記録 Archive
Aikido and Taoism
Please note: This article was prepared by Jason Wotherspoon, and is based upon his experiences in the study of Aikido and Taoism.
It is not necessarily the view held or endorsed by the Takemusu Aiki Association.
Despite being a Japanese Martial Art, I find Aikido’s principles very similar to Taoist philosophy and practice.
Although Martial Arts is popularly regarded as being further from religious study and spirituality as anything you could care to think of because of it’s association with wars, fighting and death etc., it wasn’t always the case. In fact there is considerable evidence becoming available supporting the theory that Martial Arts and the path of Spiritual development are necessarily intertwined. (1)
The Shaolin Temple for example, known for producing fighters of the highest calibre, was also a major centre for preserving and developing religious studies, healing and the sciences. Bodhidharma, the great Indian monk who made the journey to China and found monks in such poor state of physical health that they were unable to study their religion, taught them exercises to improve their health as well as fighting arts to protect their temple from attackers. This became the Shaolin Temple.
Aikido is very similar in this respect, in that it provides the means to cultivate one’s body, mind and spirit at the same time, and its famous principles of non-aggression and non-resistance are only the beginning of it’s connections to Taoism.
As I have mentioned elsewhere, it is said that O-Sensei, in his younger days, studied the “Nine Chinese Classsics”. I am yet to determine what it is the Japanese people popularly refer to, but in China there are a number of classics of Chinese literature that the learned man was required to read in order to gain an official posting, or status in society. However, it is known that the Confucian texts (which number 4 books) were included in the material that O-Sensei came in contact with. Many Japanese scholars and professionals likewise studied the classics in order to broaden their knowledge or further their careers.
Since Taoism is an integral part of Chinese culture and history, it is no surprise that the most treasured of Chinese books are of a philosophical and spiritual nature. Works such as Lao Tzu’s Tao Te Ching (Roshi Dotokukyo), Sun Tzu’s Art of War (Sonshi Heiho), the I Ching, and the Chuang Tzu, are famous, ancient books that not only form the foundation of Taoism, but have played an important part in the history and culture of China for over 2000 years.
Taoist principles have been the guiding light in the development of medicine and health practice, architecture and town planning, government, education, and of course, the martial arts and military strategy.
Much of Japanese culture has derived from China, and despite its unique development from this origin to what it has become today, many Japanese students of philosophy, religion and martial arts still turn to the ancient books of China to seek further insights.
Shinto, the mystical religion of nature worship that shares in popularity equal to that of Buddhism, borrows much from Taoist cosmogeny and cosmology. It is documented that O-Sensei showed considerable interest in Shinto during his youth, and later contact with Onisaburo Deguchi, the charismatic leader of the new religion Omoto-kyo, which is based upon Shinto, had an enormous influence over O-Sensei during important developmental years.
It is also documented that O-Sensei was apprenticed with a Shingon temple for four years, at the behest of his father Yoroku, himself a practitioner of the Shingon faith. Shingon is based upon a form of Chinese esoteric Taoist practice, that has its roots in Tantra. There is a photo of O-Sensei practicing “kuji-kiri’ techniques, a form of meditation involving the use of mudras.
All this serves to set the historical basis for my argument, however we must look at the two arts themselves and draw comparisons between the two, in order to establish the argument further. There are two ways in which to do this, one is to examine the legacy of O-Sensei’s writings and speeches, the other is to examine the art of Aikido itself, both its principles and its techniques. Then we can see whether or not there is any connection with Taoism.
For many people, particularly non-Aikido-ka, a discussion of Aikido techniques will be confusing, so I shall leave that till last, and start by looking at the writings.
The most explicit written legacy that we are left with is O-Sensei’s 1938 book, *** Budo***, a training manual with photographs and his own descriptions of techniques and principles. The rest we have available is in the form of doka, dobun, and kuden, which are poems, songs, calligraphies, sayings and speeches.
The introduction to Budo, and the text entitled “The Essence of Technique” is replete with Taoist concepts and imagery. O-Sensei often writes of “the manifest and hidden, water and fire, heaven and earth,” these are the dualities of yin and yang, which form the foundation of Taoist thought. He also writes of blending heaven, earth and man into a single force, and applying the principles of yin and yang. No doubt these expressions are derived from his Shingon and Shinto training, however there are specific quotes both in Budo as well as the doka, dobun and kuden that have direct similarites to Taoist works.
The Doka by O-Sensei
Taoist comparison source.
Even through surrounded by a great number of enemy
View them as one person
And so fight on!
Ruling a large country is like cooking a small fish.
(Tao Te Ching Chapter 60)
Aiki cannot be captured with the brush
Nor can it be expressed with the mouth
The tao that can be talked about is not the Absolute Tao.
If it can be named, it is not an Absolute name.
Put the active principle (yo) into the right hand
Turn the left into the passive (in)
And so guide the adversay.
From Budo, by O-Sensei
From ancient times, strategy was something taught as
a natural expression of the august presence. Combat
followed the dictates of heaven and earth.
(“The Essence of Technique” Pt.3)
Preparation for war follows the five fundamentals;
- The Tao, 2) Heaven, 3) Earth, 4) Commander, 5)
(Art of War, Chapter 1)
There are four phenomena in the universe, and mankind is one of them.
Mankind follows the ways of the earth,
The earth follows the ways of heaven,
Heaven follows the ways of Tao,
And Tao follows the ways of Nature
(Tao Te Ching, Chapter 26)
True Budo is not for the sole purpose of destroying an
opponent; it is far better to defeat an opponent
spiritually (by making him realise the folly of his actions)
and then he will gladly abandon his attack.
Winning without fighting is the pinnacle of excellence.
(Art of War, Chapter 3)
Discussion on Principles
Taking the initiative.
According to the Art Of War, those deprived of the initiative usually lose, those who retain it usually win. In Aikido, we take the initiative over the attacker so we are able to gain control of their attack. Waiting for the attack, leaves us no time to react.
**Basics and Variations **The Art of War says to enter into battle using direct tactics, but win battle using indirect tactics, and that indirect tatics are based upon direct tactics. In Aikido we have basic (kihon) techniques, and variations (henka). Basics form the foundation of Aikido, variations come into being when the basics are applied to realistic situations.
Discussion on Techniques
Notes and references
The Boddhisattva Warriors, by Nagaboshi (Terence Dukes)
Budo - the teachings of the Founder of Aikido by John Stevens
The Essence of Aikido - Spiritual teachings of Morihei Ueshiba by John Stevens
Abundant Peace - the biography of Morihei Ueshiba by John Stevens
The Secrets of Aikido, by John Stevens
“My words are very easy to understand” lectures on the Tao Te Ching by Man-jan Cheng, translated by Tam Gibbs
(more to follow)