A beautiful element of Aikido is that it facilitates the resolution of conflict without compromising free will. In other words, it does not force another being—mentally, physically, or spiritually--into a position of oppression or duress. Aikido is a Martial Way that represents a philosophy that is not merely applicable to everyday life, but is the foundation of all life in the real world.
The natural world is reality. The natural world is directly created by something that has allowed processes to develop over time (evolve), establish, and give us existence. All parts of the natural world are real, because they contribute to the cycles and conditions that make it possible for all life to exist on the most fundamental level. Anything that is not found in the natural existence, does not contribute to the natural cycles and conditions, or is a detriment to natural cycles or conditions, is, therefore, not real. Even tangible things are not necessarily real. A car is tangible, but it is not real. A telephone, a book, an mp3 player, and a plastic cup . . . all tangible but not real.
Aikido channels reality in a way that neutralizes influences and anomalies to real cycles and conditions. These influences can either be positive or negative in essence, and Aikido will resolve them accordingly—in other words, positive and negative influences exist because of one another in the productive/destructive cycle, and the principle of Aikido is of being a catalyst that maintains a harmony in their co-existence. (The manmade concepts of “good” and “bad” however, are simply embraced by unconditional love and resolved to truth, not unlike crystals of salt or sugar being dissolved in a container of water.) As Aikido is governed by unconditional love, it, as all of nature, seeks an equilibrium that contributes to the welfare of all natural beings and conditions; this is the premise of natural law. There are infinite fluctuations of chaotic events, positive and negative, that create a net equilibrium of life, existence, or processes because nature seeks neutrality. Mountains erode over time by giving way to gravity and weather. Oceans crash against the shore by influences of gravity, temperature, weather, and the moon, while water seeks level and stillness. The cycles of nature perpetuate by random events, i.e.: a seed dropping, the wind blowing, rain falling; that facilitate a relative balance of biodiversity and function, which contributes to the holistic health of the entire Earth as an organism, and therefore to the Universe as part of nature. This applies to both the physical and the spiritual.
All life is conditional—if the sun shines, then plants will eat; if the water dries up, then animals will suffer--but the temperance that governs the equilibrium is unconditional, and must remain that way or there will be imbalance. In other words, nature is not biased; it simply is. The oceans, for example, are influenced by random conditions, but the results of these conditions resolve to create an opportunity for life. For instance, the ocean may crash against the rocky shore and create conflict, but the rocky shore embraces the conflict and dissolves to be the very foundation upon which the ocean exists. Aikido is everywhere, always.
To be unconditional means to be based upon indisputable truth, otherwise there exists compulsory subjectivity. Aikido is a response, whether mentally, physically, or spiritually, to any influence in a way that it strives to maintain harmony within all natural cycles based upon what benefits all of nature. If a positive influence is applied to me, as an Aikidoka, then a productive result would occur. If a negative or destructive influence is applied, then that must also be resolved to maintain a productive course that benefits the natural world. If my actions, however, were subjective or based upon beliefs that are not derived from indisputable truth, then I become a tyrant. I become a disruption.
If a person attacks an Aikidoka with words or fists because that person is angered by something, then it is the Aikidoka’s responsibility to make sure he is responding based upon a truth that benefits all life; otherwise, he is attempting to alter the free will of another with subjective influence. Likewise, if the Aikidoka attempts to change another’s actions or decisions based upon subjective emotions or beliefs, then he is again creating conflict by compromising another’s free will. Aikido neutralizes subjectivity in the real world. Our modern society, for example, exists in a way that compromises the welfare of the natural or real world. The natural world is subject to the ramifications of how our species lives, how we feel, what we believe, what we fear. As an Aikidoka—as a natural being--it is one’s responsibility to inform our species so that everyone can see the common, indisputable truth, which will allow everyone to make decisions that benefit all existence. The Aikidoka has no business spreading personal or subjective beliefs, as those beliefs cannot work for or include all of us.
If the truth that is represented by the Aikidoka is ignored or denied, however, then conflict still must be resolved based upon objective reality. In other words again, if the Aikidoka tries to sway one’s beliefs or manipulate one’s perspective with deceit or other questionable methods, then he would be attempting to control one’s actions by subjective means, thus contradicting Aikido. The principles must stand-up to the scrutiny of reality or nature as a frame of reference, not unlike a carpenter’s level.
Further, it seems to be a common belief that the philosophy of Aikido and peace is obtained through passivity or indifference. But if measured against the reality of nature, we can see that this is fallacy, and can be as dangerous as a direct aggression.
If, for example, a man throws trash on the ground, then I, as an Aikidoka, have a responsibility to the welfare of the natural world and all things to respond:
I can pick up the trash and throw it in his face, and then I can yell at the man and tell him never to litter again. However, this is an aggression that creates conflict, which will most likely escalate. This is not Aikido.
I can take what many mistakenly label as a “Zen” approach and do nothing but “embrace and accept the action as nothing more than a small ripple in a pond that will ultimately find its stillness as the universe unfolds as it should.” Meanwhile, especially if many of us adopt this approach of relative indifference, that man and many others will continue to litter because there are no ramifications applied and no spiritual resolution. Our trusting that “it all comes out in the Karmic wash,” and merely resolving to “let things be as long as we live our own lives as just and good as we can,” is dangerous and, relative to the truth of the natural world, it is irresponsible. We become enablers and deny accountability for being Caretakers not only of the physical world, but the spiritual, as well. This is not Aikido.
I could also very deliberately pick up the trash and make my disapproval blatant to the man as I throw the rubbish in a proper receptacle, in the hope that he may learn from this action and choose to take a more responsible path of etiquette in the future. However, there is no connection obtained, and it this passive-aggression is still passivity and enabling. As well, we humans tend to depend upon society to pick up the slack in many cases. Further, we tend to disregard what we do not see or feel directly unless it concerns us in a more empirical or tangible way. “Just leave it; someone will get it eventually,” right? This is not Aikido.
What I also could do, however, is represent that carpenter’s level or frame of reference by simply embracing the man, who has initiated a movement into my space as a part of nature, with all the unconditional love I give to my own child and all beings, and I can offer genuine concern, compassion, and empathy so that I may gain insight to his perspective. I can utilize this as an opportunity for both of us to grow. Then I may attempt to intimate why this action is something that disrupts the natural world. In discussing this thing, I may help to reveal a deeper trouble with this being that shares life with me, or I may open a proverbial doorway into seeing reality. First, I must see his perspective, because that is the Aiki Way. Then, I can be the central frame of reference for the real world and bring the disruption to resolution. (Keep in mind that “I” is a restrictive term that only applies to illustrating a point, as there is no separation of self from the natural world.) If, however, the man becomes aggressive, then I can also bring the physical confrontation to resolution. In any case, I must be absolutely tempered and grounded in indisputable truth, otherwise, I become unbalanced and ineffective. This would make me biased, and my actions would become subjective. Again, it is the responsibility of the Aikidoka to offer information so that others may see that there are options, after which they may make their own decisions—even with some assistance or guidance--relative to indisputable truth. It would not be fair, just, or responsible for the Aikidoka to try to change anyone. However he or she must be the center by which all actions may be resolved to the productive benefit for all life.
The Aikidoka also has a responsibility to try to preserve the safety and free will of others. In other words, a person may attack at their will, but the Aikidoka can only embrace the movement and bring it to a productive solution so that growth may be facilitated. Escalation would defeat the principle. Similar to jumping into a pool: the harder one jumps, the bigger their splash. Yet the water does not attack, it embraces. The more one thrashes, screams, or fights, the more likely one is to drown, but the water remains neutral. However, if one begins to accept that the water is a truth of the natural world, one may learn to stop attacking and become calm. Then they may float. Truth may be found through Aikido.
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