The Gap

Here is another 'motivational' posts from Curtis Sensei. Again, as I've stated several times, I post these because they assist me; they motivate me; they get me through the tough times...Like when I'm in that cold ass shower performing the Wim Hof Method. Hey, when I'm face to face with the cold, I need all the motivation I can get! 

One of these days I'll get posting more in regards to how my Wim Hof Method In Prescott Arizona practice is going, but for now, just keep reading the existing posts. Now, listed below, is Curtis Sensei's post. 

When I look in the mirror, if I stay and look long enough, I will notice that my image shifts. But actually, the image is not shifting. It is my mind that is shifting. It is very difficult for me to focus or concentrate without my mind jumping from here to there.  

I look in the mirror universe or beautiful crystal ball of the universe and I polish myself.  

I pierce the mirror that reflects nothing. 

We say mirror universe, traditionally that mirror is the mirror that only has a mirror in front of itself. There is no object in the mirror. When we look in this mirror, this mirror is our mind. It is the essence of what is. As long as there is an object in that mirror then this is something to be sought after or feared. When this mirror is pure, when we see clearly then we say there is no image in the mirror. This is a pure mirror universe, not showing anything. 

With a sharp sword of my Will, I pierce to the pure mirror universe so that I polish myself.  

We hear about awakening, freedom from suffering. Where is that? In our struggle aren't we struggling for that freedom? In our pain aren't we disappointed and resistant to the lack of this fear? And in our fear aren't we afraid because we won't get to have this illusive freedom?  

Happiness, in other words. Satisfaction. Everybody wants that. We look for consciousness or mind. Where is this consciousness? All that fear and struggling and gathering. Hanging and clinging to and pushing away is all inside this mind. The mind is this condition that we have right here. We are searching for that which is just this. How silly. 

Suddenly, to experience being here, which of course is a fearless and pain-free and struggle-free condition. Sounds great. When I realized there was nothing there, I realized there was nothing to defend. What is there to be afraid of? 

Struggle against struggle. This fearful running from fear, which I was talking about. The pain is caused by a struggle to find something that we already have. This turns out to be foolishness to require this.  

If one practice’s meditation then we know that our mind tends to jump all over the place. Every time the mind shifts, we must begin again. So that's why, when we are practicing meditation or stopping the internal dialogue, it takes some time, some practice, before we can concentrate through a period of time where there isn't some gap, or hiccup, created by this mind shifting.  

Let's just look at this business of slack, or gap, or space between when someone ask you to do something and you do it. What is that gap made of? Well, it is made of you wanting to be the right one; it's made of a person's wanting to do a good job.  

It is a matter of learning to calm your mind. If you can calm your breath, then you can calm your mind. If you can calm your mind, you can calm your environment.  

Every time I ask folks, "If you have a choice between a positive life and a negative life, what do you choose?” I have never heard anyone say that they would choose negative! Is anyone here going to say they choose negative? Of course not.  

But in our daily life we do choose negative sometimes. So, this is another example of a gap here, right? This is a contradiction. In other words, is anyone here free of suffering? No. And we suffer because, maybe without knowing it, we choose negative. We want to choose positive, but our "choices" are not actually choices at all, but conditioned responses coming out from our history, and perhaps they may lead to a negative result. And when we see the negative result, we say, "But I don't like this. I wanted positive". Then always the answer is to review our choices and next time to overcome our conditioning to make the ones that lead to positive.  

This is the value of what we call a self-realized life.  

If we want to have a clear path to what we are doing, or any aspect of our evolving of our consciousness training, let alone in daily life, then we have to do the practice that develops us in that direction. If we want to go north, then we must head north, not south.  

What practices are you developing that lead in the right direction?

Curtis Sensei via Lectures 

Mind-Body Coordination

After bowing, I get up from seiza and look out the east window:  First sunlight shines a brilliant yellow across the room where I perform Ki-Breathing and Ki-Meditation.  I turn my gaze to the fountain I meditate and breathe in front of and I’m totally relaxed yet my awareness is crisp.  Breathing deeply and stretching upwards – a pleasure after Ki-breathing for several hours.  

My bare feet press on the cool ceramic tiles that line my kitchen and living room, and I walk across the house to take a look outside at the beautiful sunrise.  

As I approach the sliding glass door, I feel the chill on my feet and hear a blackbird chortle in the trees outside.  I enjoy these moments right after sitting; though I ‘m no longer meditating, I am not yet engaged in thought cascades about the day.  Awareness is calm and broad, refreshed from the Ki-breathing, as I reach the door.  

I reach to engage the latch.  As my finger draws the lever down, my awareness drops into the door’s mechanism, to just the spot where the latch hangs up before engaging.  Every morning when I push the latch, it balks at this point and I release it back upward and try again.  Click, hitch.  Click, hitch.  This morning, I notice my awareness is focused on the obstruction in the mechanism so completely that even when it works smoothly I don’t follow the lever into the down-locked position.  Each time I press the latch, I expect it will fail and consequently I immediately raise my finger to try again.  

I observe all this in the first moment of trying the latch.  A smile starts up the corners of my mouth.  

“Where is your mind?” I hear Sensei asking.  

“Why, it’s on the obstruction, the conflict point within the latch,” I answer.  “In fact, what’s mostly present is the anticipation of obstruction, the expectation of conflict.”  

And in that moment, my awareness draws into my center; while inhaling, I smile wider.  My finger touches the top of the latch, expectation released, awareness dropping, and I feel myself extend into the mechanism, all the way to the bottom of the channel.  I drop the latch... and in the stillness... I feel it hit the obstruction and hang.  

Laughing, I raise it again, and simply let it drop... hitch.  Then smoothly it glides through and lands into the locked position.  

As I leave my house, I remember how my mind focused on my grabbed wrist during aikido.  Seeing my awareness fix at the point of conflict.  My first inclination was to move at that grabbed spot, to counter, to force, to overcome, or to resist.  None of which embodied the spirit of aikido.  By focusing on the conflict, the grab, I was joining in and increasing the conflict.  Same issue with the latch.  

While the door’s latch had not grabbed me, the mechanism’s subtle obstruction had certainly captured my attention.  I was generating conflict with this mechanical snag and creating a rhythmic, kinesthetic expectation of conflict, all by myself.  What was really funny was that the latch did not care.  If I clashed or if I was masterfully centered, the latch either locked or jammed.  I simply got to see where I was at, each time I pressed.  

In aikido, there are usually two (or more) people involved, the grabber and the person grabbed. (Uke and Nage.)  A subtle relaxation and non-conflict movement from center by the grabbed, usually effects the one grabbing in interesting and unusual ways.  As they fall to the mat, they often wonder, “What happened?  Why did my grip, my attack dissolve so easily?”  By not focusing the mind into the conflict, not agreeing to clash, the conflict disappears:  it takes two to keep a conflict going.  This is not magic, but it is quite remarkable when one feels the awareness shift from conflict to non-dissension, along with the corresponding shift from reactive movement to creative movement.  

And it is not some “mamby-pamby” pacifist belief.  One authentically learns this discipline by throwing and being thrown to the mat many, many times, while paying powerfully close attention.  You can’t learn this by simply disengaging.  You have to enter into it fully and go through the innate conflict response until it is transcended for something much more nuanced and evolved.  

It takes a lot of practice to gain confidence in this mind-body shift, while at the same time learning to move smoothly and effectively.  

But let’s get back to the latch. 

While the latch could not drop me to the mat, it had metaphorically thrown me many times by trapping my awareness in the mechanism’s hitch for years, an indifferent circumstance I had used to pattern conflict.  Seeing how easily my mind led itself into conflict was humbling.  

But then, doesn’t a good teacher, with straight honesty, point out where our relative self is attached, where we are blind in our rich subjectivity?  

Or, maybe I should just oil the damn lock.

Author Unknown, but from a Ki Aikido Practitioner 

Polishing The Mirror And Grinding The Stone

This is a copied post from several years ago by an Aikido Sensei. I share these posts for motivation; mainly motivation for myself! Please tell me that you can see how this may improve your Wim Hof Method training! You can view how I am progressing with the WHM here: Wim Hof Method In Prescott Arizona. Enjoy and follow along as I muddle through a new training program :) 

Begin copied post. 

It is very difficult to understand the motives of all the people we come into contact with in our training. We may misjudge someone's character or desire. We may be so caught up in our own abilities we look down on those we do not know or understand.  Mostly this is done out of inexperience, not true malice.  

Let me relate this story to you: Several years ago, I had undergone severe surgery related to a chronic illness.  I had been put on a medicine called prednisone, which caused me to gain weight, 160 pounds to 210 pounds in two months. My body would not respond to normal commands. My mental state was severe depression. I was ready to give up life.  My students, some older than I with greater life experience, understood the danger.  They knew my sensei was teaching a seminar several hundred miles away.  They chipped in and got me a plane ticket. One stayed with me on the flight.  

They got me to the city and to the dojo. Someone helped me get dressed and onto the mat. I listened and watched as sensei taught. Several times young aikidoka came up and asked me to train. I politely refused. Several times I heard, "Why is he on the mat. If he doesn't want to train, he should get off the mat.  Who does this guy think he is?" By the end I could only smile at these remarks, because I knew why I was there and how much I had gained. I know there are others of you that have experienced similar situations. There have been many times over the years that this type of situation has occurred with me.  

Compassion, love and understanding will serve us well. Especially if we don't know what is going on around us. We may unknowingly, at any time, be witness to a life and death struggle.  A kind word, tolerance, a gentle touch and the strength of our compassion may be the aspects of martial valor that are the key to someone's victory.  

Some of us, given our physical condition, must train, metaphorically speaking, in the valley, or on the mountain. We are very seldom allowed the luxury of a plateau. When in the valley we seek to polish the mirror, and when on the mountain we grind the stone. In the valley we may lack the physical attributes necessary for vigorous training as defined by the "normal" martial artist. When we are in the valley, we are at a physical low point. At this time, we polish the mirror of our inner self. A teacher being aware of the situation may structure the class so as to give necessary training to all students.  

For instance, much detail may be given to the attack so it is as physically correct as we are capable of doing. Good body posture and extension of energy and a solid foundation with a firm center are some of the things we are looking for, in our self, and those people assisting us in the learning process. The same thing applies to the technique being studied. A good deal of emphasis is placed on correctness and going only as fast as correctness, and physical ability, will allow. By performing attack and defense in this manner we can learn the proper technique. We can begin to polish the mirror of Aikido within our self. We work on the exactness of the technique until the realness of the technique is reflected in our heart and body, in our movement, and in the ability to harmonize with our partners.  

By polishing the mirror in such a way, we become a reflection of proper technique, both as uke and nage. By being a good reflection of exact application, we eliminate much of the danger involved with each technique. That is, we reflect the innate correctness of Aikido. I have often seen sensei teach technique in such a way, in regular class and at seminars. I have often heard the young lions growl at such unrealistic training. I have seen some of the old warriors light up at being given the opportunity to polish the mirror a little more. This type of training has seen some of us through many a valley. It helps develop and prepare the body, mind and spirit for the ascent back up the mountain.  

Back on the mountain we are now ready to begin the process of grinding the stone. Grinding away the rough edges of our ego that sits like a jagged stone at the center of our being, causing pain and discomfort to our life.  Grinding the stone means to work hard and fast with our mind fixed on the task at hand. We can grind the stone in relative safety, providing we have spent sufficient time in polishing the mirror. As uke and nage we work together grinding off the rough edges. I give myself to you, and you give yourself to me in total trust. I assist you in the grinding and polishing process. In turn, you assist me, and when we are finished, we are smoother, happier and better for the effort. We continue to practice polishing the mirror and grinding the stone until the mirror of our spirit is a perfect reflection of true self and the surface of the stone is as smooth as the mirror. We are in harmony with ourselves and our environment.  

So don't be upset if the techniques are hard and fast, or slow and exact. We should not be upset if we do not understand why techniques don't look like those we have become comfortable with. We should not be upset with other students whose motives we do not fully understand. But we should ask ourselves where does the true value lie in this training, because there is value in ALL training.  

This is my way of training and it has been a process of necessity with me.  It was a long time ago that sensei taught me to take advantage of the valleys. When we are physically unable to grind the stone, we must polish the mirror. We must work on those things spiritual and reflect proper and positive attitude. By doing this we will also be helping the physical side of our being grow. By polishing the mirror and working on those things spiritual we will find the physical growing stronger. As the physical side grows, we can grind the stone.  

Some people that have a great deal of physical prowess only grind the stone.  They forget to polish the mirror, or just don't see the value of it. Others only polish the mirror, and see no value in grinding the stone.  I say polish and grind for all your worth because you may lose the physical ability to grind, or the spiritual patience to polish.  

I once asked an Aikido Teacher (who I considered to be strictly a stone grinder) why he did not work with people less than physically correct.  His answer was that he was not a salvage worker. He took good people and made them better. I don't know when or why he changed but now his life's work is salvaging people who are outcasts of society, and some quite dangerous.  

If you have people come into your dojo or club who have some type of physical malady, please do not expect them to be less able than the other students. You may find that they do indeed have a good deal of strength and spirit. I have had students missing limbs, and students with various illnesses. They may be able to learn only a few techniques, but they understand the value of what they have learned. They can grasp the concept of polishing the mirror and grinding the stone, and they know when to do each.  

I have a friend who is an accomplished Karate teacher. He has an artificial ankle and steel rods where bone used to be in his leg. His knees are scarred from surgery. When I see him come to Aikido class and sit in seiza, I know he has paid a price much dearer than that paid by most on the mat. Wearing a white belt and humble soul he comes to polish the mirror. He, like many we find on the Aikido mat today, spent his younger life grinding the stone. I would caution the young lions who show little tolerance for those who train differently. You may have a warrior standing before you.  Compassion, love and understanding will serve you well.  

O’ Sensei discovered Aikido for all of us, not just those of us who are physically correct.

Unknown Author, although I do recall when I copied this, that the author above was a medium ranking Sensei in Ki Aikido. 

The One

"Of every one hundred men, Ten shouldn't even be there, 

Eighty are nothing but targets, Nine are real fighters...

We are lucky to have them...They make the battle.

Ah, but the One, One of them is a Warrior...

and He will bring the others back."

In every community in every part of the world, in every gathering of people, whether it be business, social, political, spiritual, or artistic in some way, including in a theatre when watching a play or listening to a concert, or even if you are just informally sitting at a party, there is always someone who is the "one".

When I was a younger man, I had a friend who, much to my dismay, always seemed to be the "one". He was always the boss. He was always the one that made the decisions within our group of friends, and particularly in relation to me. And I was extremely envious of this. I couldn't figure out how this could be. It seemed so unfair, and I just didn't understand. Because, to my way of seeing, I was apparently not the one and he was, and this was very difficult and painful for me. And as I was envious of him in this way, of course I was resentful as well, that he had this power over me, and I was angry. I didn't so much get angry overtly, because I was ashamed of this. I wanted to hide this anger from him. So it came out in various ways.

But only later in my life, when I began to focus more, and look more closely at this, did I realize that the reason I had so seriously missed the point, was that I was focusing in the wrong direction. I didn't realize that I was the one, too; that I could be the one, without making him not the one. My thought had been that he had taken the position of the one, and I could only think of how to get it away from him. I pondered, "How do I snatch that from him so that I can be the one? How can I wrest this position away from him?"

So I am simply reminding myself here of something that I already know; namely that in any situation there is always somebody who acts as the one. However, in a formal teaching situation, someone who is a teacher, a true teacher, is understanding what is the one, and in fact is representing the one, but instead of trying to lord it over everyone else, he or she is always wanting to give it away. A true teacher is only there to help you realize that you are already the one. Because s/he understands that this is so, without a doubt. And even though everybody has this condition of oneness a priori, still it is very rare that a person actually recognizes that he or she is the one. And while I say that in every situation there is someone who acts as the one, that doesn't necessarily mean that this one acts with complete self-knowledge. There is always one, but whether that one really sees the whole oneness issue, is up for discussion. They may not get the whole banana, but there is always someone that is standing out in this way, and everyone always knows this.

Has anyone ever been in a monastery? And for those of us that have been, what did we find when we got there?

There are all sorts of things we can do in our lives to avoid difficult and challenging situations. But no matter where we go, like a monastery, the difficulties seem to follow us. I was once in a monastery. I went to avoid the distractions and temptations of this world, which I was not handling too well. But when I got there, I realized that they were all sitting right next to me. All those things I took with me. They are always going to be there.

In other words it doesn't have anything to do with anyone else. It doesn't have anything to do with external conditions. It is not where you are, but what you are. It has to do with your state of being; your state of mind. And that is what I am trying to get to here; that no matter what is happening with this person who is annoying you, what makes the difference is not what is happening with him, and not what you do in reaction to this, but what is your state of mind. That dominates all. That is the "one".

Guest post by: Christopher Curtis Sensei

Ki Meditation - Chin Shin No Gyo

 Ki Meditation - Chin Shin No Gyo

PRINCIPLES FOR KI MEDITATION 

1. You maintain a posture of mastery. 

2. You have a sense of freedom. 

3. You create an atmosphere of harmony. 

4. You are vividly aware of the spirit of life in all things. 

5. Therefore you can feel the movement of Ki in the Universe. 

Ki meditation should be practiced in an upright sitting position; either on the knees (seiza), cross legged (lotus or agura), or in a chair. Any time of day or night is appropriate, however the quiet of late night or early morning is best. A place should be selected that is relatively private, and separated from where the busy activities of the daytime take place. 

Tohei Sensei calls Ki meditation "Ki no ishi ho" or "Ki method for strengthening the will-power". "Will Power" is the faculty or function of the mind that enables us to experience alert calmness, or attentive calmness. How this works is not always easy to discuss in words. We tend to think of "will-power" as a kind of inner force that we impose upon some aspect of our nature in order to attain a certain desired result. However, in meditation this way of thinking can lead to very unsatisfactory results. In meditation, the more we try to "do" something, to control, or to accomplish some result, the more we will fail. It is as if we have a large tub of water that is very agitated, with many small waves on the surface. This is very much like our mind. One would never think to calm the waves in the tub by trying to use the hands to hold the water in place. We would simply wait on the side until the waves calm down on their own. 

When we meditate, "will-power" is what is used to keep the hands out of the waves, and allow the inner self to wait patiently on the side while the waves of the mind gently, slowly begin to calm themselves down. In other words, meditation is a process that we “allow" to happen, not something that we "make" happen. 

For some of us, this "simplest" type of Ki meditation is the most difficult of all. Sometimes this "patiently waiting" for the waves of the mind to calm is frustrating. It is the nature of the mind to want to be doing something. It is very difficult for the mind to be calmly watching. Therefore, Tohei Sensei has developed a very effective method of Ki Meditation. It is practiced as follows: 

While sitting in the quiet place that you have selected, first imagine that you are collecting a sphere of Ki. Beginning at the outer most limits of the Universe, imagine the sphere of Ki becoming smaller and smaller by half, until it quickly centers into your One Point in the Lower Abdomen, and continues infinitely there. When it becomes impossible to imagine the infinitely decreasing sphere, as it disappears into your One Point, then let the image go, but continue to follow the feeling that this process has created. This "collecting" or "concentrating" or contracting" is called Shuchu ho. 

Then, after about 60 seconds, imagine the tiniest of spheres forming in the middle of your One Point, and gradually becoming bigger and bigger, each time by half, and continuing to expand infinitely. When it becomes impossible to imagine the huge sphere it has become, then let that image go, and continue following the feeling that is present. This is called Kakudai ho. 

Both Shuchu ho and Kakudai ho produce the same feeling within, and in fact are essentially the same thing, being looked at two different ways, like two sides to the same coin. The whole process of Shuchu ho/Kokudai ho, while keeping the mind occupied, has a very calming effect, and is an excellent practice for developing the feeling of relaxed meditation. 

Tohei Sensei has also developed a mudra, or hand position, that is very effective in allowing the Ki to focus. It is called Toitsu No In, and is as follows: 

Place the hands together in front your face at eye level. Then interlock the fingers, with the tips of the fingers pointing towards your face, and the small, third and second fingers of your right hand overlapping the same fingers on your left hand. Then close your hands, crossing your left thumb over your right, and touching your two first fingers together evenly, and pointing upward. This finger posture, or mudra, should be very firmly held, yet the hands should be relaxed. Once the position has been assumed as described above, gently lower the Toitsu No In to your lap, and let it rest there. This posture is a kind of "seal" of mind/body coordination, in that, while in this position, it is extremely difficult to not be coordinated. It promotes a feeling of calm meditation in itself, and so is a good posture to assume when practicing any form of meditation. 

Reminder: In order to accomplish anything in life, we must possess the following three characteristics: 

1) The Desire to do it. 

2) The Effort to do it. 

3) The Will Power to continue doing it. 

If any of these three are lacking, then we will necessarily fall short of our goal. It is sometimes helpful to consider that the joy and fulfilment of Life is contained within the process of accomplishing, not the result of, any great endeavor. 

In addition, this "process of accomplishing" can only be truly effective when aided by the following three-character attributes: 

1) Right practice (body).

2) Right attitude (feeling).

3) Right understanding (mind).

Consider these, and make them yours.

Curtis Sensei via Kristopher Kelley

Sai Kon Tan - Chinese Philosophy

The calmness which you find at rest is not true CALMNESS. Only the calmness which you find in action is genuine. 

Similarly, the peace of mind which you find in retirement is not true peace of mind. Only the peace of mind you find in the midst of struggle is true peace of mind. 

When we are in difficulty, everything around us has the potential of being our ally, only we fail to notice it. When things are going well everything around us has the potential of being our enemy, only we fail to see it. 

The mouth is the gate of the mind. If you are not careful, it will spill all your secrets. Intention is the feet of the mind. If not controlled it will carry you forthwith down the wrong path. 

If let alone, waves on the water naturally calm down. The mirror reflects clearly if there is no smoke. Similarly, there is no need to make our mind clear. All we need to do is remove the things which cloud it and make it dark. Then it is naturally pure. There is no need to force pleasure if we remove the cause of suffering. 

We naturally experience joy.

Time

Time is the inexplicable raw material of everything. With it, all is possible; without it, nothing. The supply of time is truly a daily miracle, an affair genuinely astonishing when one examines it. 

You wake up in the morning, and (lo!) your purse is magically filled with twenty-four hours of the unmanufactured tissue of the universe of your life! It is yours. It is the most precious of possessions ... No one can take it from you. It is unstealable. 

And no one receives either more or less than you receive. 

Moreover, you cannot draw on its future. Impossible to get into debt! You can only waste the passing moment. You cannot waste tomorrow; it is kept for you. You cannot waste the next hour; it is kept for you. You have to live on these twenty-four hours of daily time. 

Out of it you have to spin health, pleasure, money, content, respect, and the evolution of your immortal soul. Its right use, its most effective use, is a matter of the highest urgency and of the most thrilling actuality. All depends on that. 

Your happiness ... the elusive prize that you are all clutching for, my friends... depends on that. If one cannot arrange that an income of twenty-four hours a day shall exactly cover all proper items of expenditure, one does muddle one's whole life indefinitely. 

We shall never have any more time. We have, and we have always had, all the time there is. 

Arnold Bennett

The Invitation

It doesn't interest me what you do for a living. I want to know what you ache for and if you dare to dream of meeting your hearts longing. 

It doesn't interest me how old you are, I want to know if you will risk looking like a fool for love, for your dream, for the adventure of being alive. 

It doesn't interest me what planets are squaring your moon. I want to know if you have touched the center of your sorrow, have been opened by life's betrayals or have become shriveled and closed from fear of further pain. 

I want to know if you can sit with pain, mine and your own, without moving to hide it or fade it or fix it. 

I want to know if you can be with joy, mine or your own, if you can dance with wildness and let the ecstasy fill you to the tips of your fingers and toes without cautioning us to be careful, to be realistic or to remember the limitations of being human. 

It doesn't interest me if the story you are telling me is true. I want to know if you can disappoint another to be true to yourself, if you can bear accusation of betrayal and not betray your own soul. 

I want to know if you can be faithful and therefore to be trustworthy. 

I want to know if you can see beauty even when it’s not pretty every day and if you can source your life from its presence. 

I want to know if you can live with failure, yours and mine, and still stand on the edge of a lake and shout to the silver of the full moon...YES! 

It doesn't interest me to know where you live or how much money you have. I want to know if you can get up after a night of grief and despair, weary and bruised to the bone and do what needs to be done for the children. 

It doesn't interest me who you are or how you came to be here. I want to know if you can stand in the center of the fire with me and not shrink back. 

It doesn't interest me what or where or with whom you have studied. I want to know what sustains you from the inside when all else falls away. 

I want to know if you can be alone with yourself and if you truly like the company you keep in empty moments.

Oriahe Mountain Dreamer

Ki Breathing - Ki No Kokyu Ho

Ki Breathing, as practiced in Ki Aikido, also known as, Shin Shin Toitsu Aikido, is the first 'breathing method' I've tried. This was many years ago, perhaps back as far as 1995. It's significantly different from the Wim Hof breathing method. I'm not going to go into all the similarities and differences; I'll just list the steps as outlined by Curtis Sensei. 

PRINCIPLES FOR KI BREATHING 

1. Exhale gradually, with purpose and control. 

2. Exhale with a distinct, but barely audible sound. 

3. At the end of the breath, Ki continues infinitely like a fading note. 

4. Inhale from the tip of the nose until the body is saturated with breath. 

5. After inhaling, calm the mind infinitely at the One Point. 

A Zen master once asked his student, "What is the most important thing in Life?" "Truth, Master, the youth replied, without hesitation. The Master grabbed the young man's head and plunged it into a tub of water, where he held it for several moments. As the Master allowed the student to emerge, gasping for Breath, it became perfectly clear what the most important thing in Life is! 

Of the five necessities of life; food, water, shelter, clothing, and air, the latter is the most immediately essential, and the most abundant. It is also the only one that is free. The human lungs can take in between 3000 and 4000 cubic centimeters of air with each breath, and yet most of us only utilize a small portion of that potential, taking in about 500 cubic centimeters, as we breathe in daily life. It is generally understood that a part of our body that is not used, begins to atrophy, and eventually becomes useless. 

The lungs are no exception to this rule. Performing Ki Breathing, or Controlled Breathing, is no more than taking the time and attention to breathe completely; to utilize the full capacity of our lungs. The human body possesses over 20 miles of blood vessels; arteries, veins, and capillaries. It takes approximately 20 seconds for the oxygen and/or carbon dioxide laden blood to complete one circuit of the body. During this brief round trip from lungs to cells and back to lungs again, all the oxygen that is the essential fuel of our energetic cell engines, and all of the carbon dioxide that is the toxic by-product of these tiny machines, flows in the blood stream. How much of this needed oxygen is available, and how much of the carbon dioxide waste is eliminated, depends entirely upon how much is present in the blood stream at any one time. It stands to reason that if we have available to us the ability to fully utilize this breathing system, it will most certainly benefit us to do just that, and as completely as possible. 

Breath is the key to life. This statement contains truth far beyond the obvious physical reality discussed above. Breathing can control the autonomic nervous system, the system that is responsible for enervating cardiac muscles and glandular tissues as well as governing our so-called "involuntary actions". Next time you become emotionally disturbed; pause to observe your breathing. You will find that, like your agitated emotional state, your breathing has also become shortened and erratic. When we see someone undergoing some difficulty, don't we always say, "Slow down, take a deep breath, and begin again."? Conversely, if, when we sense a moment of some emotional challenge coming, we are able to calmly continue to breathe deeply and easily, our autonomic nervous system will mirror this calmness, and those related systems within our bodies will be spared the damage of the avoided stress, not to mention avoiding perhaps some regrettably damaging words or actions. "Control yourself, before attempting to control others", begins with controlling your own breath, and being able to control your breath only comes through hours, days, weeks, months, years of practice. So, as Suzuki Sensei often says, "Breathe, Breathe, Breathe!” 

The following are the different ways we practice and use breathing in Aikido: 

1.Controlled Breathing or Whole Body Breathing. Sitting in an upright position, with the spine straight, close your eyes gently, take in a full breath of air, open your mouth wide, placing your tongue behind your lower front teeth, and silently making the sound of "Ha", calmly begin to exhale. For the beginner, this exhalation may be as short as ten seconds, but little by little, as you become more relaxed and calm, you will be able to exhale for 20 to 30 seconds at a time. 

While this exhalation is taking place, try imagining that your body is a hollow vessel, and is, ever so slowly being emptied, as with a straw, from the top of your head, to the tips of your toes. After all of your breath has been exhaled gently and calmly, incline your upper body very slightly forward. You will find that a last small amount of breath will be expelled. (Note: Never attempt to push the breath out, but simply allow the natural action of the breathing to complete itself). Still in the slightly forward leaning position, close your mouth, and very gently begin allowing the inhalation to begin. 

Imagine that the new breath enters on a path up the bridge of the nose, between your eyes, down your spine, and begins to fill your now empty vessel of a body from the tips of your toes to the top of your head. This inhalation process may be shorter in at first, but with experience, a slow, calm inhalation should take from 20 to 30 seconds. When you feel that your lungs are filled to capacity, allow your upper body to return to its former upright position. This last slight movement will allow the lungs to take in an additional small amount of air. Then begin this process over again, with another exhalation. 

2. Retention Breathing. It is one thing to be able to remain calm, with mind and body coordinated when sitting still, but quite another when in motion. One of Tohei Sensei's favorite ways of testing this is as follows: Sit calmly in seiza position. Inhale and exhale one complete cycle. Then inhale completely. Stand and walk forward for about 15 paces while holding the breath. Sit calmly and carefully in seiza position, and begin slowly to exhale. If you have been able to maintain calmness and mind/body coordination during this movement, then your exhalation will be very even and quiet. If, as you exhale, your breath is quick and rough, then you have not succeeded. You must practice Controlled Breathing more! 

3. Cadence Breathing. Cadence Breathing is performed while walking. If you are going on a long hike, or find yourself climbing a long set of stairs or incline, practice this exercise. Simply put, Cadence Breathing is regulating your inhalation and exhalation with your steps, to a count. The amount of steps per inhalation/exhalation is not so important, (it depends somewhat upon the amount of exertion required), but as the walk progresses, the count should remain constant. Ex: Breathe in as you count 1,2,3 steps; breathe out as you count 1,2,3,4 steps. 

Many people, while they walk, like to chat with another person. This is fine, but not while performing this exercise. You must be quiet, and focus on the coordination of the breathing, the steps, and the count. This way you will find that you can walk much further, and with much less effort, than before. 

4. Haku Breathing. Haku breathing is a very short, forceful exhalation, repeated several times. The Japanese verb "hakimasu" means "to throw out", or even "to throw up". So to perform haku breathing is to focus all of your mind and body, and throw everything into the exhalation. 

First, sit calmly in seiza posture. Open your mouth wide, and place your tongue behind your lower front teeth. Inhale fully, and while leaning slightly forward, throw your exhalation forward and out in one forceful blast. It is not necessary to make a particular sound with the voice box. The breath, passing rapidly through the throat region, will create a sound by itself. But it is imperative that you stay calm and relaxed in the midst of this great breath movement. Do not move your shoulders, your jaw or mouth area, or your head. Only maintain an erect posture, with mind and body coordinated, and as the breath comes out, lean forward slightly with the entire upper body. 

If you perform haku breath completely, a natural vacuum is created at the end of the exhalation, in the lungs. In this way, the lungs automatically refill with air. However if you hold back even slightly, the vacuum will not be created, and you must suck air into your lungs. If this happens, you will find it very difficult to repeat haku breath rapidly. Haku breathing should be practiced daily. 

All rapid or forceful movement originates in, and is controlled by, the breath. If we learn to use this breath in a calm, but strong and lightning fast manner, then we will be able to use our entire body in this way, when an emergency requires it. 

5. Kiai. "Kiai" is an expression of the breath, and is an example of the inner nature of martial arts training, (the outer factors being weapons and techniques). The word "kiai" is a compound of "ki" (universal energy) and "ai" (a contraction of the verb "awasu", meaning "to unite"). This combination denotes a condition in which two minds are united into one in such a manner that the stronger controls the weaker. In ancient Japan, the word "Ki" was often used in the sense of personal energy, spirit, or character, and therefore personality. A magnetic personality has always been able to call upon strong power of projection and suggestion. This kind of "personal power" as expressed through kiai can be used to prevent combat or to win without fighting. The uttering of kiai is a projection of audible breath, or voice, with Ki. It can be very loud, or quite soft. 

The secret to kiai is not to make a loud or forceful noise, but to extend Ki strongly before speaking, relax the whole body, especially the throat, and unify mind and body instantly. There are several different forms of kiai. From Zen: Katsu From Kendo: Ei > Yah < Toh = From Aikido: Iei (ee-yay-ee) There is also what's known as "silent kiai". This is performed by holding the breath, and extending Ki strongly from every part of the body. This kind of focused, powerful kiai can be used to save others from imminent danger, or to control those in an angry mood. 

There is an old Japanese story of a samurai walking through the woods. He was set upon by a pack of wolves, clearly threatening his life. Instead of exhibiting fear, he calmly continued on his way, his countenance so stable, aware and potentially explosive, that the animals were frozen in their tracks, and he was able to pass safely through their midst. This is an example of silent kiai. As in all aspects of Aikido, it is of primary importance that kiai be only used for good, and never used lightly.

Kristopher Kelley via Christopher Curtis Sensei 

Attitude

The longer I live, the more I realize the impact of attitude on life. 

Attitude, to me, is more important than facts. It is more important than the past, than education, than money, than circumstances, than failures, than successes, than what other people think or say or do. It is more important than appearance, giftedness, or skill. It will make or break a company...a church...a home. 

The remarkable thing is that we have a choice every day regarding the attitude we will embrace that day. We cannot change our past...we cannot change the fact that people will act in a certain way. We cannot change the inevitable. The only thing we can do is play on the one string we have, and that is our attitude...

I am convinced that life is ten percent what happens to me and ninety percent how I react to it. And so it is with you...we are in charge of our Attitudes! 

Charles Swindoll