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Certificat médical obligatoire pour les dojos de france. (Phil Johnston)

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French: Certificat médical obligatoire pour les dojos de france. - 0 Replies

From: Phil Johnston on Wed, 20 Jun 2018 19:51:55 -0600

Bonjour, Je pense que je pourrais aller à Paris pour étudier le français et pendant que je pourrais prendre des cours d'aïkido. Je vois que les dojos demandent pour un "certificat médical obligatoire." Qu'est-ce que c'est? Est-ce que tous les médecins peuvent me donner ça? Est-ce nécessaire même si je vais essayer un dojo pendant une semaine? Au fait, je suis américain. Désolé si ma question est bête ou si mon français est mauvais.

What is "Mushin" in Aikido? (Erick Mead)

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General: What is "Mushin" in Aikido? - 7 Replies

From: Erick Mead on Tue, 19 Jun 2018 06:34:15 -0600

Takuan is excellent, and highly applicable in martial contexts. He speaks about both fudoshin and mushin at length with many examples or images. He shows that where mushin is emptied and unpremised, fudoshin is flush in the middle of things and events, but which but pass by on their way, while the mind neither attaches to anything, so it does not sway with them in succession, nor is it carried off in the chaotic flow of them altogether. The tree in the river flood, which is fully in the flow of ideas and perceptions and sensations but the mind moves not while all that water and flotsam of the world flow around it, and while fully present in all of that flow, is not concerned whether the flood rises, or falls, or recedes entirely. Mushin aids in acting without needing to plan or premise intentions according to prescripted habits or expectations that may be a poor fit to the (often dangerous) reality of a situation. Fudoshin aids you in not being distracted by events or surprises or the efforts of your opponent to trap your mind into his rhythm, his break of a rhythm, a change of space, or anything else. He also briefly discusses an aspect of zanshin, that certain "stickiness" of mind with the natural flow of events. But it is something other than the notion of attachment to any particular aspects of it. He illustrates it as a ball in a current, carried wholly along within the flood of events themselves, and which rests easily in its surroundings and is untethered even though the movement as a whole does not cease. Even though the flow of waters is very dynamic, the ball is relatively still within them. I would say he views this as of a piece with his idea of fudoshin. In some respects, I would say he also touches on shoshin ("raw" or "fresh" mind), which he illustrates with the image of cutting off the edge of before and after. That is, cutting off the progression of the previous to the present and the present to the next moment. Thus, each event is seen as lacking predictive causes or any previously experienced predicating conditions. Each moment is then seen as newly arising, unconditioned, and just as it is, without our imposed trappings of experience. I would say that he views this as of a piece with his idea of mushin. All of these are perspectives on recognizing and then getting rid of the processes within us that cloud or lure or bind our minds.
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