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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