michael gordon simon fraser university educ 901--seminar...
TRANSCRIPT
Towards Pedagogical Warriorship: Aikido As
Contemplative Education Through Relational Praxis And
The Primacy Of Other
Michael Gordon PhD Student, Philosophy Of Education, Faculty Of Education
Simon Fraser University
Educ 901--Seminar in the History of Educational Theory
Dr. Heesoon Bai
Fall 2015
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ABSTRACT
Asapracticethatfocusesoncultivationofselftowardsenlightenment,theJapanesemartialartofAikidoapproachesconflictresolutionasanArtratherthancombativetraining.Inservicetothecultivationofhigheraims,pathorDoinEasternpracticeisultimatelyaboutspiritualrealizationthroughcultivationofself,whereoneisultimatelyguidedtowardsharmonizedrelationsbetweenselfandtheentirelifesphereandecologyofliving.FromtheclassicalWesterntradition,Aristotelianpraxis,whilegroundedinsimilarethicalvaluestowardsdeveloping‘practicalwisdom,’hasbecomeovershadowedinWesternepistemologybyrationalismandempiricism,totheextentthattheoveremphasisontheoreticalconcernsrepresentadriftawayfrompracticalapproachestorelationalityandintersubjectivity.ThispapersuggeststhepraxisofAikido,reflectingtheBuddhistprincipleofinterdependence,offerspracticalandphilosophicalinsightsintohowpedagogycanbecomemorehumanized,open-hearted,relationalandco-participatory,reflectingLevinas’‘primacyofOther.’
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Between stimulus and response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom. --Viktor E. Frankl (Man’s Search For Meaning)
Prologue: ThereisasayingintheJapanese‘wayofthebow’orKyudo:‘onewhoaimsatthe
targethitsthemselves.’1Thesameadmonitionwasexpressedby‘OSensei’Morehei
Ueshiba,thefounderofAikido(theself-defense‘ArtOfPeace’)tohisstudents:“I'm
notteachingyouhowtomoveyourfeet;I'mteachingyouhowtomoveyourmind!”
(Ueshiba,Morehei;Stevens,John,trans&ed,2002)
TheseteachingsrevealanethosthatrunsuniversalthroughoutEasternthought:
thattechniqueorpracticeisinservicetothecultivationofhigheraims,pathorDois
ultimatelyaboutspiritualrealizationthroughcultivationofself,whereoneis
ultimatelyguidedtowardsharmonizedrelationsbetweenselfandtheentirelife
sphereandecologyofliving(Nakagawa,2000).InTibetanBuddhistdiscoursethisis
laidoutasthe‘threefoldlogic’ofground(emptinessorsunyata),path(mindful
awarenesspractice),andfruition(egolessness,wisdomorprajna,compassionor
karuna).(Trungpa,Chogyam;Lief,JudithL.,ed.;2013)
1AskyudomasterKanjuroShibataSenseiXXI(a20thgenerationbowmaker)explains:"Kyudoismeditation.Themainpointofkyudopracticeistopolishyourheart,deeply.Whensomeonehitsthe
target,youcansometimesseehappiness.Inkyudo,youcutthishappiness.That’smerelythe
enjoymentofego.Whetheryouhitthetargetornot,whetheryouhaveabeautifulformornot,isnot
thetruemeasureofyourpractice.Inkendo,karate,judo,alltheseformsoffightingtraining,victory
comesfromcuttingsomeoneelse.Kyudoiscompletelydifferent.Youcutyourself,yourownego.In
thisway,wecanbegintocreateapeacefulworld.WecanmakeabiginternationalWa,acircleof
peacethewholeworldover.Thatisvictory!"(source:http://ny.shambhala.org/program-
details/?id=52169)
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Despiteitsoutwardappearanceasamartial(combative)artthatseekstodestroyor
subdueanopponent,Aikidoseeksresolution,ablending-with(thoughnotmerging-
with)intentiontorestorerespectfulspaceandrelationalautonomy.2Asapractice
thatfocusesoncultivationofselftowardsenlightenment,Aikidoapproachesconflict
resolutionasanArtratherthancombativetraining,inthesensethat“theartofthe
Masterisnolongerseparatedfromherorhiseverydayliving…livingitselfbecomes
anart.”(Nakagawa,2000,p204).
InWesternphilosophy,asimilarmoral(virtue)andethicalorientationisrootedin
Aristotelianpraxis,thenotionofbeingguidedbeyondmeretechne(craft)orpoesis
(productionormaking)tophroenesisor‘practicalwisdom.’Praxisisthus‘informed
action,’infusedwithalltheattendantfocusonvirtue,the‘good’andeudaimonia
(virtuousindividualizedhappinesswithinacollectively-mindedvirtuouscivil
society).
WhereEastandWestdepart,however,isinthedriftawayfromAristotelianethics
towardsWesternepistemology’spreoccupationwithrationalismandempiricism.
Theneedto‘solve’theontologicalandphenomenologicalpuzzleofintersubjectivity,
forexample,continuestodrivetheoreticaldebatefromphilosophytocognitive
science.Asweshallsee,inEasternthought,thepreoccupationwiththeoreticaland
2AikidowasindeedthefruitionofapersonalintegrativeandreflectivespiritualjourneyforUeshiba.Theartasweknowitwasbornnotexclusivelyfromtechnicalinnovationorrefinement;rather,it
emergedfromanepiphanyofnon-resistanceandnon-separationorinterdependencewithallof
existence.Afterabriefchallengebyanavalofficerstudent,whereUeshiba—unarmed--deftly
anticipatedandevadedthechallenger’sbokken(woodensword)attacks,heexpressedbeing
overcomebyaradiantrealizationinprotectingbothhimself,andhisattacker,fromharm:
“…thesourceofBudoisGod'slove—thespiritoflovingprotectionforallbeings…Budoisnotthe
fellingofanopponentbyforce;norisitatooltoleadtheworldtodestructionwitharms.TrueBudo
istoacceptthespiritoftheuniverse,keepthepeaceoftheworld,correctlyproduce,protectand
cultivateallbeingsinnature.”(Ueshiba,Kisshomaru,1985)
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philosophicalTruthsthatcanbeuniversallydeterminedandappliedissupplanted
byamoreethicalandpragmaticfocusontheachievabilitybyindividualsof
cultivatingawareness,andoftranscendingself-Otherdualisminfavourof
interdependentrelationships.(Yuasa,1987;Ames,Kasulis&Dissanayake,eds.,
1992).Thismightbemostreadilyrecognizedinthe‘twotruths’theoryof‘middle-
way’ofMadhiyamakaBuddhismof2ndcenturyBCIndianphilosopherNagarjuna,
whichpositsadialecticaltensionbetweenrelativeandabsoluteTruth(inrelationto
theelusiveempirical—orimperial--Truthofwesternrationalism).Inotherwords,
ourexistentialandexperientialunderstandingandwayoflivingcanbeseenasthe
liminalspacewithinthedialecticaltensionbetweenwhatisandisworkably
knowable.Inthissense,ourrelationshipwiththephenomenalworldislessfrought
withseekingtodetermineultimateKnowingandBeing,andmovesmoretowardsan
ethicalandempathicconcernforwhatBuddhistteacherThichNaHanhcalls
“interbeing.”(ThichNhatHahn,1998)
WhilebothEastandWestcaneachfallintotheoreticalextremesofsubjectivism-
objectivism,thegoalhereistofindcommongroundthroughpraxis.IntheWest,we
findthisliminalorneutral‘ground’ofintersubjectivityinMerleau-Ponty’sentre-
deux,Buber’sI-Thou;intheEast,the‘middle-way’ofBuddhistphenomenologyand
practice.
Whatmightitmean,asPauloFreire(1970,2013)suggests,forustotransform
educationintoa“vocationofbecomingfullyhuman,”andassuch,haveitexemplify
‘interrelationality’fromasharedvalueapproachofEasternandWesternethics?
Howmightaligningwiththissocialandpragmaticendeavourreflectforpedagogy--
notonlyepistemologically,buthumanistically—areturntowhatAristotlelaidoutas
thepathtowardsvirtuous,justandgoodsociety,towardsindividualandcollective
truehappiness.Itispracticalhere,then,toseecommongroundinWesternand
Easternpraxis:theAristotelianpathtowardseudaimoniaandEastern
enlightenmentassharingthegoaltowardsethicalactionandenlightenedsociety.
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Education As Revolution
AsO’Byrnesuggests,viaexaminationofpraxis(Arendt;Derridas)indeed,“theaim
ofeducationistoteachrevolution,”(O’Byrne,2005,p.408)ForArendt,the
professorstandsinaliminalspacebetweentheprotectedvitacontemplativa3of
intellectuallife,andpublicengagement.Derridas,O’Byrnepointsout,goesfurther,
suggestingthatinresponsetoworldlycrisis,theprofessorisa“’scholarand
educatorandactor.”(O’Byrne,2005)EitherthroughanEasternorWesternlenson
praxis,whatholds,asweshallsee,isthataneducatorisaprioriahumanbeingin
motion,infeeling-space,withotherrelationalknower-beings.Assuch,asanEastern
philosophicalapproach(andthussituatedinhowenlightenmentmightbe
achievable),thesuggestionisthatAikidooffersinsightintoagenerallyapplicable
wayofknowing-being(rather,interbeing)beyondintersubjectivitythrough
interdependence,inethicallyinformedandrelationalaction:praxis.
Initshighestform,Aikidoisexpressedthroughwhatthefoundercalledtakemusu
aiki,thespontaneouslyflowingharmonizationwithalllivingbeings,which
ultimatelyleftAikidowithnoformaltechnique.
“Ahumanbeingisamirrorofthecosmos.Ahumanbeingiswheretheuniversaldramaisbeingplayedout…Theentirebodyofahumanbeingisbreath,acosmicbreaththatseekstotransformthisworld.”(Ueshiba,Moriehei;Takahashi,Ideo,ed.;Stevens,John,trans.,2013,p.67)
Thispaperproposestwofunctions:firstasakindofAikidoexerciseinreconciling
andharmonizingotherwisedisparatetheoreticalandethicalperspectivesofthe
EasternandWesternworldviews..Thatis,wherebothworld-viewsmightgetmired
insubjectivistandobjectivistextremesofphilosophyorphenomenology,what
mightitmeantoregardpedagogyasanethically-drivenpraxisofself-development,3ReferringheretoArendt’sinvestigationofvitaactiva(lifeofwork/actioninTheHumanCondition,
contrastedwithherlatercritiqueofthevitacontemplative(thinking,willing,judging).
http://plato.stanford.edu/entries/arendt/
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towardstheprotectionandliberationofallformsoflife,onegroundedinembodied
intersubjectiverelationalawareness?
Secondly,howisAikido(inwhichtheauthorhashadalifelongpractice),acase
studyinpracticetowardsembodiedintersubjectivity?Bridgingthesetwoquestions
proposestosituateAikidoasageneralizablepraxisofnon-violence,ifnota
universalone,andthusinvaluableasanArtofcultivatedrelationalawarenessfor
educators.
TheboldinvitationhereistoexplorethroughAikidohowpedagogyitselfcanbe
freedfromarationalist,instrumentalistapproach,tooneembracingarelationaland
emancipatoryintersubjectivityofpraxis.
Warriorship: The Tender Fearless Heart
Whatdowemeanby‘warriorship’asitmightapplytoeducators?Withinthe
Buddhisttradition,enlightenmentisexpressedasbodhicitta,whichistranslatedas
‘awakenedmind,’andasisappliedhere,moreaccuratelyas‘awakenedheart.’The
wordcourage,infact,isrootedintheFrenchwordfor‘heart,’Coeur,thusconnoting
notstrictbravadoorbravery,butto‘beofheart.’TibetanBuddhistteacherChogyam
Trungpadescribesthiskindofawakeningas‘lettinggoofthefearofwhowereally
are.’Onefirstconnectswiththeirownsadness,isolationandsufferingtodevelop
compassionthen,“forthewarrior,thisexperienceofsadandtenderheartiswhat
givestofearlessness…wearenottalkingaboutstreet-fighterleveloffearlessness.
Realfearlessnessistheproductoftenderness.”(Trungpa,andLief;1988p.46)He
goeson:“discoveringfearlessnesscomesfromworkingwiththesoftnessofthe
humanheart.”(ibid,p49)
East Meets West: Spiritual Cultivation As Praxis
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WhatisbeingputforwardinthecontextofthispaperisthattheJapaneseartof
Aikido,ratherthanbeingseenstrictlyasanintrinsicallyspiritualormetaphysical
practicetruetoitsshintoorigins—norcertainlynotlimitedtobeinga
methodologicalpracticeofself-defensetechniques(techne),offersametaphorical
andexperientialmodelforpraxis.Here,praxisissituatedinAikidointhe
aforementionedsense:asgroundedindialogic,tensional,ethical,embodied
intersubjectiveinteraction.Ascloseastheoriesofintersubjectivityaccordingtothe
entre-deuxofMerleau-Ponty,orLevinas’primacyofOthercantakeus,theyreach
theirlimitintermsofguidingusinethicalaction.AsChinnery(2003)states,as
helpfulasaphenomenologicaltheoryofintersubjectivityisforeducators,“the
discussioninevitablycomesroundtothequestion,‘SowhatdowedoonMonday
morning?’–and,indeed,oneofthebiggeststumblingblocksintryingtogettogrips
withLevinas’sthoughtisthatheoffersnopracticaladvice,nostraightforward
answersorprescriptionsforpractice.”(p.5)
Aikido,whileconventionallyregardedasanartoftacticalself-defense,isadynamic,
relational,andexperientialmodelofcontemplativeawareness-in-action.Itthusly
offerspractitionersacrossallwalksoflifeadistinctlysophisticatedandadaptive
approachtocultivatingself-actualizationindailylifethroughembodiedpracticeof
non-resistancetoconflict,developedreflexivelyandprogressivelythroughmore
emergentandnonreactivehumanresponsiveness.
ThepropositionhereisthatAikidorepresentsasecond-person4modelfor
intersubjectivityandinterrelationalityforcontemplativeeducation,andthusdaily
life.Asregardssecond-personintersubjectivity,whichpresentsan‘inter-space’
betweenstrictlyfirst-person(constructedSelf)orthirdperson(constructedOther),
YuasacommentingonTetsuro,asks:“Whatdoesitmeantoexistinbetweenness
4 As Gunnlaugson (2009) defines it: “second-person approaches to contemplative education involve
exploring contemplative experience from an intersubjective position that is represented spatially as between
us, in contrast to inside us (subjective position) or outside us (objective position).”
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(aidagara)?5WhatYuasaisaddressinghereisnotmerelyaphenomenological
problem,butamethodological,evenethicalone.
Thecurrenttrendtowardsadaptingandintegratingpracticesofmindfulness-based
awarenesswithinprofessional,educationalandcorporatesettingshasattracted
pointedcriticismforabiastowardsinherentinstrumentalistaims;thatis,how
mindfulness-awarenessapproachescanbeappliedwithininstitutionsto—
inadvertentlyordeliberately--leadstudents,educatorsorworkerstoadaptto
otherwiseunsustainablystressful,unjustorunsafeconditionsorstructuresof
hierarchicalalienation,competition,exclusionorcompliance.6
Inanincreasinglycomplexandcompetitiveworld,whatisrequiredtomovebeyond
mindfulness-basedpracticesthatriskabettingsociallyconstructedpatternsof
materialism,exploitation,privilegeornarcissisticself-absorptionareapproaches
thataremorecollaborative,dialogicandrelational.Cultivationof‘inner’traitsof
introspection,emotionallabelingandself-regulation,stressreductionandso
forth—whilehighlybeneficialasinterventionsagainstself-harmorone’sown
outwardreactivity—don’tnecessarilyengageandshifttherelationalaspectof
conflictorimbalancesofpower.
Freire(2000)saysmuchofthesameaboutpedagogyhavingbecomeassimilated
intosupportinghegemonicpower:
“Functionally,oppressionisdomesticating.Tobenolongerpreytoit’sforce,onemustemergefromitandturnonit.Thiscanbedoneonlybymeansofpraxis;reflectionandactionupontheworldinordertotransformit.”p.51
5YasuaguidesusherethattheJapaneseterm“between”(aida)connotesaphysicalsenseofspace,‘betweenathingandathing,’suchthatour“betweeness”impliesourexistenceinadefinite,spatial
basho(place,topos,field).“Naturally,”hesaysthisbashoisnotapositioninaneutralized,physical
spacethatobliteratesanyhumansignificance;rather,itisthelife-bashoinwhichwefindthe
interconnectedmeaningsofthelife-world.”(Yuasa,1987,p38)6http://www.salon.com/2015/09/27/corporate_mindfulness_is_bullsht_zen_or_no_zen_youre_working_harder_and_being_paid_less/andhttp://www.buddhistpeacefellowship.org/white-privilege-the-mindfulness-movement/?blm_aid=6718486
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Thoughdeeplyrootedinmetaphysicalunderpinnings(namely,theanimismof
Shinto,orkannagaranomichi:“thecontinuouswayofthegods”),Aikidoismost
outwardlyseeninit’sexpressionbyfounderMoriheiUeshibaviatheprinciplesof
Budo,orclassicalSamuraiwarriorship,thecredoofwhichis--farfromrighteousor
destructiveconquest--the“lovingprotectionofalllivingthings.”Thus,Aikidocanbe
simplyunderstoodasthecultivationofselfthroughpurification(misogi)fromone’s
inneraggression(victoryas“victoryoverone’sownaggression”),towardsan
embodiedspiritandpresenceofinterdependenceandcompassion.Assuch,itholds
muchincommonregardingenlightenedconductand‘rightliving’throughtheso-
calledeight-foldnoblepathlaidoutinSiddharthaGautama’sinitialteachings.
Howthen,doesthisrelatetoacontemplativeawareness-in-actionasregards
intersubjectivty?Notwithstandingthedeeplyrootedspiritualormetaphysical
essenceofUeshiba’steachingsofthe‘way’ofAikido(e.g.tenchi,Aikidoasbridging
“heavenandearth,”the“divineandthemanifest,”orasinBuddhism,“relativeand
absolute”existence)muchcanbedrawnfromthephenomenologicalandpractical
approachofresolvingconflictthroughAikidoastheharmonizationoftheintra-
psychicandinter-psychicinthefaceofrealorperceivedthreateningencounterof
Other.InthecontextofBuddhistcontemplativepracticeofmindfulmeditation,
meta-awarenessofone’sreactivityleadstonaturallyarisingwisdom(prajna)or
‘discriminatingawareness’and‘skillfulmeans’(upaya)(Wallace,2001)Inthe
seamlessblendingofone’smovementwithanoncomingattacker,thepower,intent
andultimatecompletionoftheaggressionareneutralizedinaspiritofprotectionof
bothnage(defender)anduke(attacker).Thisharmonizationofoppositesis
expressedinAikidoasmisubi;thetimingasde-ai;andtheproperspacingasma-ai—
relativedistance,or“thejoiningofspace,theharmonyofemptiness.”(Saotome,
2013)
Aikidothusrepresentsapraxisorpathmovingbeyondmereconflictresolutionto
oneofharmonythroughnondualawareness,andultimatelywithnondual‘pure
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being.’(Deutsch, Eliot, and Ronald Bontekoe, eds; 1997)Assuch,itoffersinvaluable
insightandbothmetaphoricalandexperientiallearningthatcanbeadaptedtoother
pedagogicalpracticestowardsfosteringunderstandingandmethodologiesbasedon
interdependenceandcooperation.
A New World: From Irrelationality To Interdependence
ThegreatAxialAge,asKarlJespers7,suggests,sawanunprecedentedawakening
regardingtherelationshipbetweenindividualawarenessandenlightenedsociety.
However,asseveralhavesuggested(Clarke,2015;Kasulis,ed.,Ames,Dissanayake,
1992;Shotter,2015;Yuasa,1987)theAxialAgedemarcatedasubsequentdeparture
fromwhatcouldbecalledamoreholisticviewofknowing,doingandbeing(i.e.
epistemology,methodology,ontology)thatalsodelineatedclassicalWestfromEast
approachestothesame.Theformermovedawayfromaparadigmbegunin
SocratesandPlatorootedinwhatcouldbeboldlystatedassoteriologicalconcerns,
toonemoredrivenbyempiricalrationalismandobjectivism,whiletheother
continuedtoadaptanddevelopaccordingtoitsfoundationsinanon-dualistic
onticalworldview.
Clarke(2015)8,amongothers(Kuhn,1962;White,2013),holdsthatthetiltfrom
holisticandrelationalwaysof‘knowing,doingandbeing’towardthepropositional
Cartesianmodesofrationalismandempiricalobjectivismasepistemologyand
ontologyhasdehumanizedourworld.Thisisnottosuggest,asClarkeemphasizes,a
clarioncalltoreverttoromanticizedidealsormetaphysics.
7Inhis1949bookVomUrsprungundZielderGeschichte(TheOriginandGoalofHistory,Jaspersexploresthewhatheconsideredanempiricalhistorical“pivotalage”between8thand3rdBCEinthe
developmentofphilosophyandlaterepistemologicalandontologicalthinkers.8Clarke’srecentbookKnowing,Doing&Beingfocusesoncognition,intersubjectivityandconsciousnessvianeuroscienceandquantumphysics,throughahistoricalphilosophicaland
epistemologicallens.
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Clarke(2015)framesthishistoricalandculturaldiversionasthemove(Western)
towardsemphasisonpropositionalknowing,awayfrom(Eastern)relational
knowing.Thedistinctionbetweenthetwohighlights,asClarkeandothers(Kasulis
etal,1992)suggest,asharpembarkationfromconcernsoverwhatfundamentally
anduniversallyis,towhatfunctionallyis.Practicallyspeaking,thisorientsthe
Westernscientificpropositionalapproachtofocusonwhatcanbeempirically
provenviatheory,wheretheEasternviewsuggestswhatisofmoreubiquitous
relevanceconcernswhatcanbeknownthroughexperience.WhereWestern
academicassertionsrelentfromepistemologicalorontologicalcertaintiesdueto
subjectiveandunverifiableindividualizedexperience,Easternapproachesbegin;
knowingandbeingareexperiential,onticalandinterdependentontheindividual
level(Kitano,inYuasa,1987)--wheresubject-objectconundrumissuspended
(Watts,1961)--andthusbothaccessibleandempirical.
Onemaynaturallycounterthen,hasWesternphenomenologynotalready
extensivelyaddressedintersubjectivity(i.e.Husserl,Merleau-Ponty,Levinas)to
guideustomorehumaneapproachesofsocialandecologicalinterrelation?As
Chinnery(2003)argues,whileWesternphenomenologybringsusclosertoescaping
thetheoreticalcircularitythatlimitsthesubjective-objectiveconundrumofWestern
empiricalinvestigation(e.g.the“mind/bodyproblem”),itremainslargelystill
propositional.HereshedrawsonLevinas’primacyof‘Other’asatheoreticalcontext
inwhichtoexplorehis‘aestheticsofsurrender’throughjazzimprovisation.Asa
practicalexample,jazzimprovoffersamodeltoeducatorsforcreative,interactive,
cooperative,collaborativeandspontaneousrelationalaction,throughstrategiesand
principlesofpractical,emergent,situationalandhumanizeddialogicpraxis.Jazz
musicianswhoimproviseareinconversation,indialogue,inplay.Theyareattuned
andsensitizedtoareciprocalandemergentarisingofpossibility.
Chinnery(2003)andClarke(2015)situateamorehumanandrelationalformof
intersubjectivitythroughpraxis.ContinuingfromAristotle’svisionofaction-as-
practical-wisdomallowsustoevadetheontologicalsubject-objectcircularityof
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Westernlogic,movingintowhatStewart&Zedicker(2000)frameas“dialogueas
tensional,ethicalpractice.”
AsKasulis,Ames&Dissanayake(1992)assert,thispointstoavitalandpractical
contrastbetweenWesternandEasternphilosophicalandepistemological
worldviews.WhereWesterninquiryturnsinonitselfwiththeindeterminable
‘mind-body’problem,(whereindividualexperienceisinherentlysubjective,and
thus‘unknowable’asempiricalTruth),Easterntraditionsfocusonmind-bodyasa
practicalconcernand,moresignificantly,asaccomplishment.Inotherwords,what
cannotbeempiricallyvalidatedviaarationalistWesternapproach(e.g.,asuniversal
andconstantforallindividuals)isratherapproachedbyEasterntraditionsas
pragmatic:themind/bodyisnotatheoreticalconundrumtosolvebutaindividually,
empiricallyknowableandsoteriologicallypracticalendeavourguidedby
psychosocialwellbeing,andmind-body,self-othertranscendence(enlightenment).
Howthendoweproceed,returningtoeducationasasocialventureandFreire’s
“vocationofbecomingfullyhuman”?Howandwhyisthisrelevantandapplicableto
themoderneducatorandpedagogyitself?AsClarke(2015)suggests,whatis
requiredisarecalibration,areturnto“flow”betweenthepropositionaland
relationalmodesofknowing,doingandbeing.Clearly,thispositionraisesseveral
philosophicalquestions.DoesWesternphenomenology,forexample,notsatisfythe
equalizingoftherelational?WhatChinnery(2003),andRosch,Thompson&Varela
(1991)contendisthat,whilephenomenologicalinquirybringsustoamore
relationalkindofintersubjectivity,itreachesitslimitsas“philosophyastheoretical
reflection.”(Roschetal,p20)
From Propositional To Embodied Knowing
“Aphenomenologicallyinclinedcognitivescientist,”stateRoschetal,“reflectingon
theoriginsofcognitionmightreasonthus:Mindsawakeninaworld….Wereflecton
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aworldthatisnotmade,butfound,andyetitisalsoourstructurethatenablesusto
reflectuponthisworld(Ibid,p3).WhileMerleau-Ponty’sentre-deuxor“middleway”
opensupa‘space’inthiscircularity—between“aworldthatseemstobethere
beforereflectionbegins…butthatisnotseparatefromus,”(ibid),andthusaspace
betweenself/world,inner/outer,Merleau-Pontystillrunsupagainstthelimitation
ofpositioningscienceas“primarilyunreflective”inthatit“naivelypresupposed
mindandconsciousness.”Rather,theysuggest(whilestillinvokingMerleau-Ponty)
theideaofembodiment(knowledge,cognition,experience),whereembodimenthas
a‘double-sense’:“…asalived,experientialstructure,andthebodyasthecontextor
milieuofcognitivemechanisms(p.XVI).Further,theyproposethewordenactivein
relationtocognitionasbothphenomenonalandexperiential,suchthatcognition“is
nottherepresentationofapregivenworldbyapregivenmindbutisratherthe
enactmentofaworldandmindonthebasisofahistoryofthevarietyofactionsthat
abeingintheworldperforms(p.9)
Onecan,particularlyinWesternscientifictraditions,begiventoextremepositions
regardingcognition,scienceandontology,whereonepolaritypositstheCartesian
modelofthedisembodiedmindthatdispassionatelyobservestheobjectiveworld;
theotherpresentsanalmostexclusivesubjectivism--thattheworldismerely
constructedfromperceptionalone,suchasintheindeterminacyprinciplein
quantummechanics.(ibid)
TheBuddhist“middleway”outofextremesorthis“fundamentalcircularity”(Rosch
etal,1991)isrepresentedintheMadhiyamakatraditionofNagarjuna,which
rejectedtheextremesoftheismandnihilism.Itisonthismutuallysharedpremise
of“middleway”thatthispaperpresentsabridgebetweenEastandWestasit
concernspraxis.WesternPhenomenology’stheoreticalreflectiveaimstowards
determininganontologyofbeing,andintheEast,Buddhism’sexperiential
prescriptionforabandoningthemythofaunifiedSelfidentity(andthus,somefixed
separateontologicalreality)findasharedpurposeinexploringtherelational.In
attemptingtostudytheimmediacyofhumanexperienceafterthefactthrough
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theoreticalreflection,Merleau-Pontysuggests,“itcouldnotrecapturetherichness
ofthatexperience;itcouldonlybeadiscourseaboutthatexperience(inRoschetal,
1991).RoschetalpointoutthatMerleau-Pontyhimselfadmittedlysuggestedthat
“histaskwasinfinite.”
Thus,therecognitionwithincognitivetheoryofsomethingapproachingnon-dual
experienceintherecursiveliminalitybetween—andinclusivenessof--cognizerand
cognition.,andLevinas’‘primacyofOther’bringsusclosertoamoreworkable
intersubjectivity(thatis,onenotcompletelyunderminedbytheso-called
mind/brainorsubject/objectproblem).Therecognitionhereisthatweare
intrinsicallyrelationalbeings.“Theworldhasmadeus,”asJohnShotter(2015)says,
referringtoMillerMair,“…weareoftheworldinthatweonlyknowofourselvesin
relationtoit.”(p.1)Bringingbeingnessandrelationalitymoreintomanifestformin
thissense,Merleau-Ponty(1964,p.93,inShotter2015)writes:“…mybody[is]a
spontaneitywhichteachesmewhatIcouldnotknowinanyotherwayexcept
throughit.”
Shotterelaborates(2015)furtheronthedistinctionbetweenthe“Cartesian,
geometricalorcalculationalformsofthought,andWittgensteinianorpoetical
forms.”Theformer,saysShotter,commitspeopletoaspecificframeworkor
theoreticalpositioncorrespondingwithreality.Conversely,thelatterrepresentsa
kindofdiscourseordialogueinwhichpeoplemakecomparisons,“enablingthemto
sensebothdifferences,aswellassimilarities.”(Ibid,p.2).HereShotterreferences
Wittgenstein’s(1953)“language-game”and“formsoflife”asinternalizedinquiries
whichcanbe“madeclearpoeticallyormetaphoricallyasrequired,”fromwhichwe
“begintodealwithmeanings…thatcan‘move’usinourverybeing-in-the-world.”
(p2)Thisiscruciallyimportantintermsofhowweengagetheworld,orrather,
fromwhatschemaweengagetheworld.TheCartesianmodeShotter(2010;in
2015)referstoas“aboutness-thinking”fromwhich“insteadoffocusingontheactual
situationwithinwhichweareimmersed,weturnawayfromit,andbegintothink
aboutitinalreadyadopted,generalterms.”(2015,p.3)Thecontrast,saysShotter,
16
approachesthetaskof“de-mechanizingandre-humanizingallourhuman
practices….istoexploreuniquepossibilities,relevanttothisperson,inthisplace,in
thistime,nottoestablishgeneral,timelessfacts.(p.4;hisemphasis)Thisis
precisely,asheputsit“inrelationalratherthanabsoluteterms.”(p.5)
Nishida(inYuasa;1987)takesusfurtherthroughhisconceptof“topos”or“bansho”
(Japanese)asa“fieldofconsciousness”inclusiveofthecognizerandcognition.
NishidafoldsintoanotherwiseWesternphenomenologicalapproachthenon-
dualisticconceptofZenBuddhismasintersubjectivity,where‘other’(oranyobject
ofconsciousness)becomesinterdependenttoourknowing/beingwithinthefieldof
consciousness.MuchlikeLevinasthen,mysuppositionhereisthatweare‘called
intobeing’bytheOther,sinceourknowablefieldofconsciousnessisinextricably
relational.
The Contemplative Approach: Mind/Body Unity
Inpsychosocialterms—evenexistential--theinternalstruggleofthehumanbeingis
betweenabiologicallydrivenimperativeforcontinuedsurvival,andapsychological
awarenessoffinitude;betweenstrivingandimpermanence.Muchpsychoanalytic
andBuddhistpsychologicaldiscourseisattributedtothealienationoftheideaofa
“skin-encapsulatedego”separatedfromothersandindependentoftheworld—
indeed,inisolatedcompetititonwithit.(Watts,1961).Hence,Wattssees(Western)
psychotherapyandBuddhistcontemplativepracticeashavingthesharedpurpose
ofliberation.Whileitcanbearguedthattheseendeavoursareinherently
soteriological,thussettingthemapartfromobjective,empirically-basedscience,
Kapstein(DeutschandBontekoe,eds.,1997),writingaboutBuddhismdiscourseson
‘twotruths’theory(relativeandabsoluteexistence;conventionalandultimatetruth)
asitrelatestosunyata(emptiness:‘formisemptiness,emptinessisform,’fromthe
BuddhistHeartSutra),suggeststhatallepistemologyfacessomethingofatwo
truths‘dialectic,’insomuchas:“wefindourselvesconfrontedwiththeapparent
dichotomybetweenthetruthaswethinkweknowit,andthepossibilityof
17
discoveringthatthatcannotbethetruthinfact.”Thissuggests,hesays,that:“every
sciencecanbesaidtohaveitsownsoteriology.”(p.431)
Praxis As ‘Way’ vs. Means:
Whatdoesitmeanthen,tolivethroughpraxis,toseeitasanewphenomenological
engagement,embodimentandenactmentfromacognitivephenomenological
approach(Roschetal,1991),influencedbytheEasternconceptof“onenessofbody-
mind”(shinjinichinyo),firstespousedbyJapaneseZenmasterEsai(Yuasa,p28).
UnificationofmindandbodydoesnotmeaninEasterntraditionsthatthetwoare
inseparable,asYuasawrites,butthat“theyoughttobeinseparableasanideal”such
thatthe“’onenessofbody-mind’meansthatwhenthedualisticandambiguous
tensionintherelationshipbetweenthemindandthebodyisdissolved,andthe
ambiguityovercome,anewperspective—whatmaybecalledthedisclosedhorizon
(Offenheit)—willcomeintoview.
Forourpurposeshere,Aikidorepresentstherelationalpraxisofencounteringthe
liminalspace,theentre-deuxthatbreaksthetheoreticalcircularityofinner/outer,
self/world—wherewecontactthe‘disclosedhorizon’intheemergenceofOtheras
primacy(Levinas).Here,our‘onenessofbody-mind,’ourshinjinichinyotakesona
praxis-as-primary,whereourownresolutionofmind-bodydualityisrelationally
cultivatedthroughpartnertraining,andspatial,embodieddiscourse.
Whyispracticeimportantforaneducator?
Again,contemplativeEasterntraditionssuchasBuddhismestablishenlightenment
(e.g.bodhicitta,or‘awakenedheart’)notasanempiricallyknowableultimateTruth,
butasanaccomplishablegoal;onethatisidentifiedandcultivatedthrough
experientialpath--knowing,doingandbeing.Acontemplativeor“onenessofbody-
mind”practice(Aikido,yoga)willundoubtedlyleadonetocontacttheirhabitual
patternsofembodiedemotions,thoughtand(re)action.Buddhistdiscourse
18
describessuchpsychosocialpatternsasconditioning.Thus,topracticeistoputone
incontactwithone’sconditionalnature,providingopportunityforreconditioning,
andthustore-enact(Roschetal),re-engage,repotentiateandreinhabitthelife-
spaceoftheworld,asafullypresentinterrelationalbeing.
AsYuasa,inhischapteronJapanesephilosopherWatsujiTetsuro,asks:“Whatdoes
itmeantoexistinbetweenness(aidagara)?9WhatYuasaisaddressinghereisnot
merelyaphenomenologicalproblem,butamethodologicalone.“Ifacharacteristicof
Easternthoughtisthatalivedexperienceofcultivationisthemethodologicalroute
toenlightenment,”heasksrhetorically,“…thismeansthattheverycharacterofthe
dualisticmodeintherelationshipbetweenthemindandbodywillgraduallychange
throughtheprocessofcultivation.”(p.28)Thispassagedescribestheveryessence
ofcontemplativepracticeinBuddhism—todissolvetheillusionofsubstantiveego-
Selfthroughthephenomenalmeta-awarenessofobservingandindentifying
discursivethoughtandself-generativenarrativeas‘I’asflowofmentalactivity.
Wherethisrepresentscultivationatthepersonallevelofpractice,howthencanwe
viewAikidoas‘do’orpathtocultivationthroughrelationalpractice?Howdoesone
findreconciliationbetweenthedualisticSelf(relativetruth,intwotruthstheory)
andtheegolessSelf(absolutetruth)beyonddialecticalreflection,throughembodied
andenactedengagementwithOther--inthe‘betweeness’(aidagara)ofspatial-
basho?TofollowisanexplicationofAikidoastheexperiential,practicalpathof
‘harmonization’ofthis(conditional)dualisticsplit.
Aikido,asexplainedearlier,isaJapanesedefensiveartdevelopedbyfounder
MoreheiUeshiba(b.1883,d1969).FromitsShintospiritualunderpinnings,Aikido
integratesmanyothermartialforms,suchasjiujutsu,kenjutsu(sword),comprising9YasuaguidesusherethattheJapaneseterm“between”(aida)connotesaphysicalsenseofspace,‘betweenathingandathing,’suchthatour“betweeness”impliesourexistenceinadefinite,spatial
basho(place,topos,field).“Naturally,”hesaysthisbashoisnotapositioninaneutralized,physical
spacethatobliteratesanyhumansignificance;rather,itisthelife-bashoinwhichwefindthe
interconnectedmeaningsofthelife-world.”(Yuasa,1987,p38)
19
amodernformofbudoorwarriorship.However,init’smostpopularizedandwidely
adaptedform,Aikidoasweknowitrepresentstheculminationofspiritual
awakeningofthefounderthroughhisownexperience,astoldthroughthestoryin
theprologueofthispaperregardinghisepiphanyaboutnon-dualexistence,non-
resistance,andtherealizationof“IamtheUniverse!”
Thewordaikidoisself-revealinganddescriptive.AIcanbetranslatedas‘harmony’
or‘toblend’;‘KI’representslifeforce,theUniverseitself,or‘universallove;’DO
means‘way’or‘path.’Seenasalivingexpressionofthebudoprincipleof‘loving
protectionofallbeings,’Aikidorepresentsawayofharmonizingoneselfwithallof
creation;thecultivation/purificationofoneselfastoliveinnon-resistant
interdependencewithalllivingbeings.Muchlikesatoriorenlightenmentachievedin
Zenmeditation,whereone’s‘bareattention’leadstothe‘purebeing’Nishida
describes,Aikidoinvolvesakindof‘strippingaway’ofthepreconceptionsof
self/Otherseparation,ofSelf’-defense,andprovidesaspiritualapproachthat
suffusesthepartnertrainingwithanethosofmutualliberation,interdependence,
andflowingintersubjectivity.Beyondanyanachronisticsettinginbudoandsamurai
culture,Aikidoisathoroughlymodernartthatindeedemergedinitsfullformafter
thedestructionsufferedbyJapaninWWII.Designated,whenthefounderdescribed
itasthe‘ArtOfPeace.’AikidoitselfwasborneoffounderMoreheiUeshiba’s(b.
1883,d1969)spiritualepiphanythroughnotonlymind-bodyunification,butalso
mind-cosmosunification:“IamtheUniverse!”10
ThetrainingexercisesinAikido,whileultimatelycomprisinginfinitelyvariableand
adaptabletechniquesforunarmedself-defense,11provideasimulationofconflict10This,followingachallengeUeshibaaccepted,unarmed,fromanavalofficerstudentwhoattacked
himwithawoodensword.Ueshiba’sfamousepithetarosefromhisabilitytoeffortlesslyevadehis
attackerwhilesimultaneouslyprotectinghimfromharm—arisingfromanembodiednon-duality
withtheflowofnature,theUniverse,bothconceptuallyandphysically.11Aikidomovementsrevolvearoundtwogeneralprinciples:intenkan,oneentersintothecentreofanattack(intheattacker’s‘place,’acceleratingthecentrifugalorcentripetalforce;inirimi,thenage
20
throughwhichthedefender(nage)canlearntocalmly,lightly,inperfecttimingand
stableposture,gaincontrolofattacker(uke).KidevelopmentinAikidotraining
(advancedbyKoichiTohei)usesmind-bodycoordinationprinciplesandexercises
asawayofhelpingstudentsgraspandcultivatethesamekindofcalm,stableand
determinedstatesofreadiness,movementandeffortlessflowasthefounder(*ones
hewasunable,throughlackofpedagogicalsophistication,tomakeexplicit).12
Partnersteamupthroughphysicalcontactexercisesofself-defensenottosimply
learnbody-mechanicstooverpoweranopponentseeninJudo,Karateorsimilar
martialarts,buttodevelopacuityofawarenessoftheaforementionedenergy-field
ordefenderentersintotheattack,redirectinguke’sforcetocausethemtoturn.Ineithergeneral
counter-movementfromthenage,theukeis—bythenatureofhiscontinuedattack—forcedtomake
ukemi:escape.Inessence,thisultimatelyconfrontsukewiththeirownaggression.Initsmost
advancedform,suggestedUeshiba,theattackis‘overbeforeitbegins.’Thusexiststheaxiomabout
Aikidothatitis“winningwithoutfighting.”12KoichiTohei(b.1920–d.2011)wasanearlystudentofthefounder,eventuallybecomingchiefinstructorandthefirstawardedthehighestrankof10thDan.Toheikeenlyobservedthatwhilemany
studentswereemulatingthefounders’movements,theywereincapableofthrowingandcontrolling
theirukeswiththesameeffortlessness.Ueshiba,itseems,wasunabletotransmitinacohesive,
accessibleway,thedeeplyembodiedesotericspiritualprinciples--coupledwithyearsofrigorousand
highlyintegratedmartialtraining—throughasingularpedagogy.Afterthewar,Toheistudiedthe
principlesofmind-bodycoordinationofyoga-influencedteacherTenpuNakamura.Hewassoonto
discernfromTenpu’sapproachthatwhatAikidostudentswereunabletoreplicatefromUeshiba’s
movements(andwhatUeshibawasunable—orunwilling—toexplicate)wasthefounder’spowerful
feeling:hisKi.
Inotherwords,whatmadetheUeshibatheembodimentofhisownart,washisexquisitelytuned
flow-stateofmind-bodyunification,hiscapacitytomovefreelyandintotallyharmonizedtiming
withanattack—inessence,todefeattheattackbeforeitarose.Afterthefounder’sdeathin1969,
ToheibegantoadaptKiDevelopmentintoAikidotraining,usingmind-bodycoordinationprinciples
andexercisesasawayofhelpingstudentsgraspandcultivatethesamekindofcalm,stableand
determinedstateofreadinessandflowasthefounder.
Tohei’sinsightsbroughtforwarduniversalprinciplesofmind-bodycoordinationthatcouldbe
studiedandexperientiallyembodiedthroughtraining.Hecalledthisapproach‘Kiindailylife.’
(Tohei,1980)
21
(Ki)withinwhichthecontactoccurs.Thisgoesbeyondmereproprioceptionofone’s
singularsubjectivemovementandagency,tointer-subjectiveawarenessanda
metaperceptionofthefielditself,indistinctfromtheukeandnagewithinit.Inthis
sense,this‘kidevelopment,’ofsensing,joiningandbeinginseparable-fromKi
(universe;wholeness)isakintoBohm’sideaoftheimplicateandexplicateorder—
bothareinextricablyenfolded,ormoreaccurately,(quantum)entangled.Ueshiba
definedthisdynamicasLove.Forourpurposes,wecanrecognizeitasmovingfrom
conceptualintersubjectivity,toengagedandembodiedintersubjectivity.
22
ListedbelowarethetwosetsofKiDevelopmentandKiAikidoprinciples.
FourPrinciplesOfMind-bodyCoordination
1) ThinkOfYourOnePoint2) CompletelyRelax3) HaveaLightPosture4) ExtendYourMind
FivePrinciplesofMind-BodyCoordinationInAikido
1) ExtendYourMind.2) Knowyourpartner'smind.3) Respectyourpartner'sKi.4) Putyourselfinyourpartner'splace.5) Performwithconfidence.
Thefirstsetofprinciplesgivestudentsamethodforeffectivelyobservingthenature
oftheirmindmanifestthroughtheirbodystateasregardsstability,calmnessand
relaxation,whilebeingtestedforbalanceorreactionbytheirpartner.Forexample,
bythinkingofone’svirtualcentreattheirabdomen,the‘one-point,’themindand
bodyaligninanaturalwaytobecome‘immovable’(fudoshin).Similarly,withthese
principlesinplaceasembodiedawarenessandstate-basedcalmnessandrelaxed
movement,practitionerscanengageinAikidoexercisesinmotion—attackand
defense—withtherelationalaspectsofOther(e.g.‘respectyourpartner’sKi’)asa
meansofblendingorharmonizingtheirmovementwiththeattack.Indoingso,
aikidoka15arethusengagedinakindofco-phenomenologyandsharedmeta-
awarenessofdynamicsthattranscenddualism—thatalivedexperienceof
inseparabilityfromtheKifieldisnotjust(basho)field-consciousnessshifting,but
bringstofruitionandafelt-sensethe“onenessofbody-mind”referredtoinZen
training.
Throughtheseexplicittrainingandmind-bodycoordinationprinciples,Toheiwas
abletointroduceamorepracticalandexplicitpedagogyforAikidostudentsto
15ThosewhotraininAikido
23
engageinshugyowithoutthesingularlymartialrigorousemphasizedelsewhere,
thusmakingitmoreaccessibleforallpractitionersforintegrationintodailylife.
WhilethephysicalityofAikidotrainingwasmademoreadaptablebyTohei’sKi
developmentapproach,themartialspiritatthecentreoftheartremainedintactand
emphasized.Whatisexpressedhereistheexperienceofshugyoastheenhancement
ofastudent’sincreasedcapacityforpresence:tadaima(“onlynow…thereisonly
thismoment;”Saotome,1993,p.162)orichigoichie,“onelife,onemeeting.”(Ibid-
p.173).Thus,budotrainingisnotsomuchaboutpreparationforthedestructionof
war,butthepreservationoflife,andthefearlessnessofone’sindomitablespiritin
engagingtheliminalityoflifeanddeathinanyencounter.Inthemartialcontextof
suchaliminal(andmartial)encounter,itisthecalmnessandconcentration,thelack
ofopening(tsuki)inone’sKioranysuch“spiritualseparation”thatcanleaveone
vulnerabletoinjury,attackordeath.Thisliminality,assuch,canbeseeninthe
expressionseishiichiryo:“lifeanddeathareone.”(Ibid,p.165)Saotomewrites:
“Standingontheedgeoflifeanddeath,youcannotmakealie.Standingontheedgeoflifeanddeath,yourphysicalandyourspiritualvibrationcanonlyspeakthetruth,andyourdeepestselfwillappear.Amasterunderstandsthisandheawaitsanimbalance,anopeningintheother’sdefense.Hesurroundstheemptiness,thenegativespaceinwhichtocatchtheenemy’sspiritandvibration,withhispresence.”(p.169)
Atitscorethen,AikidoisaspiritualpathorDO,throughshugyo,ofcultivatingmind-
bodycoordination(calmness,readiness,relaxation,presence)inanembodiedand
feltsensethroughpartnertraining,forthecontinuouslylivedexperienceof
liminality(life-death;self-Other)indailylife.Trainingwithapartnerthusbecomes
acanvasofrelationaldynamics,aspiritualexerciseinmovingfromsingularityof
subjectivitytorelationalityofintersubjectivity,inthatanycollisionorphysical
resistanceencounteredinthetechniquesbecomesapointofcontactwithone’sown
Egoinsularityanddefense,andthusapointoflearningforcultivatingnon-
resistanceandjoininginandblendingwiththeother.
24
Assuch,itcanbeglimpsedhereinitstechnicalandconceptualvastness,ofwhich
thispapercanonlybegintopenetrate,notwithstandingaswellthatitisessentially
anexperientialpractice.Inthecontextofthisdiscussion,Aikidoinasense
transcendsthe‘knowing,doingandbeing’presentedbyClarke(2005)tobecomea
knowing-beingaspath,notmethodologyormeans.
Epilogue: Transformative Pedagogy As Human Interconnectedness
WhileWesternandEasternphilosophysharesimilaraimsintermsofknowing,
doingandbeing,whatwehaveseenisthatapreoccupationwithanobjectivist
approachtoepistemologicalandontologicalinvestigationcontinuestodominate
Westernphilosophicaldiscourse,andcanbeseentobeinthewayofliberating
praxisfromastill-theoreticalconsideration,toapragmatic“tensionalandethical”
one(Steward&Zedicker,).Thisislargelytheresultoftheproblematictheoretical
circularityencounteredinthesubject-objectsplit,despitevoluminousadvancesin
PhenomenologybyLevinas,Buber,Merleau-Pontyandothers,onethatisseen
rather,inEasternapproaches,asapragmaticandachievabletraitandtask
facilititatedthroughcultivationoftheSelf:Easai’s“body-mindoneness.”Inthe
principlesandtrainingof(Ki)AikidoandShambhalaBuddhism,examinedhere,one
canseeasoteriologicalethosforenlightenmentthrough‘peacefulwarriorship.’
Asitconcernspedagogy,thediscussionservestohumanize,asFreirechallengesus,
educatorsintheirrolesnotonlyaspedagogues,butalsoashumanbeingstasked
withthe“tensional,ethical”praxisofleadership.Moresuccinctly,thissuggests
leadershipasexemplifyingpraxis,byprivilegingtherelationaloverthe
instrumental,thehumanenessovertheobjectivistandmerelyproductive(techne).If
indeed,asO’Byrnesays,thefunctionofpedagogyisto“teachrevolution,”thenas
Freiresays:
25
“Arevolutionaryleadershipmustaccordinglypracticeco-intentionaleducation.Teachersandstudents(leadershipandpeople),co-intentonreality,arebothSubjects,notonlyinthetaskofunveilingthatreality,andtherebycomingtoknowitcritically,butinthetaskofre-creatingthatknowledge.Astheyattainthisknowledgeofrealitythroughcommonreflectionandaction,theydiscoverthemselvesasitspermanentre-creators.”Freire,P69
WhileAikidoisnotpresentedhereasanidealizedorsingularpathtopraxis,itdoes
pointthewaytoknowing-beingthroughintersubjectivityasDoor‘way,’through
non-violentpresencing,interconnectedness,andasLevinasprompts,theprimacyof
Other.
Aikidothusrepresentsapraxisorpathmovingbeyondmereconflictresolutionto
oneofharmonythroughnondualawarenessandintersubjectivity,andultimately
withnondual‘purebeing.’(Deutsch,Eliot,andRonaldBontekoe,eds.1997)Assuch,
itoffersinvaluableinsightandbothmetaphoricalandexperientiallearningthatcan
beadaptedtootherpedagogicalpracticestowardsfosteringunderstandingand
methodologiesbasedoninterdependenceandcooperation.
.
26
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