into one’s own self.

This passage from the Tao of Jeet Kune Do may not be in Bruce Lee’s own words, but he thought enough about the words to write them down and to adapt them to Jeet Kune Do. This says a lot, I think.

If you haven’t read D.T. Suzuki’s book, I encourage you to do so. I believe it will help you to understand much of the topic discussed here, as well as many other passages in the Tao of Jeet Kune Do.

http://www.martialdirect.com/articles/zenconnection.htm