We opened to the world premiere of the "Cell Phone Talk Outdoors" kata at our Wu Chi Ku gathering yesterday. Here are the moves.
1. Bow
2. Ready Posture
3. Whip Out Cell Phone (no cell phone actually used; that would make it a weapons kata)
4. Cell Phone To Ear
5. Disturb The Dirt
6. Kick The Rock
7. Stiff Legged Walk
8. Spin And Turn
9. Lean Back Look Up
10. Switch Cell Phone To Other Ear
11. Pick At Lint On Clothes
12. Stare At Lint
13. Open Expansive Gestures
14. Stiff Legged Walk
15. Spin And Turn
16. Close And Pocket Cell Phone
17. Ready Posture
18. Bow
Now that the "Cell Phone Talk Outdoors" Tai Chi / Qi Gung kata has been introduced into the world, I am looking forward to its eventual display at martial arts demonstrations and to, no doubt, The First International Man/Machine Interaction Kata Competition.
Sunday, December 11, 2011
Tuesday, November 15, 2011
do you want to transform yourself?
Do you want to transform yourself?
Then follow these two principles.
1. Attention directs energy.
2. Whatever you attend to, you become.
Otherwise,
keep attending to the same old things
and die as you are.
Then follow these two principles.
1. Attention directs energy.
2. Whatever you attend to, you become.
Otherwise,
keep attending to the same old things
and die as you are.
Monday, November 14, 2011
the cosmic fight club
I belong to the Cosmic Fight Club. The Great Mystery is my personal trainer, oversees the whole endeavor, gives me good instruction. Rumi, my road man, laughing and singing and dancing backwards and sideways thru wide open spaces.
George Breed is my sparring partner. He's a wily little devil and knows all my weak spots. Buddha is my cook, serving generous portions of his nourishing Heart Sutra soup. Lao Tzu, my press agent, reluctant to say anything at all. Jesus is my cut man. He knows all wounds and their healing.
The posted training schedule is simple. No matter when I look, it says Now. I'm always at the gym, always working out, when I think I'm not, and when I don't think I am.
This spiritual athlete business is tough. But I wouldn't have it if it were any other way.
George Breed is my sparring partner. He's a wily little devil and knows all my weak spots. Buddha is my cook, serving generous portions of his nourishing Heart Sutra soup. Lao Tzu, my press agent, reluctant to say anything at all. Jesus is my cut man. He knows all wounds and their healing.
The posted training schedule is simple. No matter when I look, it says Now. I'm always at the gym, always working out, when I think I'm not, and when I don't think I am.
This spiritual athlete business is tough. But I wouldn't have it if it were any other way.
Friday, November 11, 2011
countering the sorcerers of ruin
I am struck by how similar Wall Street, corporate powers, and their henchmen (judges and congressional cronies) are to the "sorcerers of ruin" in certain African societies who are described as eating the flesh of others (profiting off other's misfortunes), employing zombies (armored goons) to protect their wealth, and sacrificing their own children (all our children's future) in order to reap wealth and societal advantage. Sorcerers of ruin are countered by sorcerers of healing who throw off the ruinous spell and open the society to balance, fairness, and beauty.
Thursday, November 10, 2011
Wednesday, November 9, 2011
the code of karate
The Code of Karate as depicted on one of my graduation silks from Tatsuo Shimabuku, Founder of Isshinryu Karate.
the eight precepts of the code of karate
My facebook friend and Isshinryu practitioner, Jithu Nair, asked if I would comment on the Code of Karate given by Tatsuo Shimabuku, founder of Isshinryu, on the graduation silks presented to me and other of his students. I list the eight precepts of the code as printed on the silks followed by their translation (in parentheses) given in Patrick McCarthy’s The Bible of Karate: Bubishi.
1. A person’s heart is the same as heaven and earth
(The human mind is one with heaven and earth.)
Isshinryu means the way of one heartmind, the way of one consciousness, of one awareness. We are like a sphere within a sphere. The inner sphere is our little self – the one who trots around and conducts business, the one who gets all inflated and deflated. When we let that go and are not performing beef on beef actions in the sparring of the little dojo nor in our daily life relationships (the larger dojo), our heartmind awareness begins to open to the larger sphere we are. We embody heaven and earth. We ground and open simultaneously. The grounding and the opening know no bounds. We extend “outward” in all directions with no bounds. We know the inner infinity and outer infinity as the same infinity. Our heart is the same as heaven and earth.
2. The blood circulating is similar to the Moon and Sun.
(Our blood circulation parallels the solar and lunar cycles of each day.)
Blood is energy. The circulation of our energy is similar to the Moon and Sun. The Sun is solar power shining its rays upon all with no exception. So does the light energy of our awareness. We are also instructed to have a “mind like moon, mind like water.” The Moon reflects the light of the Sun with no clinging and no hesitation. These ways of the Sun and the Moon are the ways of the martial artist. Awareness in all directions both internally and externally (internal and external are one) with no clinging to any “thing” (thought, sound, image, movement) and no hesitation.
The Cheng-Tao Kung-Fu Chih-Lun (Discourse on the Correct Method of Energy Work) speaks of this inner sun and moon: “When you see the moon rise from the tan-t’ien, use the true intention to hold it. Unite the sun and moon, gather them, and hide them within. Remain in the absolute stillness of the void and let no thoughts arise. When everything has returned to the origin, the Great Tao will emerge.”
3. The manner of drinking and spitting is either hard or soft.
(Inhaling represents softness while exhaling characterizes hardness.)
The right kind of inhalation can fill the room or space with an assertive calm energy that decreases another’s desire to attack. Inhaling is like a tiger preparing to leap. There is a softness so soft that it is diamond hard. Move forward or strike with exhalation of breath.
Drinking is inhaling. Spitting is exhaling. Inhaling and exhaling are the condensing and expansion of energy, ki, chi. Breath and energy coincide.
Breathe in positive energy (plus ki) to your own being. Breathe out positive energy to all around. If cornered and under threat of life, breathe out a diamond sharp dagger with appropriate movement. Otherwise run like hell.
4. A person's unbalance is the same as a weight.
(Adapt to changing conditions.)
The unbalance of a person’s mind is simultaneously manifested in the body. The unbalance of the mind is the splitting that occurs through the arousal of fear, anger, or anxiety. Jujutsu and the sport of judo are founded upon the accurate use of another person’s unbalanced weight.
A calm mind is a calm body. An unbalanced mind is an unbalanced body. Keep the body in balance and the mind will follow. Breathe deeply, centering and opening.
5. The body should be able to change direction at any time.
(Response must result without conscious thought.)
When centering at the hara (tan t’ien), the sphere of energy that we are can be condensed to the molecular realm. This allows the body freedom of movement, unbound by mental or emotional energies. Response occurs without conscious thought .
Not only should the physical body be able to change direction at any time, more importantly so should the energy body. The energy body moves in accord with the energies around it while keeping its own deep centering. “The sword swings itself.”
6. The time to strike is when the opportunity presents itself.
(Distancing and posture dictate the outcome of the meeting.)
The universe opens and closes, is opening and closing all the time. We move when there is an opening. We are still when the universe is still. Any move made before or after an opening is ineffective. We strike (move) when the opening is here.
There are only four major moves: toward, against, with, and away.
We maintain right distance and right posture when facing any situation. Both distance and posture shift as the situation shifts. It is a dance. We become and are the situation.
7. The eye must see all sides.
(See what is unseeable.)
Open, 360 degree, awareness uses more than the physical eye. One’s senses deepen and heighten when one is in danger. Death sits next to us and is here all the time. We stay awake and open of vision.The eye will shut down if we are not relaxed. We relax in the now and see. We see within and without. The inner infinity and the outer infinity are the same infinity. We are present and open to all around us. We are a centering of the universe.
8. The ear must listen in all directions.
(Expect what is unexpected.)
This is a paradox, as most truths are. We expect the unexpected by having no expectations. Our ear listens in all directions while not being caught by any sound. When our ear gets caught, it no longer hears. When the ear listens, it is one with what it hears. As the sounds transform, so does the ear.
1. A person’s heart is the same as heaven and earth
(The human mind is one with heaven and earth.)
Isshinryu means the way of one heartmind, the way of one consciousness, of one awareness. We are like a sphere within a sphere. The inner sphere is our little self – the one who trots around and conducts business, the one who gets all inflated and deflated. When we let that go and are not performing beef on beef actions in the sparring of the little dojo nor in our daily life relationships (the larger dojo), our heartmind awareness begins to open to the larger sphere we are. We embody heaven and earth. We ground and open simultaneously. The grounding and the opening know no bounds. We extend “outward” in all directions with no bounds. We know the inner infinity and outer infinity as the same infinity. Our heart is the same as heaven and earth.
2. The blood circulating is similar to the Moon and Sun.
(Our blood circulation parallels the solar and lunar cycles of each day.)
Blood is energy. The circulation of our energy is similar to the Moon and Sun. The Sun is solar power shining its rays upon all with no exception. So does the light energy of our awareness. We are also instructed to have a “mind like moon, mind like water.” The Moon reflects the light of the Sun with no clinging and no hesitation. These ways of the Sun and the Moon are the ways of the martial artist. Awareness in all directions both internally and externally (internal and external are one) with no clinging to any “thing” (thought, sound, image, movement) and no hesitation.
The Cheng-Tao Kung-Fu Chih-Lun (Discourse on the Correct Method of Energy Work) speaks of this inner sun and moon: “When you see the moon rise from the tan-t’ien, use the true intention to hold it. Unite the sun and moon, gather them, and hide them within. Remain in the absolute stillness of the void and let no thoughts arise. When everything has returned to the origin, the Great Tao will emerge.”
3. The manner of drinking and spitting is either hard or soft.
(Inhaling represents softness while exhaling characterizes hardness.)
The right kind of inhalation can fill the room or space with an assertive calm energy that decreases another’s desire to attack. Inhaling is like a tiger preparing to leap. There is a softness so soft that it is diamond hard. Move forward or strike with exhalation of breath.
Drinking is inhaling. Spitting is exhaling. Inhaling and exhaling are the condensing and expansion of energy, ki, chi. Breath and energy coincide.
Breathe in positive energy (plus ki) to your own being. Breathe out positive energy to all around. If cornered and under threat of life, breathe out a diamond sharp dagger with appropriate movement. Otherwise run like hell.
4. A person's unbalance is the same as a weight.
(Adapt to changing conditions.)
The unbalance of a person’s mind is simultaneously manifested in the body. The unbalance of the mind is the splitting that occurs through the arousal of fear, anger, or anxiety. Jujutsu and the sport of judo are founded upon the accurate use of another person’s unbalanced weight.
A calm mind is a calm body. An unbalanced mind is an unbalanced body. Keep the body in balance and the mind will follow. Breathe deeply, centering and opening.
5. The body should be able to change direction at any time.
(Response must result without conscious thought.)
When centering at the hara (tan t’ien), the sphere of energy that we are can be condensed to the molecular realm. This allows the body freedom of movement, unbound by mental or emotional energies. Response occurs without conscious thought .
Not only should the physical body be able to change direction at any time, more importantly so should the energy body. The energy body moves in accord with the energies around it while keeping its own deep centering. “The sword swings itself.”
6. The time to strike is when the opportunity presents itself.
(Distancing and posture dictate the outcome of the meeting.)
The universe opens and closes, is opening and closing all the time. We move when there is an opening. We are still when the universe is still. Any move made before or after an opening is ineffective. We strike (move) when the opening is here.
There are only four major moves: toward, against, with, and away.
We maintain right distance and right posture when facing any situation. Both distance and posture shift as the situation shifts. It is a dance. We become and are the situation.
7. The eye must see all sides.
(See what is unseeable.)
Open, 360 degree, awareness uses more than the physical eye. One’s senses deepen and heighten when one is in danger. Death sits next to us and is here all the time. We stay awake and open of vision.The eye will shut down if we are not relaxed. We relax in the now and see. We see within and without. The inner infinity and the outer infinity are the same infinity. We are present and open to all around us. We are a centering of the universe.
8. The ear must listen in all directions.
(Expect what is unexpected.)
This is a paradox, as most truths are. We expect the unexpected by having no expectations. Our ear listens in all directions while not being caught by any sound. When our ear gets caught, it no longer hears. When the ear listens, it is one with what it hears. As the sounds transform, so does the ear.
Friday, November 4, 2011
a simple effective model of personal transformation
Seven years ago, I published a simple effective model of personal transformation based upon martial art principles -- The Wheel of Keen Weapons. I have been teaching this Way for decades and will continue teaching it until I drop this body.
Wednesday, September 28, 2011
devolution
With the devolving of human consciousness into thinking that only matter matters (stuck in the mud as it were), Wyrd became weird and Imagination became fantasy. We disenchanted our world, deciding to live in the hog pen of material-ity, proclaiming it as a rational thing to do.
Tuesday, September 27, 2011
the rearranging of cosmic furniture
This morning I heard the bumping sounds of the rearranging of cosmic furniture as my mind shifted to new Imaginings. I became even more exquisitely aware that our consciousness and the objects of our consciousness are inseparable.
Whatever we think of, we are. The more we think of it, the more we become it.
More than that, what we call external is directly affected by what we call internal. As within, so without. In fact, there is no internal and external. It is all one ternal. There is no within without, only one interflow.
It is time for a consciousness revolution. This world needs change and we are it. As our consciousness goes, so goes the world.
We include and move beyond the physical. We include and move beyond the ratio intellect. We move beyond quantity to quality.
We include and move beyond our reptilian brain, our mammalian brain, our cortical brain. We include and move beyond the physical and the chatty social. We open our Awareness to the realm of the Imaginal.
This morning I heard the bumping sounds of the rearranging of cosmic furniture as my mind shifted to new Imaginings.
Whatever we think of, we are. The more we think of it, the more we become it.
More than that, what we call external is directly affected by what we call internal. As within, so without. In fact, there is no internal and external. It is all one ternal. There is no within without, only one interflow.
It is time for a consciousness revolution. This world needs change and we are it. As our consciousness goes, so goes the world.
We include and move beyond the physical. We include and move beyond the ratio intellect. We move beyond quantity to quality.
We include and move beyond our reptilian brain, our mammalian brain, our cortical brain. We include and move beyond the physical and the chatty social. We open our Awareness to the realm of the Imaginal.
This morning I heard the bumping sounds of the rearranging of cosmic furniture as my mind shifted to new Imaginings.
Monday, September 26, 2011
our mythic worlds
Why do many of us appreciate the mythic world of science (for it is a mythic world, like all human Imaginings) and not the mythic world of spirit? Because we are attuned to the rewards that science brings (downplaying this mythos' destructiveness) and less attuned to the rewards of spirit. A true Warrior (one who faces and deals with all that arises and whose practice is allowing no harm while doing none) lives in accord with spirit, the lifeflow. A true Warrior knows well the rewards.
Most of us are not engaged in exploration of the mythic world of science. We rely on that world's explorers and take what they say as truth. Many of us are engaged in exploration of the mythic world of spirit. We appreciate those who have gone before us to explore this world and follow their maps, but we experience this world directly.
Most of us are not engaged in exploration of the mythic world of science. We rely on that world's explorers and take what they say as truth. Many of us are engaged in exploration of the mythic world of spirit. We appreciate those who have gone before us to explore this world and follow their maps, but we experience this world directly.
Sunday, September 25, 2011
attention! attention! attention!
1. We can put our attention on something.
2. We can shift our attention to something else.
Within those two skills lie all our powers of transformation,
for whatever we attend to, we become.
2. We can shift our attention to something else.
Within those two skills lie all our powers of transformation,
for whatever we attend to, we become.
Friday, September 23, 2011
running on empty
When full of ourselves we are of no use,
bloated saturates staggering around the universe.
bloated saturates staggering around the universe.
Sunday, September 18, 2011
gaze
If it is the case that our entire blood flow over time passes through our eyes (external organs of the brain), then whatever we look at enters as subtle energy into our blood stream. This includes what we look at in our imagination as well. It is in this way that we poison our bloodstream or make it healthy.
Tuesday, September 13, 2011
Dear Unborn Kin
Dear Unborn Kin,
Our nation, the world, has been taken over by corporations, bloodless beasts served by humans. They have their high priests of course, rewarded with immense monetary wealth. The dream of politicians representing the people and all living beings on earth is exactly that, a dream. The politicos are in two camps: one wants government out of the way so corporations can operate without restriction; the other wants to keep government as a channel for corporate interest. As to our populace, we are split into two camps: those who see the earth as mere background and those who experience the earth as holy and our mother. The first group wants to scour the earth with a techno-brillo pad and replace it with theme parks. Corporations like this, seeing it as good business. Those who experience the earth in holy relationship cry out but are neither heard nor understood. I pray for you in the future to pray for us now so we can persevere and can leave something for you beside one large malfunctioning Ferris Wheel in a deadly silent theme park.
Blessings to you and to all living,
Your Ancestor
Wednesday, September 7, 2011
eye of cyclone
"In the present age, worldly knowledge increases month by month while marvelous knowledge of 'non-action' decreases daily. What is 'non-action?' Fighting furiously in the midst of a raging battle without a hair out of place. An ancient said, 'All day not a single thing is done; all day not a word is spoken.' The Lotus Sutra states: 'Awake or asleep, no difference.' Working in the world, pressed by business, bustling here and there, is the same as snoring loudly while peacefully drunk -- both are places of the 'solitary splendor of non-action.'" --Tesshu (1836 - 1888) Life of the Master Warrior Tesshu: The Sword of No-Sword -- John Stevens
Tuesday, August 23, 2011
first generation student
Simply from being in the right place in the right time and working my butt off at what I enjoyed (learning Isshinryu Karate from its founder Tatsuo Shimabuku), I am now called a "First Generation Student" amongst Isshinryu practitioners. I seem to be of some historical value.
An Isshinryu karateka from India, Jithu Nair, emailed some questions to me. Here are my answers. Thank you, Jithu.
Q.1? Can you please give us a little background about yourself.
Born in Georgia, USA, in 1938. U.S. Marines from 1957 – 1960. Worked my way through college (Georgia State University) and graduated with a B.A.. in Psychology in 1966. Graduated from University of Florida with a Ph.D. in Psychology in 1969.
Joined the Psychology Department, University of South Dakota where I was an Assistant and Associate Professor of graduate and undergraduate courses and researcher in nonverbal behavior, a Coordinator of the South Dakota Statistical Analysis Center, and a Research Associate with the Division of Allied Health Sciences, School of Medicine until 1983. I taught Isshinryu in all three locations: Atlanta, Georgia, Gainesville, Florida, and Vermillion, South Dakota.
Moved to Arizona and became Executive Director and Clinical Director of a two county behavioral health clinic, then Program Manager and Chief Psychologist of a four-county Behavioral Health Agency. Moved to Flagstaff, Arizona as Program Director and Clinical Director of an outpatient behavioral health program. Then became Psychologist with Northern Arizona University’s Employee Assistance and Wellness Program.
I began teaching martial art principles and Qi Gung to the general public in 1970 and have since conducted hundreds of workshops locally, regionally, and internationally.
This is getting way too long. I am an author (Embodying Spirit: The Inner Work of the Warrior. Lincoln, NE: iUniverse, 2004) plus three other printed books and one online (The Adventures of Stagger Li), a hiker, a bicycle rider, and a geezer (retired dude with no schedule other than one of his own making).
I conduct a Warrior of Spirit training focusing on the application of martial art principles to daily life to all comers every Saturday here in Flagstaff.
Q.2? How did you come to Isshinryu?
My friend Clarence Ewing and I were Radio Telegraph Operators in the Marine Third Division. He asked me to hit him in the head with my fist. I said no. He insisted. I gave him my best shot. He blocked it in a way that made me not want to use my arm for a while. I said I want to learn. We went to Agena and he introduced me to Sensei Shimabuku who accepted me as a student. I was there at the dojo at every opportunity from then on.
Q.3? How much time did you spend in Okinawa with Shimabuku Sensei?
I worked out at the Agena Dojo from December, 1959 to mid-August, 1960. At times we were away on maneuvers. During those times, I kept training with the exercises Sensei taught plus the katas.
Q.4? Who were your co-practitioners in the Agena Dojo?
Clarence Ewing was my close training partner. I was aware of Steve Armstrong and others there but did not engage in sociality. I just kept working out.
Q.5? What makes Sensei Shimabuku better or differ from other Okinawan Masters?
I do not know other Okinawan Masters so I cannot compare. I do know that Sensei was tough, strong and agile. He had no hesitancy in correcting my stance or moves. When I did Sanchin, he would at times kick or strike with his fist different parts of my body to help my method. He put on no airs and had no hesitation at sharing his knowledge.
Q.6? Any unforgettable memories with Shimabuku Sensei?
He would keep a pot of tea on his porch (the room of his house that opened onto the dojo). He did not seem to mind sharing his hot tea. Sensei would sit on the floor of his porch at times and pound a nail into a board with his hand.
He called me Breed-deh, always uttering my name forcefully. One day while working out, Sensei suddenly appeared in front of me and said in strong voice: “Breed-deh, green belt no stay?” He awarded me green belt. I kept wearing a white belt because I was not interested in the rank. Just before I left Okinawa, he approached (I was still wearing white belt) and said: “Breed-deh! Black belt no stay?” I said no. He awarded me black belt. Sensei Shimabuku, Clarence Ewing and I went to a place in Agena and had our photos made. Sensei was sitting in a chair and Clarence and I were kneeling on each side of him. That made us of more equal height.
Q7? What kind of a man was Sensei Shimabuku?
Tough, strong, quiet, totally present. Agile. Unassuming. Proficient. Never condescending or degrading. Open and willing to share Isshinryu knowledge.
Q.8? Did you get a chance to teach Okinawans or U.S. Marines during your stay in Okinawa?
No. I would have thought it presumptuous with the Agena Dojo right there. Besides, I was too busy learning to teach. I did show moves to newly arrived Marines who came to the Dojo. We all helped each other out no matter our belt rank.
Q.9? Did you take part in any demonstration with Shimabuku Sensei?
We were doing a public demonstration of Isshinryu. I was on the stage or raised platform with all other dojo members, Okinawan and American. All of a sudden, Sensei shouted: “Breed-deh! Chinto!” I was taken aback but went out there in center stage and did it. I appreciated and still do appreciate his confidence in me.
Q.10? Did you ever met Master Shinken Taira?
No.
Q.11? Did you train in Martial arts other than Isshinryu?
Only after Isshinryu training. Back in the States, I met some Jujutsu men and their teacher who trained in Hawaii. We began working out together and I learned their many throws and choke holds. They in turn learned Isshinryu methods. We began teaching classes together.
Q.12? Did you met any First Generation student after you came back to USA?
I met Clarence Ewing again many years later. I am somewhat of a maverick and do not like organizations. I went on my own way.
Q.13? What about other first Generation Students?
No.
Q.14? Which is your favourite Kata?
Chinto and Sai.
Q.15? What do you think of Competitions?
If you want to, go ahead. I have always thought of what I learned as devastating moves to be used only in emergency. I do not compete. I care nothing for trophies and have no need to prove myself.
An Isshinryu karateka from India, Jithu Nair, emailed some questions to me. Here are my answers. Thank you, Jithu.
Q.1? Can you please give us a little background about yourself.
Born in Georgia, USA, in 1938. U.S. Marines from 1957 – 1960. Worked my way through college (Georgia State University) and graduated with a B.A.. in Psychology in 1966. Graduated from University of Florida with a Ph.D. in Psychology in 1969.
Joined the Psychology Department, University of South Dakota where I was an Assistant and Associate Professor of graduate and undergraduate courses and researcher in nonverbal behavior, a Coordinator of the South Dakota Statistical Analysis Center, and a Research Associate with the Division of Allied Health Sciences, School of Medicine until 1983. I taught Isshinryu in all three locations: Atlanta, Georgia, Gainesville, Florida, and Vermillion, South Dakota.
Moved to Arizona and became Executive Director and Clinical Director of a two county behavioral health clinic, then Program Manager and Chief Psychologist of a four-county Behavioral Health Agency. Moved to Flagstaff, Arizona as Program Director and Clinical Director of an outpatient behavioral health program. Then became Psychologist with Northern Arizona University’s Employee Assistance and Wellness Program.
I began teaching martial art principles and Qi Gung to the general public in 1970 and have since conducted hundreds of workshops locally, regionally, and internationally.
This is getting way too long. I am an author (Embodying Spirit: The Inner Work of the Warrior. Lincoln, NE: iUniverse, 2004) plus three other printed books and one online (The Adventures of Stagger Li), a hiker, a bicycle rider, and a geezer (retired dude with no schedule other than one of his own making).
I conduct a Warrior of Spirit training focusing on the application of martial art principles to daily life to all comers every Saturday here in Flagstaff.
Q.2? How did you come to Isshinryu?
My friend Clarence Ewing and I were Radio Telegraph Operators in the Marine Third Division. He asked me to hit him in the head with my fist. I said no. He insisted. I gave him my best shot. He blocked it in a way that made me not want to use my arm for a while. I said I want to learn. We went to Agena and he introduced me to Sensei Shimabuku who accepted me as a student. I was there at the dojo at every opportunity from then on.
Q.3? How much time did you spend in Okinawa with Shimabuku Sensei?
I worked out at the Agena Dojo from December, 1959 to mid-August, 1960. At times we were away on maneuvers. During those times, I kept training with the exercises Sensei taught plus the katas.
Q.4? Who were your co-practitioners in the Agena Dojo?
Clarence Ewing was my close training partner. I was aware of Steve Armstrong and others there but did not engage in sociality. I just kept working out.
Q.5? What makes Sensei Shimabuku better or differ from other Okinawan Masters?
I do not know other Okinawan Masters so I cannot compare. I do know that Sensei was tough, strong and agile. He had no hesitancy in correcting my stance or moves. When I did Sanchin, he would at times kick or strike with his fist different parts of my body to help my method. He put on no airs and had no hesitation at sharing his knowledge.
Q.6? Any unforgettable memories with Shimabuku Sensei?
He would keep a pot of tea on his porch (the room of his house that opened onto the dojo). He did not seem to mind sharing his hot tea. Sensei would sit on the floor of his porch at times and pound a nail into a board with his hand.
He called me Breed-deh, always uttering my name forcefully. One day while working out, Sensei suddenly appeared in front of me and said in strong voice: “Breed-deh, green belt no stay?” He awarded me green belt. I kept wearing a white belt because I was not interested in the rank. Just before I left Okinawa, he approached (I was still wearing white belt) and said: “Breed-deh! Black belt no stay?” I said no. He awarded me black belt. Sensei Shimabuku, Clarence Ewing and I went to a place in Agena and had our photos made. Sensei was sitting in a chair and Clarence and I were kneeling on each side of him. That made us of more equal height.
Q7? What kind of a man was Sensei Shimabuku?
Tough, strong, quiet, totally present. Agile. Unassuming. Proficient. Never condescending or degrading. Open and willing to share Isshinryu knowledge.
Q.8? Did you get a chance to teach Okinawans or U.S. Marines during your stay in Okinawa?
No. I would have thought it presumptuous with the Agena Dojo right there. Besides, I was too busy learning to teach. I did show moves to newly arrived Marines who came to the Dojo. We all helped each other out no matter our belt rank.
Q.9? Did you take part in any demonstration with Shimabuku Sensei?
We were doing a public demonstration of Isshinryu. I was on the stage or raised platform with all other dojo members, Okinawan and American. All of a sudden, Sensei shouted: “Breed-deh! Chinto!” I was taken aback but went out there in center stage and did it. I appreciated and still do appreciate his confidence in me.
Q.10? Did you ever met Master Shinken Taira?
No.
Q.11? Did you train in Martial arts other than Isshinryu?
Only after Isshinryu training. Back in the States, I met some Jujutsu men and their teacher who trained in Hawaii. We began working out together and I learned their many throws and choke holds. They in turn learned Isshinryu methods. We began teaching classes together.
Q.12? Did you met any First Generation student after you came back to USA?
I met Clarence Ewing again many years later. I am somewhat of a maverick and do not like organizations. I went on my own way.
Q.13? What about other first Generation Students?
No.
Q.14? Which is your favourite Kata?
Chinto and Sai.
Q.15? What do you think of Competitions?
If you want to, go ahead. I have always thought of what I learned as devastating moves to be used only in emergency. I do not compete. I care nothing for trophies and have no need to prove myself.
Monday, August 22, 2011
institutionalization
I notice the young bucks are making a fuss over an Isshinryu uniform patch. When I trained with Tatsuo Shimabuku on Okinawa in 1959-60, there was no patch. In fact, we worked out in plain gi's and often wore only the gi pants. We cared nothing about rank and uniforms, only learning the art.
It's like all religions. First comes a teacher and a bunch of folk following his teaching. Later comes an institution with symbols, ritual, and sacred history.
It's like all religions. First comes a teacher and a bunch of folk following his teaching. Later comes an institution with symbols, ritual, and sacred history.
Friday, August 19, 2011
energy realm
After I returned from Okinawa in 1960 and began teaching Isshinryu Karate in Atlanta, there were no martial art publications in English to be found. Of course, everybody and his sister has written one now. Karate-do Kyohan was one of the first to appear (1972).
I was gratified to read: "True Karate-do places weight upon spiritual rather than physical matters." That is the way I had been practicing all along -- in the energetic realm rather than the meat realm.
I was gratified to read: "True Karate-do places weight upon spiritual rather than physical matters." That is the way I had been practicing all along -- in the energetic realm rather than the meat realm.
Wednesday, August 10, 2011
Lady of the Lake
When one sits with this story of the Lady of the Lake and allows it to reveal itself, it contains much wisdom. The story is for both genders. We all are Arthure.
So they rode tyll they com to a laake that was a fayre water and brode. And in the myddis Arthure was ware of an arme clothed in whyght samyte, that helde a fayre sworde in that honde.
‘Lo,’ seyde Merlion, ‘yonder ys the swerde that I spoke off.’
So with that they saw a damesell goynge upon the laake.
‘What damesell is that?’ said Arthur.
‘That is the Lady of the Lake,’ seyde Merlion. ‘There ys a grete roche, and therein ys as fayre a paleyce as ony on erthe, and rychely besayne. And thys damsel woll com to you anone, and than speke ye fayre to hir, that she may gyff you that swerde.’
So anone come this damsel to Arthure and salewed hym, and he hir agayne.
‘Damesell,’ seyde Arthure, ‘what swerde ys that yonder that the arme holdith aboven the watir? I wolde hit were myne, for I have no swerde.’
‘Sir Arthyre,’ seyde the damsel, ‘that swerde ys myne, and if ye woll gyff me a gyffte when I aske hit you, ye shall have hit.’
‘Be my feyth,’ seyde Arthure, ‘I will gyff you what gyffte that ye woll aske.’
‘Well,’ seyde the damesell, ‘go ye into yonder barge, and rowe youreselffe to the swerde, and take hit and the scawberde with you. And I woll aske my gyffte when I se my tyme.’
(From Thomas Malory, The Tale of King Arthur)
So they rode tyll they com to a laake that was a fayre water and brode. And in the myddis Arthure was ware of an arme clothed in whyght samyte, that helde a fayre sworde in that honde.
‘Lo,’ seyde Merlion, ‘yonder ys the swerde that I spoke off.’
So with that they saw a damesell goynge upon the laake.
‘What damesell is that?’ said Arthur.
‘That is the Lady of the Lake,’ seyde Merlion. ‘There ys a grete roche, and therein ys as fayre a paleyce as ony on erthe, and rychely besayne. And thys damsel woll com to you anone, and than speke ye fayre to hir, that she may gyff you that swerde.’
So anone come this damsel to Arthure and salewed hym, and he hir agayne.
‘Damesell,’ seyde Arthure, ‘what swerde ys that yonder that the arme holdith aboven the watir? I wolde hit were myne, for I have no swerde.’
‘Sir Arthyre,’ seyde the damsel, ‘that swerde ys myne, and if ye woll gyff me a gyffte when I aske hit you, ye shall have hit.’
‘Be my feyth,’ seyde Arthure, ‘I will gyff you what gyffte that ye woll aske.’
‘Well,’ seyde the damesell, ‘go ye into yonder barge, and rowe youreselffe to the swerde, and take hit and the scawberde with you. And I woll aske my gyffte when I se my tyme.’
(From Thomas Malory, The Tale of King Arthur)
Monday, August 8, 2011
what do you do?
What do you do
when they are raping your mother?
Do you stand and yell?
Do you weep and cry?
What do you do
when they are raping your mother?
Do you sit in the corner
and eat cherry pie?
Don’t worry, boy!
We are shaving her head
so all can enjoy her!
Don’t worry, girl!
We are just widening
access to her!
What do you do
when they are making your mother
into the town whore?
What do you do?
when they are raping your mother?
Do you stand and yell?
Do you weep and cry?
What do you do
when they are raping your mother?
Do you sit in the corner
and eat cherry pie?
Don’t worry, boy!
We are shaving her head
so all can enjoy her!
Don’t worry, girl!
We are just widening
access to her!
What do you do
when they are making your mother
into the town whore?
What do you do?
Thursday, July 21, 2011
being a gullible sort
Before returning to the States from Okinawa in 1960, I somehow got the word that I should register my hands with state law enforcement. Being a gullible sort and wanting to do the right thing, I called the Georgia Bureau of Investigation and said I was trained in Karate. The voice on the other end of the line said, "Kuh-rot-tay? Whut's thet?" I said never mind and went on my way. I began teaching Isshinryu in Atlanta. No martial art dojos existed. Just me and some Jujutsu guys at the downtown Y.
Tuesday, July 19, 2011
Embodying Spirit: The Inner Work of the Warrior
My book, "Embodying Spirit: The Inner Work of the Warrior," is now available online through this link.
Saturday, July 16, 2011
The Adventures of Stagger Li
I have finished writing Volume One of "The Adventures of Stagger Li." I have decided not to publish it in paper form. It is available here for your reading pleasure or displeasure as the case may be.
notes on listening
To assume the energetic shape of another while maintaining one's center is an essential of true listening.
The "other" includes the vast non-human realm as well as the human. In this way, the world discloses itself to us.
If one cannot maintain one's center, one cannot listen.
If one cannot assume the energetic shape of another, one cannot listen.
To maintain one's center means that one has no affectations.
With no-mind, one can move with the mind of another.
When listening, one dwells in vast boundless space.
A playful spirit is essential. Play is a requisite of all creativity.
Jesting is not playing. Jesting is jousting.
As soon as a stance is adopted, one is doomed.
Water overcomes rock every time.
The "other" includes the vast non-human realm as well as the human. In this way, the world discloses itself to us.
If one cannot maintain one's center, one cannot listen.
If one cannot assume the energetic shape of another, one cannot listen.
To maintain one's center means that one has no affectations.
With no-mind, one can move with the mind of another.
When listening, one dwells in vast boundless space.
A playful spirit is essential. Play is a requisite of all creativity.
Jesting is not playing. Jesting is jousting.
As soon as a stance is adopted, one is doomed.
Water overcomes rock every time.
Isshin and Zanshin -- Trevor Leggett, Zen and the Ways
Quote from Trevor Leggett, Zen and the Ways:
Isshin (one-heart) means to throw oneself wholly into the action without any other thought at all. Zanshin (remaining-heart) means some awareness still remaining. Some of the texts (victor note – of the Way) give both, some of them do not mention zanshin at all, and some of them mention it but say that the heading ‘zanshin’ means that there must be no zanshin.
With a spear, isshin is to commit one’s body wholly to the thrust; in a judo throw, it means to throw one’s body and heart at the opponent. If the action is technically defective, or the opponent more skilful, it will miss; then one is generally in an unfavorable position. On the other hand, the more impetuosity and immediacy and completeness of the movement may have so upset him that he cannot utilize his momentary advantage.
Still, in theory might it not be better to take into account possible failure, and keep something back in order to be able to adapt it/ But then, the one-heart will be broken into two: one saying ‘everything into the throw’ and the other ‘what if it fails?’ The latter is called a fox-doubt, and it infects the physical movement, to cause hesitation.
Similarly, if the attack is successful, must new isshin be formed to deal with a new opponent?
The schools which speak of zanshin take it as an awareness which is wide and unmoving, and which contains the isshin. The immediate awareness is thrown into the action, and yet something remains, unconscious? conscious?, which can handle a failure or even a success. This is zanshin. It must not be consciously aimed at, as that would split the ‘one-heart’.
In a sense the one-heart is the ji or particular technique, and the remaining-heart is the ir or universal principle which manifests in particular situations but is not exhausted in them.
'Isshin is the unity of the wave, zanshin is the unity of the water. Isshin defeats an opponent at a tme and place, by a technique. Zanshin is awareness of the whole process of defeating opponents, and wider than that, defeating them with minimum harm to them, and wider than that, for a good purpose and wider than that…'
In this verse, zanshin is referred to as ‘water holding the moon’.
Isshin (one-heart) means to throw oneself wholly into the action without any other thought at all. Zanshin (remaining-heart) means some awareness still remaining. Some of the texts (victor note – of the Way) give both, some of them do not mention zanshin at all, and some of them mention it but say that the heading ‘zanshin’ means that there must be no zanshin.
With a spear, isshin is to commit one’s body wholly to the thrust; in a judo throw, it means to throw one’s body and heart at the opponent. If the action is technically defective, or the opponent more skilful, it will miss; then one is generally in an unfavorable position. On the other hand, the more impetuosity and immediacy and completeness of the movement may have so upset him that he cannot utilize his momentary advantage.
Still, in theory might it not be better to take into account possible failure, and keep something back in order to be able to adapt it/ But then, the one-heart will be broken into two: one saying ‘everything into the throw’ and the other ‘what if it fails?’ The latter is called a fox-doubt, and it infects the physical movement, to cause hesitation.
Similarly, if the attack is successful, must new isshin be formed to deal with a new opponent?
The schools which speak of zanshin take it as an awareness which is wide and unmoving, and which contains the isshin. The immediate awareness is thrown into the action, and yet something remains, unconscious? conscious?, which can handle a failure or even a success. This is zanshin. It must not be consciously aimed at, as that would split the ‘one-heart’.
In a sense the one-heart is the ji or particular technique, and the remaining-heart is the ir or universal principle which manifests in particular situations but is not exhausted in them.
'Isshin is the unity of the wave, zanshin is the unity of the water. Isshin defeats an opponent at a tme and place, by a technique. Zanshin is awareness of the whole process of defeating opponents, and wider than that, defeating them with minimum harm to them, and wider than that, for a good purpose and wider than that…'
In this verse, zanshin is referred to as ‘water holding the moon’.
Thursday, July 14, 2011
no bounds
When we open to the understanding that we are energetic beings whose quality of consciousness transforms our context and all its realms (physical, emotional, mental, interpersonal, interspecies, spiritual, etc.), then and only then, can we be effective change agents.
As Sir Arthur Eddington put it, "When the electron vibrates, the universe shakes." The old T'ai Chi masters taught it this way: "A feather's weight can move a thousand pounds."
Be not suckered in by the hypnotic teaching of society that you are nothing but a protoplasmic blob with an i.d. card and shopping privileges. You are an energetic being in an alive aware universe and your influence and your confluence know no bounds.
As Sir Arthur Eddington put it, "When the electron vibrates, the universe shakes." The old T'ai Chi masters taught it this way: "A feather's weight can move a thousand pounds."
Be not suckered in by the hypnotic teaching of society that you are nothing but a protoplasmic blob with an i.d. card and shopping privileges. You are an energetic being in an alive aware universe and your influence and your confluence know no bounds.
Monday, July 11, 2011
essentials
We are going through an end time.
What is essential will come through.
Essential means of the Essence.
All else is dropping away.
It is not the first end time.
There have been many.
An end time is a new beginning time.
Clinging to the old is fruitless.
Opening to the Essence is fruitful.
The Essence is the Bridge that brings one through.
No need to pack your clothes.
You already have what you need.
What is essential will come through.
Essential means of the Essence.
All else is dropping away.
It is not the first end time.
There have been many.
An end time is a new beginning time.
Clinging to the old is fruitless.
Opening to the Essence is fruitful.
The Essence is the Bridge that brings one through.
No need to pack your clothes.
You already have what you need.
Sunday, July 10, 2011
thin gray gruel or laughing dancing mystery?
I do not trust the state, a loathsome beast which offers a teat for suckling its thin stream of gray gruel in return for our dreams. I do not trust the state, a torture-war machine using every immoral means to justify a glorious end which never comes. I do not trust the state, a monolithic monster which gives the illusion of a voting choice between one of its double-speak mouths.
I trust the LifeForce, that Spirit moving through every flower, through every laughing dancing soul. I trust the LifeForce which sings through our blood and bathes our hearts and brains in fires of burning love. I trust the LifeForce which always bursts asunder the artificial constraints and bounds of puny man and floods the universe with its uncontrollable laughter, grace, and mystery.
Which shall we declare allegiance to? Allegiance to the state or allegiance to the visions and dreams of our heart?
Mister Jesus was asked by some folk always looking to trip him up if they should pay taxes. Jesus said, Give me a coin. They did. He said, Whose image is on this? They said, Caesar. Jesus flipped it back and said, Give it to the sucker (my paraphrase). And give God what belongs to God.
I think that kind of puts it in perspective. God is the dreamer of the heart. Toss the coin back and give the Dreamer of your heart the dreams of your heart. All essential action follows.
I trust the LifeForce, that Spirit moving through every flower, through every laughing dancing soul. I trust the LifeForce which sings through our blood and bathes our hearts and brains in fires of burning love. I trust the LifeForce which always bursts asunder the artificial constraints and bounds of puny man and floods the universe with its uncontrollable laughter, grace, and mystery.
Which shall we declare allegiance to? Allegiance to the state or allegiance to the visions and dreams of our heart?
Mister Jesus was asked by some folk always looking to trip him up if they should pay taxes. Jesus said, Give me a coin. They did. He said, Whose image is on this? They said, Caesar. Jesus flipped it back and said, Give it to the sucker (my paraphrase). And give God what belongs to God.
I think that kind of puts it in perspective. God is the dreamer of the heart. Toss the coin back and give the Dreamer of your heart the dreams of your heart. All essential action follows.
Friday, July 8, 2011
direct experience
In my training with Sensei Tatsuo Shimabuku on Okinawa in 1959-60, I learned Isshinryu (the Way of One HeartMind) through direct experience. I wish to emphasize that word "experience." Shimabuku Sensei spoke little. He taught through example and presence. Energy exchanges gave meaning to form. Form and meaning and energetic flow were one.
Each of us American Marines who returned to the states then taught Isshinryu in our own energetic image. The forms (katas) may have stayed the same (though even there were differences) but the style and impact of teaching took on the coloration of the particular student. Some students opened dojos and eventually took on the title of Masters and Grandmasters. Their students and the students of those students shaped the energetic flow of the teachings into their own form, understanding, and capacity. And so it goes.
Isshinryu evolves, changes, transforms itself as it goes. Sometimes it rests in shallow pools; other times in waterfalls and deep oceans; at times it merges with other currents and becomes more than and other than the teachings and energy of Tatsuo Shimabuku.
This is the way life is. Whatever teaching we receive in any realm - martial, healing, spiritual -- has gone through and goes through this process. The more a martial or other teaching is removed from its founder, the greater the dogma and the number of denominations. At least two things are needed to keep the deep core energetic flow alive: the capacity and will of its current practitioners and the practical effect of their teachings. How can you tell a good martial art, healing art, or spiritual art teacher? By their direct presence as they teach with no words.
Each of us American Marines who returned to the states then taught Isshinryu in our own energetic image. The forms (katas) may have stayed the same (though even there were differences) but the style and impact of teaching took on the coloration of the particular student. Some students opened dojos and eventually took on the title of Masters and Grandmasters. Their students and the students of those students shaped the energetic flow of the teachings into their own form, understanding, and capacity. And so it goes.
Isshinryu evolves, changes, transforms itself as it goes. Sometimes it rests in shallow pools; other times in waterfalls and deep oceans; at times it merges with other currents and becomes more than and other than the teachings and energy of Tatsuo Shimabuku.
This is the way life is. Whatever teaching we receive in any realm - martial, healing, spiritual -- has gone through and goes through this process. The more a martial or other teaching is removed from its founder, the greater the dogma and the number of denominations. At least two things are needed to keep the deep core energetic flow alive: the capacity and will of its current practitioners and the practical effect of their teachings. How can you tell a good martial art, healing art, or spiritual art teacher? By their direct presence as they teach with no words.
Sunday, July 3, 2011
transparency
As humans, we are invasions of consciousness into the animal realm. We seem to do fine with the animal part but have difficulty with consciousness. When fully conscious, fully aware, all ground can drop beneath our feet. We like to dummy down so as to feel more secure. This is a tough situation. Not fully animal. Not fully aware. A naked ape clothing itself in whatever comfort it can find. The best of us solve this by walking around wide open, transparent.
But there is one out of ten, they say, so sure of life
That tiger and wild bull keep clear of his inland path,
Weapons turn from him on the battle-field,
No bull-horn could tell where to gore him,
No tiger-claw where to tear him,
No weapon where to enter him.
And why?
Because he has no death to die.
--Lao Tzu (The Old Dude) Tao Te Ching
This passage from Lao Tzu reminds me of a bit of Samurai wisdom: The best defense is total vulnerability.
But there is one out of ten, they say, so sure of life
That tiger and wild bull keep clear of his inland path,
Weapons turn from him on the battle-field,
No bull-horn could tell where to gore him,
No tiger-claw where to tear him,
No weapon where to enter him.
And why?
Because he has no death to die.
--Lao Tzu (The Old Dude) Tao Te Ching
This passage from Lao Tzu reminds me of a bit of Samurai wisdom: The best defense is total vulnerability.
Tuesday, June 7, 2011
The Human Hook -- Chapter 25 of "The Adventures of Stagger Li"
The Human Hook (Chapter 25, The Adventures of Stagger Li)
Wednesday, June 1, 2011
Aikido Sensei Koichi Tohei (1920 - 2011)
Aikido Sensei Koichi Tohei passed on. I was fortunate to train with him and learn and practice ki principles. Meeting him transformed this life.
Tuesday, May 24, 2011
jeet kune do and jesus
Here is a short piece on a quote from Bruce Lee that I see as relating to the need for change and innovation in form (kata) for religions as well as martial arts (which have a tendency to become religions).
Monday, May 16, 2011
Sensei Tatsuo Shimabuku, Founder of Isshinryu Karate
A recently unearthed photo of my Sensei Tatsuo Shimabuku at the Agena, Okinawa dojo where he taught me and other Marines the way of Isshinryu (One HeartMind)
Wednesday, May 11, 2011
the spiritual aspect of the martial arts
"Only the physical aspect of building up outward strength is being researched scientifically. This is the tendency in recent years. There are only a few people who are researching the spiritual aspect of the martial arts." Hiroshi Tada
Saturday, May 7, 2011
America
We dwell in little tribes, inbred clusters of the like-minded. We mill around within our closed borders searching each other for weaponry. Shall we let go of our Fear and Hate and Blame? Shall we stop gnawing on each other's heads? Shall we reinvent ourselves into a new interwoven America?
Friday, April 22, 2011
the tango gypsy
Just spoke with my friend, the Tango Gypsy, on the cell phone. He's on his way south of here to dive into the thick red velvet of another round of tango duende. An Aikido man, he says instead of dancing with a sword, you dance WITH the sword. They melt into each other's souls while keeping strict center.
Tuesday, April 12, 2011
Bolivia set to pass "Law of Mother Earth"
The granting of rights to nature equal to humans makes sense. She is alive and is our mother. We already grant those rights to corporations which makes no sense at all.
Saturday, March 26, 2011
condensing and expanding
For those who can hear, who know you are a sphere of energy with no bounds, condense and expand simultaneously. Condense without end into and as the submolecular. (Contract is not condense. Contract is tense.) Expand into and as the external eternal. Condensing and expanding simultaneously. Breathing in, condensing. Breathing out, expanding. Infinity "within." Infinity "without." For those who cannot hear, go on with your everyday persona.
Thursday, March 24, 2011
Thursday, March 10, 2011
Saturday, March 5, 2011
hunkering down
As an angel-in-training, I get tired sometimes and like to snuggle in, to cuddle up inside this physical mass I am currently embodying. The cosmic alchemy continues while I mini-hibernate. Is this one meaning of "going into the wilderness" -- to go into the wilds of physical habitation and hunker down for a while? Always there is a resurrection, a coming out of this small death, an expansion of radiance, an active opening into angelomorphosis once again.
Friday, March 4, 2011
Wednesday, March 2, 2011
Tuesday, March 1, 2011
Sunday, February 27, 2011
Friday, February 25, 2011
unfolding table of contents
Here is the (unfolding) Table of Contents of the novel I am writing online (drum rolls! - an act of incredible nerve and daring!), "The Adventures of Stagger Li, " along with a brief explanation of the novel's link to the four Major Suits of the Tarot.
Wednesday, February 23, 2011
stagger li: the earlier years
Stagger Li: The Earlier Years -- Chapter 14 of "The Adventures of Stagger Li"
Tuesday, February 22, 2011
the bowels and jaws of hell
The Bowels and Jaws of Hell -- Chapter 13, "The Adventures of Stagger Li"
Saturday, February 19, 2011
Thursday, February 17, 2011
wu with a giggle
Wu Chi Ku, Viola Trumpett, and Stagger Li meet at the Island of Metaphorical Encounter and Hellish Nursery Rhymes in Chapter Nine of "The Adventures of Stagger Li."
Saturday, February 12, 2011
the island of metaphorical encounter and hellish nursery rhymes
Chapter Eight -- The Island of Metaphorical Encounter and Hellish Nursery Rhymes -- in "The Adventures of Stagger Li."
Wednesday, February 9, 2011
no vestal virgin
Chapter Six -- No Vestal Virgin -- of "The Adventures of Stagger Li" is now available here.
Sunday, February 6, 2011
viola
Chapter Five of "The Adventures of Stagger Li" is now available at Scribd. Viola Trumpett, spiritual criminologist, makes her appearance.
Friday, February 4, 2011
stagger li learns to dance the wu chi ku
Here is Chapter Four of "The Adventures of Stagger Li" -- Stagger Li Learns to Dance the Wu Chi Ku.
Thursday, February 3, 2011
Tuesday, February 1, 2011
the adventures of stagger li: chapter two
Chapter Two of "The Adventures of Stagger Li" is available at Scribd.
Sunday, January 30, 2011
the adventures of stagger li
Chapter One of my novel-in-progress is available at Scribd. Stagger Li is the Noirior, the Dark Warrior, part beast, part don't-give-a-damn, part zen detach, a beating heart within a battered mass.
Tuesday, January 25, 2011
the babbler, the smasher, and the slurper
A few days ago, upon learning that I am reading Henry Corbin’s “Avicenna and the Visionary Recital,” an acquaintance suggested that I provide a book report. Here is my summary of TWO (page 299-300) pages of the 423 page book.
In our journey as humans, we are accompanied by three companions: the babbler, the smasher, and the slurper (my terms). The babbler walks in front of us commenting on everything and bringing news from afar. Part of what the babbler says is true, much is false. The smasher walks on our right and wishes to strike down anyone and anything that goes contrary to its wishes. The slurper walks to our left and wishes to slurp forever all that gives pleasure.
These three companions are with us our entire lives. At times they take over. Our journey is to learn how to live with them as their master. As we do so, we are able to glimpse, then walk in, other realms.
In our journey as humans, we are accompanied by three companions: the babbler, the smasher, and the slurper (my terms). The babbler walks in front of us commenting on everything and bringing news from afar. Part of what the babbler says is true, much is false. The smasher walks on our right and wishes to strike down anyone and anything that goes contrary to its wishes. The slurper walks to our left and wishes to slurp forever all that gives pleasure.
These three companions are with us our entire lives. At times they take over. Our journey is to learn how to live with them as their master. As we do so, we are able to glimpse, then walk in, other realms.
Tuesday, January 18, 2011
much ado about something
Some of us say we come from Atlantis, or from Texas, or from some biochemical accident of evolution. We stop at those places (every beginning story is a stop) because it gives us some sense of enjoyment and of power (another form of enjoyment). With each of these come-from stories, we decide and announce that we are something. When we become something, we enter the world of death. A something has a life expectancy (reckoned by some as having a “half-life” – a counting up and then a counting down). When we be-come some-thing, we de-fine ourselves, make ourselves less fine. When we stop at these de-fined places of origin, we assume a stance. Every stance is a trance. Trance-ition is not transition. Trance is death. The thing we think we are will die, is dying already. When we become as something we die. When we become as nothing we do not die. Nothing never dies. Nothing gives birth to all something. When we think we are something, we enter the valley of death. Do not stop at something. If you are going to stop, stop at nothing.
Saturday, January 15, 2011
meditation
A purpose of meditation, whether the meditation be form-al (embodying a format on a floor mat) or informal (mindful opening to one’s various and immediate surrounds), is the allowing of capacity, of room for the in-fluence (in-flow) of and confluence (merge) with the higher, wider, deeper realms of who we are. We drop away our chitter-chatter being and allow Vast Silence to take us home.
Subscribe to:
Posts (Atom)
