Aiki Cosmology and What it Means (The Overture)

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Ueshiba Morihei explicitly and repeatedly  explained exactly what Aiki was and how it functions.  So why is it that people don’t all see, know, agree, or use, that which he so often talked about?

The answer that is commonly given is that his method of delivery was at fault.  Many individuals present at his lectures said that they couldn’t begin to penetrate his “psychobabble.”  Then there are others, coming primarily after Ueshiba’s passing, that researched, studied and attempted to explain what the original meaning behind Ueshiba’s vocabulary.  The trouble with this approach is that Ueshiba’s vocabulary was jargon  (special words or expressions that are used by a particular profession or group and are difficult for others to understand.) consisting of classical metaphors, but there are also metaphors that he seems to have created himself.  So, knowing the original meaning of his vocabulary does not lead to the understanding of his jargon.  The outcome of that approach was a furtherance of academic knowledge, but that knowledge produced no physical replication of the primary attributes of Aiki.

Common Aiki Traits:

SEEMINGLY INEXPLICABLE STRENGTH OR STABILITY 

[Strength and/or stability well beyond that normally attributable to an individual’s physical development or stature.]

THE ABILITY TO NEGATE THE POWER OF OTHERS UPON CONTACT WITHOUT DIMINISHING ONE’S ABILITY TO EXPRESS ONE’S OWN POWER

[The ability to negate the power of others upon contact by no apparent technical, tactical, or strength means.  While retaining the ability to apply “inexplicable” power one’s self.]

—

Note that these Aiki traits are not a description of:

Common Non-Aiki Traits:

1. Getting off the line of attack (technical) and leading (tactical)

2. Pain compliance due to the application of a technique (technical)

3. A throw due to the application leverage (technical)

4. A product of superior timing (technical)

5. A product of superior mass, athleticism, and/or resistive strength

Nor do any of the Aiki traits require any collaboration or collusion on the part of participants.  In fact, the Aiki traits remain present in an individual, regardless of what others do, or do not do. All of the Non-Aiki traits mentioned are “conventional means” which can be “magical,” and desirable.  But they are not Aiki.

There are of course others that “explain” Ueshiba’s words, but usually they are explaining artfully rendered, politically motivated, or simple gloss translations of Ueshiba based upon personal interpretation.  It is no surprise that these too, while often motivating or moving, do not lead the to the aforementioned attributes either.

Ueshiba didn’t become well known, recognized, and admired by top military officers and martial artists because he was motivational.  He didn’t become well known, recognized and admired because he came up with the (not so) “novel” idea of getting out of the way of an attack, applying pain through a technique, throwing people via leverage, or due to his superior timing, techniques and/or athleticism.  He did became well known and admired because those around him recognized the attributes he possessed and demonstrated were beyond the norm.  They recognized and admired the attributes of Aiki, and they wanted  a piece of that action!

But there was, and is, a catch . . . (Of course there is a catch! There is ALWAYS a catch! After all, how many people do we see demonstrating the traits of True Aiki?)

The insurmountable obstacle assuring the secrecy of Aiki was, and is, that one cannot ever fully understand any metaphor used to describe Aiki without already knowing its referent, Aiki.  In other words, if one has Aiki sufficient that one is noticeably strong/stable/powerful (beyond that of an athlete of equal or greater, stature and conventional training), and has the ability to negate the power of another’s force on contact by no visible means while retaining the ability to produce power one’s self, one very likely will recognize the meanings behind the metaphor’s that Ueshiba, or any other individual, uses to explain Aiki.  And one will likely use metaphors one’s self to to explain Aiki.  BUT, unless one is sufficiently, purposefully and intentionally taught and trained by one already in possession of the attributes of Aiki, one will very likely never attain those attributes one’s self, nor will one fully understand the metaphors used to explicate those traits.

It is about as likely as a 16th century craftsman “figuring out” how to build a 21st century computer.  The 21st century computer isn’t the product of a single individual.  It is the product of many individual’s discoveries amassed over time.  When one reads an esoteric Buddhist manual, a Taichi Classic, or the explanations of one accomplished in Aiki, it is a bit like handing a 16th century craftsman the schematic for building a 21st century computer.  The schematic alone is abstruse, but even if it came with detailed instructions one would be hard pressed to make the fullest use of it.

I am not saying that we cannot understand anything I am about to write about.  What I am saying is that we cannot fully understand what I am about to write about until we can fully do Aiki.

Basically, this rule me out of fully understanding everything I am about to write about!  (You’ve been warned!) But I will add that I am in good company;  Ueshiba, Sagawa, and pretty much every other “Aiki God” that existed, or exists, ALL recognize(d) that they too hadn’t/haven’t fully embodied Aiki and therefore cannot, and do not, fully understand all there is to know.

“One can always do less!” ~ Sagawa

“This old man has to learn, and learn!” ~ Ueshiba

There is a continuum of understanding, starting with those that can exhibit no Aiki traits to those that (theoretically) exhibit only Aiki traits.  Obviously some are closer to the “only” end of the spectrum and most are closer to the “no” end of the spectrum.

“You take the blue pill, the story ends. You wake up in your bed and believe whatever you want to believe. You take the red pill, you stay in Wonderland, and I show you how deep the rabbit hole goes.” 

Ueshiba tended to describe Aiki in a favored way at different times of his life.*  For example, in his earlier years of  of teaching he would often quote Hogen Kiichi’s teaching from the Tora no Maki.  In his later years, he was given to much broader and more universal explanations. Nevertheless, at any time, Ueshiba’s teaching would follow a predictable pattern. From that one pattern he would then often “riff,” basically repeating the same primary pattern or bits of the same pattern, in different metaphorical ways.

Ueshiba expressed the pattern using Shinto terminology and indeed the pattern is taught in (varying lineages) of Shinto.  While the pattern he used is not specifically Chinese cosmology, it directly mirrors Chinese cosmology.  Similarly, while the pattern he used is not specifically Shingon Mikkyo, it directly mirrors Shingon Mikkyo.

That pattern is as follows:

Mu 無

Ichi Rei 一霊

Ni Ki 二気

San Gen 三元

Shi Kon 四魂

Hachi Riki 八力

Some renditions of this pattern do not include the “Mu” section or the “Ni Ki” section.  Here I have chosen to use the most comprehensive version.  There are, of course, other numerical descriptions related to Aiki such as Roppo (six directions), but these are not typically included in (although they are understood to be a component of) the model above.

Next, I will translate the pattern into English, and then begin to describe each section briefly and how they relate to Aiki.  (I will take one or more pieces and look into them more deeply in subsequent blog posts rather than trying to be exhaustive here.  There is insufficient time in a week for me to create a blog post covering them all in depth.)

Emptiness

One Spirit

Two Ki’s

Three Sources

Four Souls

Eight Powers

Before we begin our journey into the meanings contained in this pattern let us first realize that this pattern was understood to be both Macro Cosmic and Micro Cosmic.  In other words, one could expect to find this pattern present both in the Universe itself and within each individual.

Mu/Emptiness:  This should not be mistaken for nihilism.  It refers to undifferentiated, un-born/un-ending, non-dualistic, absolute.  It is dropped in some usages of the pattern simply because it is recognized as being ineffable, so therefore it is “implied,” or “understood” rather than “named.”  At a human or the binary level of understanding, while this points to ultimate, undifferentiated, non-dualistic and absolute unity of identity, it is not that identity because identity itself, the fact of being who or what a person or thing is,  is a dualistic construct. As humans, we symbolize Mu/Emptiness as “0.”

Ichi Rei/One Spirit:  Singularity.  This indicates the “I,” or identity of the Universe (One Word) and, at the human level, l the “I” of the self.  In Aiki it is how one ultimately should function, “as One.”  Dan Harden likes to say, “One thing moves, everything moves.”  Ueshiba was known for saying, “I am the Universe.”  Let’s call this “1.”  1 + 0 = 1

Ni Ki/Two Ki’s:  In/Yo or Yin/Yang are dual opposing, mutually arising, opposites.  In order to have an up, there must be a down.  In order to have an in, there must be an out.  Ni Ki are two Ki’s (Force/Energy/Spirit) that exist in a dual opposing, mutually arising relationship.  In the macrocosm, this refers to the dualistic nature of our reality.  In the microcosm, this refers to actual, and specific, dual opposing, mutually arising opposite Ki’s (Force/Energy/Spirit – Force has vector, Energy has a magnitude, and Spirit has consciousness.  In this case, Ki contains attributes of all of these.)  For example, our bones best convey the force in compression and our soft tissue best convey force in tension.  Putting our bones and tissues in this relationship requires conscious effort (intent), doing this vectors forces. Let’ call one Ki 1/2 and the other -1/2.  1/2 + -1/2 = 0, 1 + 0 = 1

San Gen/Three Origins:  Along with In/Yo this is probably one of the most common references used by Ueshiba and others.  It refers to the a specific relationship between TEN 天 – CHI 地 – JIN 人, or “Heaven,” “Earth,” and “Man.”  Heaven specifically refers to the force of gravity or probably more accurately the observed “Down Force.”  Earth specifically refers tot he force  conveyed by the solidity of the Earth or “Up Force.”  In reference to the example given above, bones (in compression) convey “Up Force” or Earth.  The tissues (in tension) convey “Down Force” or Heaven.  Man refers to the “force” of consciousness and more specifically to the force of intent that manipulates the other forces in a In/Yo manner. Let’s call Heaven +1/2, Earth -1/2 and Man 0, 1/2 + -1/2 + 0 = 0, 1 + 0 = 1

Shi Kon/Four Souls:    According to an esoteric Shinto model, each human possesses one spirit (Ichi Rei) comprised of four souls.

“According to a high-priest deeply versed in esotericism, but whose views are probably not shared by a majority of authorities on Shinto, they could be presented as follows [shown above], within the philosophy of ichi-rei-shi-kon, “the four souls under one controlling spirit:

with a correspondence between ara-mitama and kushi-mitama on the one hand, and nigi- mitama and saki-mitamaon the other.

Within this context, are ‘implies the function’ of art (to appear to the outer world0; nigi the function of nigiru (to consolidate the inner world0, saki the function of saku 9to split, to analyze, to differentiate), and sushi the function of sushi (to pierce, to penetrate, to centralize.)”  Herbert, Jean. Shinto – The Fountainhead of Japan. New York: Stein and Day, 1967. Print

These are Kushi-Mitama 奇御魂, Saki-Mitama 幸御魂, Ara-Mitama 荒御魂, and Nigi-Mitama 和御魂.  They are also referred to as Iku-Tama, Taru-Tama, and Tarutamaru-Tama.  Here, Tama means Soul.  Iku-Tama, Taru-Tama, and Tamatamaru-Tama are the three visible souls of the Mitsudama, with Kushi-Mitama 奇御魂 being invisible and therefore not depicted.  Kushi-Mitama 奇御魂 is a “spirit that causes mysterious transformations” and Saki-Mitama 幸御魂 is a “spirit that imparts blessings.” These two souls are “what does variously generate the mind, the spiritual spring of the inner invisible world.”  Ara-Mitama 荒御魂 is a “spirit empowered to rule with authority,” and Nigi-Mitama 和御魂 is a “spirit empowered to bring bring union and harmony”  These two souls are what does generate the body, the invisible root of the outer visible world.”So these shikon can be portrayed as two perpendicular, dual opposing sets of opposites that form a cross “+” of Heaven/Earth, Fire/Water. Let’s call Heaven 1/4, Earth -1/4, Fire 1/4, and Water -1/4.  Add them all up and it equals 0.  0 + 1 = 1

They meet at 90º orthogonally and for two axis.  From the combination of each of these four forces meeting without resistance, for new force vectors are formed creating 8.

Hachi Riki, Eight Powers:  These are four sets of powers in In/Yo relationships.  

They are:

Movement – Stillness

Melting – Congealing

Pulling – Loosening

Combining – Splitting

Again, 1/8 + -1/8 + 1/8 + -1/8 = 0, 0 + 1 = 1

At this point you might understandably be asking, “So what?”

There is a very clear answer to this question:  Ueshiba Morihei, arguably the most thoroughly trained practitioner/instructor of Daito Ryu and founder of Aikido, used this pattern as an explanation of what Aiki is, repeatedly.  Clearly this was important to him, and, while he was intelligent enough to modify his speech to his audiences, he chose to use this same pattern (or an equitable variation) to explain Aiki. Many had the opportunity to try to figure out what was being said, although without further explanation and an adequate amount of guidance, correction, and experience, the odds were, and are, astronomically against one “figuring it out on one’s own.” Most in the position to receive this instruction confess that they simply waited for the “old man” to stop talking so that they could get the “blood back into their legs,” and start “real training.”

一霊四魂三元八力や呼吸、合気の理解なくして合気道を稽古しても合気道の本当の力は出てこないだろう。」

“I think that if you cannot understand Ichirei Shikon Sangen Hachiriki, breath (kokyu) and Aiki, then even if you practice Aikido the true power of Aikido will not come forth.”

~ Ueshiba Morihei

It is also very clear where that “real training,” which quickly turned into the “real teaching” got the majority of people “really training” today:  Right around the “no” end of the Aiki traits spectrum.  The “no” end of the Aiki traits spectrum stands in stark contrast to all of the testimony given by those lucky enough to have felt individuals closer to the “only” end of the Aiki traits spectrum.  These individuals were left with the indelible realization that “this is something completely different.”  Ueshiba, and Sagawa’s descriptions of Aiki align with both each other (even though there was no great affection  between the two) and they align with others noted for being “completely different.”

Ueshiba uses the model above to try to communicate what that “something completely different” is.  I suggest listening and studying what he had to say.  Comparing that to what others, noted for being completely different, had to say, and then try to find one of the few individuals in the world that is “completely different” and try to combine the experience of our interaction with them, their words, the words of the past, and our experience, until we too are “something completely different.”

For my part, after great effort, I was able to read O-Sensei’s writings towards the end of the 80’s and was lucky enough to have acquired copies of writings that were not widely published.  At that time, I understood a bit.  My teacher Shirata Rinjiro was both explicit and systematic in his instruction.  With his help, I understood a little more.  When I met Dan Harden, he too was both explicit and systematic in his instruction.  At that time I understood more still. . . But still fell short of the goal.

 At a certain point I felt like a two time looser  I had two sincere and talented teachers, both of whom were definitely on the Aiki spectrum (one living, one dead), trying hard to teach me.  And I was barely off of the “no” end of the Aiki trait spectrum. Which, to my mind at the time, meant that any failure was all on me!  Thankfully, neither of these gentlemen saw it that way.  And with the invaluable help (not the compliance, cooperation, or obedience – but the deep thinking, perseverance, sincerity, stubbornness and support ) of my friends/training partners/students I began to gain the necessary development, and experience that led to my present understanding.  What I realized each time, was that what my teachers had told me was true. . . literally.  I just didn’t know until I knew.  Of course I continue to develop, experience, progress and further understand what I have already been taught.

In the next blog posts I will “unpack” piece by piece what each part of the pattern means in practical terms, knowing that no matter how serious one practices, understanding only comes with time and experience.  It is a bit like someone describing a taste to you.  You understand their descriptions, but only until you taste the thing yourself, do you truly understand what they were verbally trying to describe.

Next week, I will start with Ni Ki/Two Kis and what that means practically inside of us and some ways to train it.  Until then. . .

***

*As mentioned in an earlier blog, Shirata Rinjiro wrote a thesis explaining Ueshiba’s words and meanings starting from Ueshiba’s early explanations  and bringing it full circle to Ueshiba’s final explanations.  He attempts to illustrate how they are the same explanation given in different words at different times.  In order to accomplish this he also adds his own explanatory notes.  It is an incredible piece of great value to all Aiki arts.  I will share an English translation after I have laid the sufficient ground work such that its contents might be better understood and appreciated.

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